Chap. Verse. Page 3 7 107 9 34 11 93, 107 12 8,69 15 34 4 2 70 6 10 103 10 28,29 8 38 91 11 1 11 James, 1 23,24 74, 75 2 20 6 1 Peter, 2 1,2,3 51 9 64 2 Peter, 1 21 119 1 John, 3 16 46 23 46, 63 5 10 63, 70 TO THE READER. IT will be needless for me to write any thing in the Commendation of the Author of the ensuing Treatise, both because in London and Cambridge and elsewhere (where he was conversant) he was for his Godliness, Learning, and Abilities as well approved of as known: As also because (though by Reason of above twenty years' knowledge of him, and twelve years constant sitting under his Ministry, and private intimacy with him, I could say much, yet) whatever I should say of him would avail but little to such as were both strangers to him, and are also to myself. I assure you, that in these Sermons, you have nothing but what I took from his own Mouth, when he Preached them: which I did transcribe in the Author's life time, with a desire that he might perfect and fit them for the Press: which I found him willing to, but hindered from, by his constant Ministerial work, and great weakness of Body. I confess that my love of the Matter in the following Treatise, and the Blessing which the Lord of his goodness vouchsafed me by the same, Together with the leave which the Author (in his life time) oft gave me to Print any of his works that I had taken from him in writing, have strongly inclined me (since his death) to publish some of them to the World: But did forbear, because I knew that Sermons Preached by the most able Minister, may yet need and deserve his perusal, and some amendments before they be Printed: Yet at last am overcome to make them (as they are) public, by the importunities of many that heard them preached, having this Confidence that you will remember that they are but Sermons Preached, and not prepared by the Author for the Press: And notwithstanding that, I do believe, that if you read them seriously, ponderously, and with a spiritual heart, (whether you are Ministers, or private Christians) you will find no cause of repenting of your pains, but rather will be constrained to read them again & again; for I ever found his Sermons well studied and digested, that the oftener I read them, the more I perceived in them. Give me leave only to inform you that the Author did preach above fourscore Sermons upon that Text Eph. 13. To the Praise and Glory of his Grace, and upon Texts relating to and pursuing that matter of Arminianism, which he hath elaborately handled both Doctrinally and practically, many of the which I have wrote out, and am resolved (as God gives strength and time) to finish the rest; yet I shall altogether omit the publishing of any of them, unless I understand that these find good acceptance. In the mean time, A Blessing of those upon your hearts, is, and shall be the earnest Prayers of, MARK CO● TWO BOOKS OF M R SYDRACH SIMPSON, Late Master of Pembroke-Hall in Cambridg; And Preacher of the Gospel in London. VIZ. I Of Faith, Or, That believing is receiving Christ; And receiving Christ is Believing. II. Of Covetousness. In the First Book is showed (besides many other things) 1 That Persons that are believers are Receivers. 2 That to Receive is the Principal use of Faith. 3 That nothing should hinder our Receiving. 1 Not our Sins. 2 Nor God's delays. 3 Nor the smallness of our receipts. 4 Nor the greatness of our Wants. 4 How Faith Receives. 5 That Faith Receives Christ. 1 In the understanding. 2 In the Will. 6 The temper of a man that hath faith. 7 The necessity of Faith. 8 Though Faith be small yet it makes us the Sons of God. 9 The Nature of True Faith. 10 There are but few that Receive Christ. 11 Three sorts that come not to Christ. 1 Such as Receive him not as he is. 2 Such as delay their coming to him. 3 Such as give not that place to Christ in their hearts that is fitting for him. In the Treatise of Covetousness is showed, 1 It is the Duty of all as they would obtain eternal Life to be ware of covetousness. 2 The Reasons of the Doctrine, 1 It's a spiritual Sin. 2 It over spreads the whole man. 3 It's opposite to the Nature of Godliness and Religion. 4 It's the Womb and seed of all Sin. 5 It's a base Sin. 3 The Dangerousness of covetousness. 1 It is hardly avoided. 2 It's difficultly cured. 4 You shall have all things needful for this life if you will look after Grace. 5 Your Life lies in Grace, not in Riches. 6 There is more to be feared than to be desired in Riches. 7 We should Mortify our desires after Riches. London: Printed by Peter Cole, Printer and Bookseller, at the sign of the Printing-press, in Cornhill, near the Royal Exchange. 1658. A TREATISE OF FAITH. JOHN, 1.12. To them that received him, to them he gave power to become the Sons of God, even to them that beleeve on his Name. CHAP. I. The Scope of the Text. The Phrase of Receiving Christ, opened. Receiving denotes, 1 Passiveness. 2 A meanness of condition in the Receiver. 3 A taking that which before he had not. 4 A taking a thing with joy and gladness of heart. The Doctrine; Persons that are Believers are Receivers; and to believe is to receive. This proved by three Arguments: 1. Faith is the appetite of the New Creature. 2. All other acts of Faith are subordinate to this of Receiving. 3. Nothing is done by Faith until such time as it doth receive. THese Words are an Argument to prove the Eternal Godhead of esus Christ, because those that do receive him, are made the Sons of God, and have such a dignity and pre-eminence, or prerogative thereby, as none but God can bestow. My intent in this Text is only to open the phrase of receiving Christ, as it is Synonimous and made all one with believing on him. As many as received him, As many as believed on his name have this power, to become the Sons of God. First: In general, Receiving notes passiveness, or being the subject of a thing. As cloth doth receive a colour which is put upon it, and is not natural or proper to it. And as the Earth receives the seed that is put into it by the hand of the Husbandman. There may be an act in receiving, yet Receiving doth principally note passiveness; because that act is an order of nature, either after receiving, or else Receiving is the compliment, or that unto which the same act tends. As a graft being put into a stock, the Stock closeth with the Graft by virtue from its self: So we having the Grace of Faith infused, we also do adhere and cleave unto God. Or as in receiving money, there is an acounting of it, but that accounting of it serves only to take it into possession. So it is here also. There is something the soul doth in receiving, but it tends only to this end that it may be possessed of Jesus Christ and of his merits. Secondly: As there is a passiveness in Receiving to be noted; So in receiving there is a meanness and and lowness of condition. It was an Apotheg●e or usual speech of our Lord (as it seems by the Apostle) To say. It is better to give than to receive Acts 20.35. That is better, more honourable, more commendable. He that gives the least gift, hath more honour than he that receives the greatest kindness. And as I shall show you afterward. In regard of the profit of believing, it is very great, but in regard of the manner of believing it is an abasement unto man, A denial even of his reason for the testimony sake of Christ. But those are not the things which I intent principally. Thirdly: in Receiving there is a taking to one's self that which before he had not. As a man receives money which before was out of his hands; by being received it comes into his possession, and is his own. And in this sense you shall find the word [Received] used in the Scripture in Heb. 11.39. All these having obtained their good report through Faith, received not the promise. Received it not, that is, they saw not: they were not made actually partakers of the benefits of Christ being in the flesh; Although that they had the advantage and profit of his undertaking for them with the Father: They Received it not, that is, they were not actually partakers. Fourthly, Receiving notes the taking a thing with joy and gladness of heart. As the Text saith, in Heb. 13.2. There was some that did receive Angels unawares. It being (you know) a phrase that is taken from those men that do bid welcome their guests or friends. Acts 7.59. And so Stephen prays in that language, Lord Jesus (saith he) receive my Spirit. He doth by his faith apprehend Jesus Christ standing in the door of Heaven (as Abraham stood in the door of the Tent) and prays him to be pleased and not pass him by, but to receive him that he may sit down and eat and drink in the kingdom of God. These two latter things are those which principally I intent to speak unto in this point. And if you look into the words of my Text, you shall find. First, that the persons that are Receivers are Believers. For as many (saith the Text) as received him, to them he gave power to become the Sons of God, even to as many as believe on his name. All they that received him, believed on him, and all they that believed, received Christ: They, and none else. They are the same persons. Doctor Secondly, you may observe (which is the main thing I intent) that Believers and Receivers are not only one and the same persons: But to believe is to receive, and to receive Christ is believe on his name. What in the beginning of the Text is called receiving of him, in the end of the Text is called believing on his name, the same persons in the same act that in the beginning of the verse are said to receive, are in the latter end of the verse said to believe on his name. They must of necessity be but divers expressions of the same Act, for this reason: Because otherwise, if you make them two distinct acts, a man may receive Christ, and yet not believe, and a man may believe on Christ, & yet not receive him. It is impossible that Christ should be received but by Faith, and it is impossible a man should believe on the name of Christ, and not receive him. The manner of speech is supposed to be a Caldeisme, or a propriety among the Caldees, who make it all one to believe and to trust. And upon this now shall I fasten a little while. Faith, I say, it is a receiving of Christ. As many as received him. There is something to be received for believing. In 1 Pet. 1.9. Receiving the end of your Faith, the salvation of your Souls. A man shall be saved for his faith, as well as rewarded for his sufferings or any other act of obedience and observance unto God, a man shall be as well rewarded at the last because he hath much of God, as because he hath done much for God, indeed he doth most for God, that receivs most from God. He that goes on trust with Christ, and receivs any thing of him, shall be rewarded for his receiving, rewarded for his gain and for his getting. Of his fullness have we received Grace for Grace, John, 1.16. For Grace that is, because we have one Grace, we shall have another until we come to be full. That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated [for] is as much in the Scripture, as [Because] in Eph. 5.31. For this cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, shall a man leave his Father and Mother and shall be joined unto his Wife. The same word may be rendered, For this cause, Because God hath given us one degree, he will give us another: Because he hath showed us one kindness, he will withhold nothing that is good from us. Among men, he that takes upon trust, binds himself to make return and to pay again: But he that trusts God makes God a Debtor to him. It may be that thou accountest it a presumption, that thou believest; But God accounts it service: And of all services it shall not be unrewarded, but have the fullest and largest measure, because of all services it is that which is most humbling and selfdenying of the Creature. But of that by the way. As there is a receiving something for believing, so there is a receiving in believing. Faith itself is a receiving, as eating is a taking of what may nourish: And buying or possession is a receiving an inheritance. So you shall find that Faith is compared in John 6.53. to eating and drinking. And to buying in Esa. 55.1. Sometimes it's an hand that lays hold, and will not let go the thing which it hath; and to the being possessed of an inheritance. Christ receives all from the Father, and Faith receives all from Christ. All comes from the Father into Christ as into a Fountain, and Faith fetchech all from that Fountain into us as into lesser measures or cisterns. Jesus Christ is the Treasury and Faith tells out of him what the Soul hath need of; as Christ is made between us and God, so faith is given to this end that Christ may be made whatsoever he is unto us. That the thing I aim at may yet be more fully and plainly known to you. Faith indeed in the Scripture is sometimes expressed by Working but the Text saith, It works by love. Gal. 5.6. that is, It doth set love on a flame and makes a man to have an endeared esteem of God, and an undervaluing of himself, and every thing which he hath for his sake. Faith doth work, but it is by the hand of love. But now look on Faith in itself, And so it's a receiving. I say it is a receiving. It's a having and craving grace, which will always be getting and will never have enough. When it is filled, it is hungry, and like the barren Womb, and the earth, and the grave, it still cries, Give, Give. And for this you shall find the Scripture very clear. John 1.11. He came to his own, and his own received him not, that is, they did not apply him unto themselves as the author of their salvation, as the Messiah which was promised. In 2 Cor. 6.1. the Apostle calls believing, the receiving of the Grace of God. When he would set forth the unbelief that is in men naturally, he saith, the natural man receives not the things of God, in 1 Cor. 2.14. As you have received Christ Jesus, so walk in him. Col. 2.6. that is, answer your Faith with works, let your life be answerable to your hopes, and to the state you are brought into by believing. I may quote many other expressions to show that Faith is a receiving. But these shall serve. I will only give a three fold Argument or Demonstration of it. Frist, All that have Faith in any degree, have desires and long after Jesus Christ, and the things of him. Faith it's an appetite in the new Creature whereby it craves and hungers after Jesus Christ and his benefits, and therefore you shall find expressly, that Faith and praying unto God or desiring after him are made all one. Rom. 10.11, 12, 13. In verse 11. the Scripture saith, Whoever believeth on him shall not be ashamed. For mark it, There is no difference between the Jew and the Gentile, for the same Lord over all is rich unto all that call upon him. For whosoever shall call upon the name of the Lord shall besaved. I say if you compare verse 11. with ver. 12 and 13. Faith and calling on the name of the Lord are all one. For the Apostle proves that there is no man that doth believe, but he shall be saved, by this; That there is no man that calls on the name of the Lord but he shall be saved. Those that have attained unto the greatest degrees of Faith their mouths are fullest of complaints, & their Souls fullest of sigh because of their wants. Their prayers are Lord increase out Faith. And not only so, Luke 17.5 but when they have prayed, they cannot be quiet until such time as they find it increased and the fruits of it in them. In Acts, 26.7. it's said that the Patriarches hoping to come to Heaven, did instantly serve God: That word translated Instantly, is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, they did as one doth who stretches out himself to get a thing which he hath much ado to lay hold on, but had rather have, than any thing that he hath in his hands. Such a kind of desire was in the Patriarches after Glory. In Rom. 8.19. the Apostle tells you of an earnest expectation that is in the Creation for the manifestation of the Sons of God, that they may be freed from their imperfections, and be like their Head Jesus Christ. Paul professeth that he desires to be with Christ Jesus; that is, he professeth it as one that must either have his mind, or must die. Those that have the least degree of Faith, are always craving after Jesus Christ; they are never well but when they are receiving. Paul in Acts 9.11. is said to pray; Go (saith God to Ananias) unto Paul, Behold he prays. He did other things besides prayer; he was sensible of his sin, and afflicted in his conscience for going against Jesus Christ; but the Text mentions nothing but this, That he prays; because that was it that all the bitterness of sin was a means unto, and that which he was eminent in. And all that Paul desired was, That God would give him Christ although he had done what he could to crucify him again in his members. As the love of the world makes a man to be scraping and gathering together by any means, although it be never so vile. It's no matter what the thing be, so it brings in gain to a worldly man. So it is the proper work of Faith to make a man look for Jesus Christ in all Ordinances and Duties. That is the penny which it sweeps the house for, and searcheth every duty for. Now this desire, it comes from Faith. For what makes any man desire, but hope, and the knowledge of the excellency of the things hoped for: Both which comes through believing. That is the first thing. All that have Faith desire to receive Jesus Christ and his benefits, and therefore the Act of receiving is the principal act of Faith. Secondly, All other Acts of Faith are subordinate to this Act of receiving, and done in reference to receiying. You have heard that Faith hath divers Acts. It takes God's word, and receives his Testimony, even when it fees no reason to expound the thing that is spoken of; but the End is, that it may receive. I know whom I have trusted, and that he is able at that day to give unto me what I have committed to him. As a man takes the word of a man to this end, that he may be sure not to miss what is due to him: So this man takes the word of God and the Testimony of God only in order to be made a receiver of the things promised. Faith that doth unite, Christ dwells in our hearts by faith, but that very act of union is to this end, that so all Christ may be ours, Eph. 3.17. We do but touch him, that so virtue may come out from him into us. Faith makes a man dependant and hanging upon God, but it is only that so a man may engage the Lord to give, and he may receive. As a man comes to one and saith, I will trust to you for such a debt at such a time, that so he may see that he doth not only expect it, but that he doth him double injury if he doth not give it him. Faith attracts and draws, but that is only that the soul may receive. That is the second Reason. Faith is a receiving Grace, because all the Acts and Operations of it are in order to receiving. Thirdly,: Until this act of Faith be done, Faith can do nothing. Nothing can be done by Faith until such time as it doth receive. Faith purifies the heart, Acts 15.9. It makes the whole conversation lively. We do live by the Faith of the Son of God, Gal. 2.20. It makes a man overcome the world, and all the corruptions that are in the world and the evil one to boot, 1 John, 5.4. This is the victory whereby ye overcome the world, even your faith. He that is born of God overcomes the wicked one. But mark it, As water is first put into the Cistern before it flows forth, And as the earth first receives the seed before it brings forth meat for him by whom it is dressed: Heb. 6.7. And as the Disciplesare first bid to attend the Passover, and then to receive the Holy Ghost, and then to go abroad and to distribute unto the Nations the knowledge of Christ: So Faith first receives from Christ, and according as it receives from him, So it stirs up every Grace and Faculty to its work. I say Faith receives first, In Col. 2.6. As ye have received the Lord Jesus Christ, so walk in him. As, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is suitably to our receiving of Christ. We believe, therefore have we spoken, 2 Cor. 4.13. Now that which is said concerning faiths opening the mouths of the Apostles to declare for certain the truth of that Doctrine which they were experienced in: So I may say concerning any other Duty. When as Faith hath received the certainty of the word of God, than it calls upon the understanding not to dispute. When as Faith hath received Jesus Christ then it calls upon the will, and saith, forsake all other things and cleave unto him, for you have enough in him; He is a Mine and a Field wherein there is a Treasure, and you shall need nothing while you have him. And from this threefold Demonstration, I suppose it will appear that Faith is a receiving. And beloved, think not much that I stand long upon this for it is not riveted in our thoughts. We live not as if it were so. CHAP. II. Application. Believe that to Receive is the principal Use of Faith. USE Believe then this is the principal use of Faith, To Receive, to be like a Bucket to draw water of life, and salvation out of the Well; A sponge (as I may expressit) to suck in and draw of the fullness of Jesus Christ. That Faith is best which is most receptive. That is the thing I do intent. That is best used which is used to this end, to receive. The excellency of Faith doth not lie in itself, but in its object: In what it doth bring in: For there is more virtue in the Act of any Grace whatever. He that knows a thing, doth it because of the evidence of reason. But he that believeth, knows it not, Only he belieus because he thinks that he that speaks, speaks true. Faith degrades a man from the use of his reason, and makes him although far more excellent in his knowledge, yet to see in the light of God. It is so, because he saith so. As a man that hath but little stock, but hath goods coming in by his trade, Such a trade is Faith. It's a weak and a feeble Grace (as I may call it) of itself, but it is that which doth receive and fetch in much from Jesus Christ. As the way of some man's living is not upon any thing he hath of his own, but he is a Receiver to some noble and great man, and all his rents and Estate passeth through his hands, and so he comes to have a feeling of it, and to be enriched. Through the hand of Faith all the Treasury of grace and mercy cometh, Do not therefore my beloved think it enough that you do by Faith secure yourselves from the fear of Hell, and say I do believe and therefore I shall not perish but have everlasting life, Do not think it enough that by Faith you order your conversation aright; (for although it be true that no grace makes cleaner work in a man's conversation than Faith doth, it purifies even as God is pure, of all that Niter and Soap which God hath given to wash in, there is none so scouring as Faith is, if I may use that expression, it will fetch out any spot and any defilement) But although Faith be of excellent use to order a man's conversation yet do not think you have made sufficient use of your Faith when you have used it to that end, but use it to receive. As the use of a purse is to put money in, And the use of an Iron Chest is to lodge money in, So the end of Faith is to receive. You are often times checking yourselves, that you are not contented with what you have, for you have more than you deserve, And that is true, But it is not more than you ought to receive. For Faith must have its perfect work, and its perfect work is this, that it doth look upon all Ordinances as bags that are filled, out of which it's to receive according as Jesus Christ hath laid up and treasured up of himself in them. After every duty inquire therefore what thy Faith hath gotten, how thy talon of Faith hath gained. Be not contented that thou hast the same confidence that thou hadst, thou must either have more confidence, or further of the spirit of Christ by that confidence. Before thou dost go to any Duty or to any Ordinance, charge thyself as the Master or Merchant doth charge his Servant that goes out to receive money Go to such a place and receive and return not else, Importune and be not satisfied with any answer until you have received such a sum. As men are lost in the world, and are of little use, they are in vain, but cyphers, because they are not put to that work to which their Genius and disposition tends: One man is made a Preacher that is much fit for another calling, And another goes into the world that is fit for another politic employment. The World is out of order, because men are not put to that use which God hath fitted men for. So the Grace of Faith is out of order and of little use, because it is not put to its proper work, viz. to receive. Put your Faith to that and you will thrive, and not otherwise. They profited not, because they did not mix the word with Faith, Heb. 4.2. And what is said of hearing the word, may be said of Praying, or receiving the Lords Supper, Meditation, or any other Ordinance whatsoever. They profited not: That is, they got no more because it was not mixed with Faith. Things are said to be mixed, not when they are one in another in a common vessel, but when they are beaten together that they make but one body and substance. So Faith is mingled with the word, when there is not only a believing in the Gross, and a taking for granted that that is true which is received, but when unto every word there goes an assent and a closing of heart unto every word. That is true saith the soul in such a case. When as it hears the heart is desperately wicked, and that none can go to the bottom of it, And when it hears by and by that concerning such an heart that there is hope, the Soul saith that is true. When every thing is mingled with Faith then it profits. Let me I beseech you (my beloved) speak a little to you freely. Why do you suffer your Faith to be Idle? Why do you busy it about works beneath you, about that which is not most excellent and profitable? Do not think you have gotten enough when by your Faith you have gotten into Christ, and Grace from him by Faith, for you are always to be receiving. Many a man is apt to think it were well if he could keep what he hath gotten, if he can but hold his hold, and keep his union, and continue it under temptations, if he can but maintain his practice and hope & not backslide: But I beseech you beloved consider that all this is not enough, for you are to be receiving, not withstanding that which you have received. And let me tell you this too, that if you are not receiving you are never able to hold that which you have. As the waters in the stream would fail if there were not a continual flowing from the Wel-head and Fountain, So there must be a continual efflux and flowing and influence from Jesus Christ that so the Grace you have may hold. In a Trade, he cannot keep open a Shop long that hath no come in: And so it is certainly in the matters of Religion; If you pay use (for so you must do for all the opportunities and grace you have, they must be employed) and you have no gain, it will undo you, although you began with the greatest stock of resolutions, and purposes, and desires, and what you will else. And therefore as you inquire into yourselves, whether you have faith or not to prove whether you are a Believer; So examine especially thy Book, and see what thou canst get by believing. Employ thy faith therefore to this end, That you seek out what is promised, what God hath said he will give; for he will give Grace and Glory, and withhold no good thing from them that walk uprightly, Psal. 84.11. And send out Faith to get in all these Promises, and challenge God upon his word continually, and say, Lord, thou hast said this, and that, and a third thing, I have it under thy hand, it is written, Thou hast spoken it, and hast made me to believe in thee; and shall thy Word be as flesh that shall fail and come to nothing? Embolden thy heart, and strengthen the hand of thy Faith to receive; enlarge thy hand, and open thy mouth to take in much: and if thy Faith brings in any thing less than Jesus Christ, it brings in nothing: For as it is in my Text, As many as received Him, Joh. 1.16. were the Sons of God; and of His fullness we received Grace for Grace. If thou hast any thing but Christ, thou hast nothing: And if thou hast any thing but from his heap, and fountain, and fullness, thou wilt not be enriched by it; thou hast received but straws and leaves for Gold and Jewels. I beseech you my beloved, know, That as God hath given the eye to see, and the ear for hearing; so he hath given Faith to receive; on purpose to this end, That you may be continually taking in from his fullness. Faith is of a having and a craving nature and unsatisfied till a man hath obtained the fullness he is ordained to in Christ; when it's filled, it is hungry: the more it hath the more it would have. Faith doth not only serve to keep you in a state of Grace (for by Faith you stand) but to receive all Christ's fullness which is laid up in him for you. Oh that we could beloved believe this, and live such a kind of life; Such a kind of life of Faith is indeed Heaven upon Earth, when as a man is always telling over treasures for his own use and purpose. How joyful is the Merchant when the Ship comes home, and he is unlading the rich commodities which it is come freighted with? How joyful is the Husbandman when the harvest comes, and renders an hundred fold for every corn? Such is the joy of God in the heart, and would be so if we did continually receive. CHAP. III. Use 2. Put forth this act of Faith. 1. Neglect not this for any other act of Faith whatsoever. 2. Put it upon receiving much. John. 1.16. opened. 3. Let nothing hinder this act of Faith. I. Not your sins. II. Let nothing discourage you. Neither 1. God's delays. Nor 2. The smallness of your receipts. Nor, 3. The greatness of your wants. Nor, 4. The greatness of your receipts. III. Epecially take heed of refusing what is offered. USE II. IN the second place. If Faith be a receiving, then put out this Act. Excercise your Faith thus. As our Lord saith, John 16.24. Ask and receive. That is, not only desire and pray, but take what you desire and pray for from God: So I say, Believe and Receive. Believe not only that Faith is a receiving, but actually receive, and be ever getting. Every Grace is to have its perfect work, as the Apostle James speaks concerning patience, Let patience have its perfect work James 1.4. A Grace doth its perfect work when it serves all the turns for which it is given, when as it doth all the acts to which it hath power. Faith (as you heard in the explication) hath many other acts besides receiving. Receiving is an act and work which Faith is as good at, and as good for as any other, the perfect and complete work of Faith is to receive Christ. Set it therefore about it. Set it to reap all the Fruit of Jesus Christ and of the promises. Set it as your Attorney (as I may so speak) to call in the debts you have and the good you hope for. Make Faith to be not only the evidence of what is promised (as Moses did the Mountain that he stood upon to behold Canaan) but make it the substance of things hoped for, Heb. 11.1. That is, possess yourselves of the things believed and hoped for. Therefore as out of the Ark the Dove was sent, and when she returned she was sent out again until she brought an Olive branch in her mouth. So send out your Faith again and again, and never rest till it hath received and gotten more from Christ than it had before, yea received according to the large gifts that are made through the promises. Plainly thus. As a man is to inquire of his Faith whether it be opeative or not, whatit doth, What work and fruit his Faith hath. So he is to inquire what his Faith receives what receipts it makes. It's not a good Faith which works not, and it's not a true Faith which receives not. Ask what the Lord hath done for thy Soul? What promises are come in? What they have yielded unto thee? What word is made good? What thou hast gotten every day more than other? What thou hast gotten by prayer or any other duty. And if thou dost find that there is no coming in, blame thy Faith, and send it out to its work, send it out to receive from Jesus Christ. That I may a little set you on upon this, or that you may understand what you are to do. 1. Neglect not this for any other Act of Faith whatsoever. As our Lord said in another case, These things you ought to have done, but not to have left the other undone, Matth. 23.25. So I say, you ought by Faith to assent to the truth of what is promised, And you ought by Faith to keep your hold and union unto Jesus Christ, but you ought as well to receive, and to get in what you have not yet. Intent this act of Faith more than all other acts, as that end to which all other acts of Faith serves, and which maintains all other Acts of Faith. Know that you are therefore to trust and are to be united to Christ that you may receive from him, and be filled with his fullness. Be contented with no other kind of receiving through Faith than what may be able to maintain all other acts of faith. For as the Stomach in the body must be looked unto, because it maintains the blood and spirits, if the stomach takes not in and receives, all the rest of the parts of the body will decay. Or as the fountain and water head must be kept continually clear; because it sils the stream and the pipe. Or that I may set it out more familiarly; As a man that hath a great family and many mouths to feed, he takes care that he hath receipts coming in proportionably. If we get not in from Christ continually, nothing that is required will go on well, and be well performed: Out of the receipts of faith, you are to purify your hearts, and to mortify corruptions; The receipts of faith must strengthen comfort and encourage your hearts in God, and put you on upon prayer and all other things. Every duty you perform must be done in the strength which you receive from Jesus Christ, and therefore you need receive much. We are troubled if the earth yields not forth its increase, If by our Trade, come in are not according to our expenses: We are justly troubled if we find distance and strangeness of heart between us and Jesus Christ, If our Souls close not by faith with Jesus Christ and his righteousness, but stands off, and stands out with him: We are as well to be troubled if we receive not of his fullness. Thou oughtest as much to put thy faith upon receiving, as upon adhering unto Jesus Christ. That thou majest adhere and cleave unto Christ by faith, thou sayest that Christ is thy life, and thou art undone if thou rest not thyself upon him: Thou art undone also if thou dost not receive of his fullness. Union with Jesus Christ is done by faith at once, Receiving from Christ is to be done daily. You will cleave unto Christ so much the faster as you find you have received from him. Whether shall we go from thee, say they, thou hast the words of eternal life, John 6.68. When they had once found life in Jesus Christ, they could not tell how to leave him. Like foolish Children that play with the breast, but suck not, Such folly is in our hearts. We must have promises suitable to all our conditions, but we let them lie by us, and we improve them not. Though we have a right in Christ, yet we draw not from him Grace for Grace. Like persons that lay up Gold, but it is for some special use, Or like Cordials that are taken only in extraordinary fits, but not continually; So do we make use of faith. But as a worldly man counts there is so much loss as there is no laying out of the money that lies by him, If his money lies by him any time, he counts there is so much loss to him, because it might have brought him in something. So count so much loss of your faith, as you want use of it in receiving from Jesus Christ. 2. And as you ought to put your faith thus upon the act of receiving. So put it upon receiving much. The receipt of a little from Christ, is as much as nothing to him, John 16.24. Hitherto you have asked nothing in my name: They had asked, but he counts it nothing, because it was not answerable unto the interest that Christ had in his Father nor suitable to what he had purchased for them, nor unto the power that Christ had to give. You have asked nothing in my name. In my name, that is, as having my right made over to you, and as having as much to do with the things you need, as I have that am Lord over all. I say, Christ counts every thing less than this, nothing. If you ask less than this, you ask nothing, and if you receive less than this you receive nothing. Faith may have what it wil Matth. 9.29. Be it to thee according to thy Faith. If faith opens its mouth wide, it shall be filled. As it was in the gathering of Mannah, Every one had as much as his has ket was, although it was never so great that he brought to gather it in. If thy faith be great, thou shalt have great things, If thy faith be small thou shalt have precious things. As there ought not to be the least doubt or question in a Believer, because God is so able to perform his promises, and so faithful and true, So there ought not to be any question or exceptions of any thing to be received that is in Jesus Christ, because all is yours. Observe it. Faith is indefinitely called a receiving, because it receives this and that, that which is essential, and that which is consequential. That which is for the inward and for the outward man, for mortification, and vivification, for faith and for holiness. Faith is a receiving without any limitation. As none may say that he is rejected, because the promise runs indefinitely, Mark 16.16. Who ever believes shall be saved. So none may say that this and that cannot be had by faith which is promised, because faith is indefinitely called a receiving. In Joh. 1.16. Of his fullness we have received Grace for Grace. Mark the Text. We have received of his fullness. You are to go unto the Well head, to fetch water out of the Sea, Gold out of the Mine, you are to take from fullness, and therefore you should not take a little. You are to receive Grace for Grace. The meaning of it lies thus. 1. One Grace is to be unto you a pawn and a pledge of another, One kindness, of another. For as God loves, because he loves, So God gives Grace because he hath given Grace. When you go to receive any thing from him, you are not so much to look at his Act in giving, nor at your own act in using of his Grace, as you are to look at this, that he hath given Grace: He gives Grace for Grace. 2. Or thus, Grace for Grace. That is, as face answers to face in a glass, that there may be a proportion and similitude between us and Christ. That as what impression is upon the Seal is left in the wax, so what Grace and favour God hath showed unto Jesus Christ in abundance, we should receive in abundance. You are to receive Grace according to the Grace that is in Christ. So that by faith you may boldly say unto God that Christ hath this Grace and he hath it in abundance, although I may not have it in his abundance, yet in the abundance that I am capable of, bestow it on me, and send me not away without it. And as we are thus to put our faith upon this act of receiving, and receiving much, So USE III. Thirdly: Let nothing hinder or take you off from it. There should be no interruption or hindrance to any obedience, especially not in the obedience of faith: Because faith feeds every Grace in the Soul, and puts every faculty upon its work. In 1 Pet. 1.13. Gird up the Loins of your mind, and trust perfectly. Gird up the Loins of your mind. They were wont in those Eastern parts to wear long garments, and to gird them up to their Loins that they might not hang under their feet when they went to run. The meaning of the Apostle is, whatever may hinder faith from perfection, or from doing its perfect work, that put from you. And in 1 Pet. 1.9, 10, 11, 12, 13. the Apostle speaks altogether of faith as receiving. Receiving the end of your Faith, the salvation of your Souls. For he speaks of the Prophets, of their looking to recoive what they did foretell; And 〈◊〉 Angels did look to see what was revealed in the Churches, Jam. 1.21. Lay apart all filthiness, and superfluity of naughti●ness, and receive with meekness the engrafted word which is able to save your Souls. Observe that word [Lay aside and Receive the word that is engrafted] That a man should lay aside any thing, that he may receive from Jesus Christ. And if you compare that place with 1 Pet. 2.12. He exhorts them to put away every thing that may hinder their desires, As James exhorts to put away all things that may hinder from receiving. It comes to this. As nothing should take away your hearts from desiring much, so nothing should hinder you from receiving much. First: Let not sin hinder you. Therefore mortify every corruption, because it keeps good things from you, and takes away your heart, and hinders the application of yourselves to Christ. Sin droh incapacitate the Soul that it can receive nothing else, And it sils it as the stomach with wind, that it can get nothing down. Gild infeebles and weakens the hopes of a man, and makes him afraid to draw near to God. Yea beloved, if you would mourn kindly, and bitterly, and hearty for your sins, the best way is to receive from Jesus Christ. For in Ezek. 36.31. when he had given them a new heart, and purged them from all their Idols, then saith the Text they shall abhor themselves in dust and ashes for all their do that are not good. Then: that is, especially then most kindly, and most abundantly. Against sin we ought to be carried with violence, bitterness and indignation, for this very reason, because it keeps good things from us. It hinders us of the gain we might make in believing. Especially take heed of the pride of your hearts, for that is immediately opposite to receiving. If any man withdraw himself my Soul shall have no pleasure in him. If thou hast never so much yet it's nothing to what thou oughtest to receive. Thou oughtest to receive not only what may help thee in thy work but what may show forth the riches of Jesus Christ in thee. It must be seen what he can give, and what he hath to give: and therefore when thou hast received pray for capacity to receive more. Yea indeed if thou dost receive, it will enlarge thy desires and affections after more. Therefore take heed of pride which is opposite to faith as it is a receiving. Take heed of that. It shows itself divers ways. Sometimes in this, because a man refuseth to receive from Christ because he is unworthy. Which in plain English, and in the sense that it hath with God is as much as this, that a man would have nothing from him, nor be beholden to him, for any thing, but what he finds a suitableness and fitness in himself for. As the spirits of some people are so stout, that they had rather starve, than ask, It's a shame to them to receive, and a greater misery than to endure any thing that can be laid upon them. So it is with our hearts. We can complain and roar out because of our wants, but we have no mind to receive, although it be put to our lips, just like men that are sick, we shut our lips against it, and cannot take it down. Our hearts would willingly have something from God, but as a reward, and not merely as a gift, something for doing what he requires, but not as an alms purely. Faith even for this very reason is difficult to the Soul of a man, because that it makes him to live dependantly, and to have its good and happiness out of its self. But if the pride of your hearts would suffer you to receive, yet notwithstanding God will not give to them that are proud. For God resists the proud. and gives Grace to the humble, Jam. 4.6. You ask and receive not because you would spend it on your lusts, upon your envy, in Jam. 4.3. whereas God resists the proud, but gives grace to the humble. Secondly: And as you ought not to be hindered by sin: So to be discouraged by nothing in this act of Faith. If you look in Heb. 12.12. the Apostle hath these words, Lift up the hand (saith he) the hand that hangs down, and the feeble knees. His meaning is this, that it is the method & cunning of Satan to hinder our faith by discouragements. If he cannot kill & destroy it directly and immediately, than he doth what he can to cause the Acts of it to be weak and without strength. Be not discouraged in your receiving by any thing. 1. No not by God's delays and denials of you. In Math. 15.23. to 28. You have to this purpose the example of the woman of Canaan, that although Christ calls her a dog, and had nothing for her, yet she grows as the more humble to ask a dog's part, so the more earnest to ask and beg and knock. As a party that goes to receive money, if he cannot find the man, he goes again and again till he finds him. So although you have not at the first ask, yet ask again. The reason why you have it not at first is not because you shall not have it, but that you may know you have it gratis, for ask. What though you receive not presently? know that it is an alms, and therefore you should wait. And though you be importunate and God represents himself as one that is asleep and that hath the door shut to him, yet know that he will arise and open to you as he speaks in the Gospel of Luke. Though he calls you dog (as I instanced before) yet his meaning is that he is come for you though not in the first place, yet in the second, and if he gives you but crumbs, yet he will give you the children's Bread. 2. Neither be discouraged in this act by the smallness of your receipt, Although you have gotten but a little in the use of many ordinances many years. For mark it, If you get never so little, you get by that a title to all, & you shall have all in Gods own time. That little is like the bunch of Grapes which interests you in all the land of promise. There was a blessing left in the Berry, though there was but here and there one left upon the Tree. They that make often and quick returns, although they get but little at a time, yet they get much in the whole. Lay therefore all thy get together, I say all together, & consider not the returns sent in, in one prayer, or one sermon, or one ejaculation or casting your heart into Heaven, but lay all together. Beggars take any thing that is given them, they are not choosers, they will be contented with the smallest. That money which is not currant with others will pass with them. The smallest piece of silver you have, is a kindness to them. Such meat as is not of use in the family, is dainties and of use with them. Herein thou shalt show thyself to be a receiver, in that thou art contented to be at God's allowance. Beloved, you are receivers, and receivers of free Grace. You have it not because you earned it, but because God doth abound and is rich in good works. And therefore although you have never so little, you have cause to rejoice. Thou art but a receiver by faith, and therefore thou hast no cause to murmur. Thou hast all things of Grace, and thou shalt have every thing if thou submittest unto God in every thing he doth as pleasing unto thee for him to do what he pleaseth. 3. And as you have not cause to be discouraged at the smallness of your receipt, So neither are you to be discouraged in your receiving by the greatness of your wants. For the promise runs thus, in Matth. 21.22. All things whatever ye ask in my name, believing, you shall receive. If you want all things, yet if you shall have whatever you shall ask then believe that there is nothing that the greatness of your wants can amount unto, that should make you say within yourselves that this cannot be, nor that cannot be given. The greater things you ask the sooner you shall have. God gives blessings like himself. The promise is indefinite; And if you ask you shall receive. 4. Be not discouraged in this act of faith by the greatness of your receipts. For although you have received much, yet look for more. He gives liberally, and upbraids not, James 1.5. He doth not say I have given you this, and that, and so often, and relieved you in so many wants, and set you up when you have been bankrupts, and set you up in the state wherein you were, many a time. There is this reason why the greatness of your receipts should not discourage you, because the more you have received the more there is yet behind to receive. I say there is more yet behind to receive. To whomsoever much is given, God looks for much from them Luke 12.48. He gives Grace for Grace, as you heard. John 1.16. If he gives much Grace, he will give more Grace in a like proportion. We are ashamed to ask of them again, whom we have received lately from. But here you need not; for God hath much to give, and that which you have received is not in your own name, but in the name of him that is the Lord of all even Jesus Christ, God gives often, that there may be a fruition and Communion between you and him. He gives you but a little at a time that you may come oftener: and he gives you often because you may know that whenever you come, you are welcome to him. Thirdly: And as you ought not to be discouraged: So especially I beseech you take heed of refusing what is offered to you. There is nothing more opposite to receiving than refusing. In Acts 13.46, 47. saith the Text there, They did reject & put away from them the words, & they did judgthe mselves unworthy of eternal life. Seeing you put it from you, and judge yourselves unworthy of eternal life. That putting away is directly opposite to this receiving. Whoever doth put away the gracethat God's offers, he doth by that act pass Judgement upon himself, as one that is worthy to have destruction for his portion. And they did put it away by contradicting & blaspheming, and by questioning without any kind of reasoning, but merely out of the enmity that was in their Spirits unto the Doctrine which the Apostle preached concerning free justification. So much shall suffice to have spoken of the second Use. CHAP. IU. By this property of Faith, viz. to Receive, try whether your Faith be true or no. Objections answered. USE III. IF Faith be a Receiving, then by that property try whether your Faith be true or not. What is the Spirit of it? Is it a having, and a craving, and a longing appetite and desire in thee that can never be satisfied and contented? Faith will make a man to live upon that he hath, that is, to take the comfort of it: But it looks after more than it hath. The just shall live by Faith, saith the Text in Heb. 10.38. But what is that Faith? A patiented waiting, that when you have done the will of God in one thing, you may receive the promise in another; And a patiented waiting upon him as one that will not tarry long. Faith makes a man to wait for far greater things, than it hath already received. This is the property of faith; Give it but one thing that is good, and you must give it all. As he that commits one sin, and commits it but once, gets thereby a disposition unto every sin. So he that doth excercise true faith once upon Christ must always have from Christ. As persons that long, must have every thing they see, else they are ready to die. So faith looks for all from God, and from none else. It takes all that comes from God, and looks for all that it knows God hath to give. And hence it comes to pass that if one Believer sees another in his party-colored coat (as I may call it, alluding to that of the old Testament where the beloved child was so clothed) If a Believer sees another clothed with Peace and Joy through believing, It works doubting in him and questioning whether he be a child of God, because he hath not received those gifts, or hath not received so much from God as others have. Object. It may be some will say unto me here, I have cause to complain, for I have not received: And I have reason to complain because of my wants; I want Faith, and I want love, and I want patience, and I want beavenly mindedness: And it is not a little of these things that I want neither. Answ. Yet know that complaining is no argument that you have not received: Because our hearts are so full of injustice that they will deny that to be paid them by God, which they have received. But it is an argument that you have received and that you have Faith, because you would have more, and are unsatisfied with what you have received. For Faith is a receiving. Object. This is my Condition saith one, that I am unquiet till I get all; when I have a little, then if I could get but this and that, I should be contented; and I bow my knee before God for it, and he gives it to me; but when I have it, I am where I was. Answ. I answer: Although thou shouldst do well to cease murmuring when thou hast gotten any thing (for a little will go far) but it is best whatever thy receipts be, that thou shouldst look after more. The Grace and Comfort that thou hast is likely to be true, because it doth enlarge thy heart, and make thee still to be a receiver. Learn to distinguish therefore between murmuring and coveting: Covet spiritual Gifts, saith the Apostle in 1 Cor. 14.1. Covet, thou mayst; that is, thou mayst be as covetous after a thing that God hath, as a covetous man is after any thing in the world. But murmur, thou mayst not; for murmuring supposeth all to be thy due. And than whatever God should give thee, thou shouldst not receive as an Alms from him, and he should lose his Glory. Coveting, is a desiring much from God: and murmuring, is a repining to think that God should give to any besides thyself. To shut up this Use therefore, examine what thy Faith sets thy Desires after. And that thou mayst judgaright, Consider, Whether it be Gifts or Grace? If it be Gifts, consider whether it be gifts merely or not, or gifts that are sanctified? If it be gifts merely, than it is no argument of grace, nay, an argument that thou shalt not receive from God; in James 1.4, 5, 6. You ask and receive not, because you would spend it on your lusts: You would be counted more for them, and more eminent Christians than others, and to be the greater Stars; and after your motions you would have all the rest to walk: but God resists such proud men. If so be it be after Gifts, that is, that thou mayst have power of speech, or utterance, and be able to reason every Point and matter of Religion, and to say something to every thing that may arise, there is more suspicion, I say more suspicion: But if it be after Gifts that are sanctified, or especially if it be after much grace; thou hast the faith of adherence, and thou wouldst have faith of assurance; thou dost adhere sometimes, but thou wouldst have no distance between thy soul and Christ at any time, and at no time have a hankering of soul after relief any other way but from Christ. If thou longest after Grace, after Love, and after more Godly Sorrow, than thou hast less cause to be troubled, because thou feelest thy wants; and thy feeling of thy wants, is but only. the life of thy Faith as it is a Receiver. There is one or two Uses more of the Point which I shall make, and so shut up the Point. CHAP. V. Use 4. Then Believers ought to behave themselves as Receivers: And that in these Particulars: 1. In waiting continually upon Means and Ordinances. 2. In being humble whatever they do receive. 3. In being communicative. Use 5. Consolation to all that have Faith. USE IU. IF Faith be a Receiving, Then Believers ought to carry themselves as Receivers. I shall Instance in Three Particulars. First: Wait continually upon the Means and Ordinances. Jesus Christ is to be found among the Doctors (that I may allude unto that story of him.) The Ordinances may be called the highway wherein Jesus Christ comes, that so he may cure the blind and the lame. If you look into Eph. 4.8.11. you shall find the Apostle saith, That the gifts which Jesus Christ hath received for men, he gives to them by Pastors and Teachers, and the work of the Ministry. And if you compare the 20. verse with the verses that follow after, the Apostle clearly saith, that that man doth not walk like a Saint, nor worthy of his calling who doth not attend unto the Ordinances. He doth not carry himself like himself. Eph. 4.1. I beseech you walk worthy of your calling wherewith ye are called, and then he comes and tells them that God hath appointed the Ministers to bring them together, And when they are together to fill them with gifts according to that measure that Jesus Christ hath received of his Father for them. As faith doth at first come by hearing so it is nourished by hearing and other Ordinances, A Believer is not one that lives immediately upon God, but upon God by means: Rom. 10.17. For to live upon God immediately is the life of sight and not of faith. It's as directly opposite unto a life of faith, to neglect Ordinances, as faith and sight are opposite. And therefore you shall find that by the word and ordinances faith is wrought in men in the days of the new Testament, though the spirit be given abundantly. The Gospel is the power of God unto salvation, as it is preached, Rom. 1.16. It is the immortal seed whereby men are regenerated and begotten again as the Apostle Peter speaks 1 Pet. 1.23. As in the times of the old Testament the word and the spirit went together, And so it doth still, And that Covenant is established for ever. How can they believe saith the Apostle therefore in Rom. 10.14. except they have heard? and how can they hear without a preacher? There are none more greedy of Ordinances than those that have had their Faith by them, or that have received (which is the phrase here in the Text) the fullness of Jesus Christ by them. As soon as ever men have been converted, though their faith have been exceeding weak, yet than they have put themselves upon the use of the Ordinances, as I might show you out of John 4. and Acts 2 and divers other places. In Rom. 11. when the Apostle would set down the rejection of the Jews, and that they should receive no more, he sets them down as being barred and shut out from the use of the Ordinances which God gave to his people. If Faith be a Receiving than he continually attending upon the Means and Ordinances, because by them Jesus Christ doth convey his fullness. Secondly: Whatever you do receive, be humble in 1 Cor. 4.7. What hast thou which thou hast not received? and if thou hast received it, why dost thou boast? If what thou hast attained unto were either of thyself, or given thee for what thou hast done, thou mightst then glory as having made a difference between thyself and others. But when all hath been upon receipts thou must be humble. Shall one letter bag be counted better than another, because it's filled with Gold? Or one earthen vessel more precious than another, because precious liquor is put into it. Pride saith, as Nabuchadnezzar, This is Babel that I have built: but Faith saith quite contrary; This thou hast received, and if thou hast received it, then be not proud. Thirdly: If thou wouldst carry thyself as one that it is a receiver, then be communicative. In Mtah. 10.8. Freely ye have received, therefore freely give. Such aught to be our communication unto men, as they are unto us from God. Let the Saints have the use of all, and be forward to use whatever they have gotten for their good, for to this end you have received it. He that had a Talon, you know received it, not to lay up, but to lay out. Jesus Christ himself hath his gifts to distribute. And if any man should say, they are so and so and so with whom I do converse. The Text tells you that he hath received gifts for the rebellious, and to lead captivity captive, Psal. 68.18. He overcomes the opposition in men by the gifts which he gives and bestows upon men. Why should Christians be so reserved, and keep their oil to themselves? why should they be so backward to comfort and direct others, with the same comforts and directions which they have received? For if God hath put these things into you, it's but that you may put them into others. Why hath he communicated unto you a spiritual gift, but that others may be edified by you? Even as what one member of the body hath, is for the good of the whole and the more you use what you have, the more you shall receive. There is not only an easiness of exercise of Grace to be gotten hereby, but an abundance of Grace. God let's rain fall upon the Mountains, that it may run down upon the Valleys. The more thou art willing, and useful, and communicating, the more use thou hast of thy grace, the more grace thou shalt have from God. As the things of this life are given unto men, not for themselves, but that they may do public service, so specially is Grace given. Thou hast more faith than another, It is to this end, that thou mayest encourage another. Thou canst take freely of Grace, It is to this end, that thou mayest encourage another to do as thou dost. USE V. But in the last place. If Faith be a receiving, then there is strong Consolation to all them that have this Faith. Consolation in this, That thou hast a right to all, all things are for you, and you have a power or an hand given you to take all. You are made the great receivers of the estate and riches of Jesus Christ. And you are not only receivers in trust, but what you do receive, you have a right unto. And let this comfort you against the weakness and inability that you find to do any service for God. You can do nothing, but know, that the great and main work is not doing, but receiving. Heb. 6.7. As the ground doth drink in the rain, and receive the seed before it can bring forth fruit for him by whom it is dressed. So must you first get from Jesus Christ, before you can bear fruit unto him. And it is a Comfort to you in this, that though you do lose much, and suffer much loss in something for the sake of Jesus Christ, you shall have it again, whatever thou partest with, that the Grace of Faith may rule in thee. I say whatever thou partest withal; thou hast by the Grace of Faith something whereby thou mayest receive that in a better kind and much more. As men pay money in one Country, and take a bill to receive it in another with increase, so now when thou partest with thy confidence, and with thy understanding that thou may'st receive from Jesus Christ, thou dost it but that thou mayst receive ten times more at the hand of Jesus Christ, than what thou partedst with, and every way as good for thee. And so I have now done with the general poins, that Faith is a receiving. CHAP. VI How Faith Receives. 1. By an Act of the Understanding. 2. By an Act of the Will. Faith as it is an act of the Understanding doth several Works. First, It doth the office of an Informer, and that in several particulars. I now come particularly to open how Faith doth Receive. And for that, Faith doth receive by the Act of the mind or the Understanding, or By the Act of the Will. These Two faculties, the Understanding, and the Will, are like hands by which we receive Jesus Christ and his fullness: Or they are like several Vessels and Barns which are filled with his fullness. If you look into the Scripture, you shall find that, To Receive is ascribed unto the understanding. I will mention but one place of many. 1 Cor. 2.14. The natural man cannot receive the things of God: He receivs them not, neither can he know them, because they are spiritually discerned. When Christ had spoken in parables unto the people, he useth this language, in Matth. 19.12. He that can receive it, let him receive it. And Receiving is not only a work of the mind and understanding, but a work also of the Will. In Rom. 14.1. Him that is weak in Faith Receive. Receive, what is that? He speaks of such a receiving as the Apostle in the Epistle to Philem. ver. 12. writes concerning Onesimus, which was nothing else but a welcoming and kind entertaining of him with love. The Text that I have in hand (As many as received him) must be understood of both these. You must understand this Receiving of an act of the mind. For in the verse before the Text, he speaks of light and enlightening, and bearing witness of the light. And therefore the receiving this light, is by having the eyes of their mind enlightened and opened. And on the contrary, those that receive not Christ, are faid to be in darkness or without understanding. And in Heb. 11.3. By Faith we understand. And this receiving also is an act of the Will. For it notes the taking of a thing as our own, and the near and intimate conjunction unto it. As a man you know that doth receive meat, or as one that receives an Estate or possession, or (as I said in the beginning) a Friend entertains a Friend. So we are said here to entertain Christ. In John 10.38. We know and Believe. Believing being distinct from knowledge, must needs argue an act of the other faculty of the Soul (the Will) It is true, faith is but one habit, but yet there are divers acts of that habit which are coordinate one unto another. An Act in the understanding, as well as an Act in the Will. Faith is seated but in one faculty, but yet that one faculty hath a redundance into the other. If we should say the Will is the subject of Faith, because Faith is a Grace, and from it a man is denominated good, which a man is not from any habit of the understanding, yet still we say faith hath a work upon the understanding. And if we say Faith is in the understanding, yet we say it hath a work upon the Will in making it to delight in that which the understanding presents unto it. There is an acurateness in determining which faculty faith is in, but we need not stand upon that, because there is something that this work of faith doth in both. And if we look into the Scripture, we shall find it speaks as it is an act of the understanding. By his knowledge shall my righteous Servant justify many, Isay 53.11. And they that are taught of God come unto him, John 6.45. and sometimes faith is described by a confidence and trust of ourselves upon God through Christ. But when faith is described by an act of the understanding, you are to suppose always that there goes an act of the Will with it. And when Faith is described by an act of the Will, you must always suppose that there goes an act of the understanding also. For they only that know the name of God trust in him. Psal. 9.10. Whether the Understanding or the Will be first wrought upon, I shall not speak to now (something peradventure may fall in before I have done this point.) But I shall now fall upon the Understanding, because men have suffered their light to be put out, and while they cry out against a bare notional knowledge of the things of God, they have lost the knowledge of it. Faith (I say) is an act of receiving. And by Faith as it is an understanding act. I shall open that in some particulars. First: Faith doth the office of an Informer, or it brings in news & tidings into the Soul of what good is to be had in Jesus Christ. It is as it were an Invoice or bill of lading, or advice of what commodities & advantages Jesus Christ is full of. As Merchants you know have their Factors abroad to inform them what wares and commodities are to be had in several Countries, and what goes off and bears price. Or as there are particulars and surveys given of Land unto purchasers, that they may know every thing they deal for. So Faith now (as it is in the understanding) it gives in a particular unto the Soul of what Christ is appointed to do, and hath received to give unto poor sinners. And hence it is in the Scripture called a teaching, Joh. 6.44, 45. No man (saith the Text) can come unto me except the Father draws him, as it is written, They sh●ll be all taught of God, Every one that hath heard and learned of the Father comes unto me. And in Eph. 1.18. It's called an opening of the Eyes to take in that which is to be received. For this cause (saith Paul) I bow my knees unto the God and Father of our Lord Jesus Christ, that the eyes of your mind being enlightened, ye may know what is the hope of your calling, etc. And it is called a revealing, and making known of the Mystery, Eph. 3.4, 5. Who hath believed our report, and to whom is the Arm of the Lord revealed? As the Apostle quotes the words of Isaiah in Rom. 10.17. and beloved the things which faith doth reveal, cannot be known otherwise 1 Cor. 2.7. Eye hath not seen nor Ear heard, nor is the heart of man able to conceive what God hath laid up for them that love him. But we have this mind of Christ whereby we know him: we have the knowledge of the deep things of God. It is hidden wisdom, & not to be found out by man, in ver. 9 and 14. the Natural man cannot discern it. As weak eyes cannot look upon the light: Or as some small prints cannot be read by some tender eyes. There is in all ordinary things which faith believes, and receives, some extraordinary things. As for example: By faith a man knows the world was made of nothing, Heb. 11.3. But his Faith rests not there, but he looks upon all the promises of God as being made by God that hath such power to perform them, and rests upon them accordingly. He looks upon all as coming through the merits of Jesus Christ, Eph. 3.19. He looks upon things as passing knowledge. I pray that Christ may dwell in your hearts by faith, that you may comprehend what passeth knowledge. And as Faith will reveal and tell a man nothing that is ordinary, but wonders; so it informs a man certainly. It brings nothing that is liable to a falsehood, or a question. It cannot but come to pass which Faith reveals, because Faith hath always the Word and Truth of God for its Object. It will speak nothing but what it hath from Gods own mouth; and the words of his mouth are as pure as Silver seven times tried in the fire, in which there is no dross at all. Unto this end, that Faith may make the soul to know what is to be had, and to be gotten by Jesus Christ. It doth particularly set before us the benefits of Jesus Christ, or the End of God the Father in giving Christ. He is Wisdom, Righteousness, Sanctification, and Redemption. It reveals them as those things that are to be attained unto by us. And upon this is speaks unto the Soul, as the Patriarch did unto his Son when there was a Famine in the Land, There is Corn in Egypt, why do you not go thither? So Faith tells a man what he should pray for, and look for; and it saith unto him, Thou art troubled because thy heart is barren, but is there not fruitfulness in Jesus Christ? And though thy Understanding be dim, and cannot see the bottom of things, yet is there not light shining in him? Whatever a Soul needs, there is a supply of in Jesus Christ, and Faith informs a man of so much. It makes known both the power and love of God the Father in his person, and the holiness of Christ, and his satisfaction and purchase, and the state to which he is risen. These things are necessary to be known, and without them no man can receive any thing at the hand of Christ; he must know Jesus Christ to be God, 1 John 5.20. This is the true God, and eternal Life. And until a man doth thus know him, he hath no understanding, as the Apostle speaks there, We know that the Son of God is come, and hath given us an understanding to know him that is true, and we are in him that is true; and this is the true God and eternal Life. Faith upon Christ is the greatest Idolatry and Superstition that can be, till the soul be clear in this; and the greatest folly for a man to commit himself to Christ, if he were not God. You must also know the Satisfaction of Christ: For this indeed is that which troubles the soul of a converted man, That there must be mends made, and restitution unto God for all that dishonour which sin hath done him, which he cannot do by all his duties and engagements, nor by reformation for the future. And not only doth it inform a man of particulars, but of the readiness and willingness that is in Jesus Christ, and in the Father to part with all these things. A readiness in Christ; that he is sent of the Father, and made as a common Stock, out of whom he communicates, even as the First Adam communicates his sinfulness to his. Therefore the Scripture reveals him as a Stock and Head, as one that is entrusted in the behalf of sinners, as one that hath received Commandment from the Father that he should call them, and having called them, should bear them in his Arms until he brings them to Glory. And for the readiness of God the Father, It reveals unto the Soul that he hath received a price, and therefore all that is to be given, is a debt: That this Price did but make way for the accomplishment of God's good Will from all Eternity; and as he could not till he was satisfied (because of the honour of his Justice) give us; so he cannot being satisfied (because it would be a dishonour to Justice) but give us. I might be large, but the Sum of all is this: That there is a necessity of the knowledge of the Gospel required of those that do believe, or required unto the receiving of any thing from Christ. Information of the mystery of the Gospel is the way whereby we come to be made partakers of all the Grace of the Gospel. As the heat comes in with the light into the Air, So doth also with the knowledge of Christ, the things of Christ. They that know thy name, they will trus● in thee, Psal. 9.10. I know whom I have trusted. How can ye believe except ye have heard? saith the Apostle in Rom. 10.14. While men are not in fear, nor sensible of their danger, So long (as Solomon saith) the fool believes every thing and will hope in any thing, and make any thing to be the foundation and ground of their trust and confidence, Prov. 14.15. But when Conscience comes to be troubled, and when a man comes to see what must be done to satisfy the wrath of God, than a man grows wary and is afraid of trusting to any thing that is not sufficient, and able to bear him up in the day of trial. You shall find sometimes in the Scripture, Faith set out by Wisdom, Eph. 1.8. He hath abounded towards us in all wisdom and knowledge. So Christ is made unto us Wisdom, Righteousness, Sanctification and Redemption. Wisdom, that is, he gives Faith▪ because it follows afterwards, that he is made unto us righteousness, 1 Cor. 1.30. These words comprehend all we have in Christ, both in this world and in the World to come. There is righteousness and sanctification when we do believe in him: There is wisdom that we may be partakers of that righteousness and sanctification: And Redemption or gathering together of the body again out of the dust into which it moulders, that you may be for ever with the Lord. That Wisdom there going before righteousness, must needs be meant concerning Faith. Faith therefore doth make a man wise. And the reason why it is so called, is because it makes the Soul to deal exceeding warily, and charily, and upon good grounds. Else a man would take the most ordinary Bail (as I may call it) the meanest grounds and reasons for his hope that could be. As a wise man will not adventure his Estate into the hands of any one whom he knows not well but he will have good grounds & know whom he trusts before he trusts, he will have something to show for that which he trusts another. A wise man will not take every one's word, but will inquire what the man's Estate and goodness is that promiseth to pay him. So a man becomes wise; Faith makes a man exceeding chary and wary lest that he should lay so great a building upon a foundation or principle that will not hold out in the day of the Lord. Al the time of a man's unregeneracy, a man adventures himself and puts all his hope upon such things as in reason (indeed) will give him no kind of confidence. What argument is this, that because Haman was called to the banquet of the King, therefore it was that he might have all the honour done to him, which might be done to a subject? What argument is this, that because a man hath long life and an abundance of these outward things, that therefore God hath no score against him, & that his sins are pardoned & done away? Foolish & absurd things do men lay as the bottom stone upon which they lay their hope during the time of their unregeneracy. But when faith is wrought, men will know good reason before they do confide or trust themselves. They know God is good that hath promised, but they will have something to intimate to them that the promise is to them, and that they have a share in it: and therefore it comes to pass that that which men count the misery of Christians, is their happiness and commendation, viz. that they are so full of doubts, and impressions, and fears, lest this, and that, and a third should not abide the touch in the day of the Lord. The more a man's faith doth thus inform him, the more opportunity he hath of receiving much, and of growing much into the fullness of Jesus Christ. If so be I may borrow some meaner representation of it, it is in this case as it is with Merchants that have quick advice from beyond Seas, they know what to buy, and what will put off, and what will yield greatest profit, and they gain much, and grow rich quickly: They get and vend the commodity to their great profit in a little while. So now doth a Christian too. When his Faith and Conscience is continually telling him that there is this to be had, and with this prayer, and with this Saint, and under this Ordinance you may be fitted with this and that and with a third Comfort or Grace according as your need requireth. A Christian grows to a very great degree in a little time. CHAP. VII. A second Work of Faith as it is an Act of the Understanding, viz. To persuade the Soul to an assent. A third work, is to persuade the Soul to go to Jesus Christ for all things revealed to be in him. A fourth work is, to keep in mind the thoughts of these things thus revealed. SEcondly: And as Faith doth thus in the Understanding inform, So it doth persuade the Soul unto an assent, that is to judge and approve all the things that are revealed to be real and true. Faith in the Understanding doth reveal the things promised as real and substantial, & not barely as news▪ but as matters of concernment; and not of concernment only, but as the things which cannot be otherwise. And therefore it works a firm assent in the soul, so as nothing can make it think otherwise. Nothing can make it question whether these things be not to be had in Christ which it doth reveal. And so you have it in John 3.33. He that doth believe sets to his Seal that God is true. He sets to his Seal. It's a further confirmation (you know) in Law, for a man to set to his seal before witness than it is for a man to pass his promise. When the Seal is set, there is no plea, as well as no going back: That is the fullest confirmation such a confirmation as Amen, and such a full assent doth faith work in the Soul concerning what it knows of Jesus Christ: So that Faith will say, It's true, and it cannot be questioned, and it is undoubted, It is worthy of all acceptation, as the Apostle saith in another case. And let the cunning and subtlety of Satan be what it will be, yet he holds that sure which is spoken concerning the promises. And hence in all the troubles in the minds of the Saints, their trouble is not so much for any thing as this, that there being such things to be had, that they have no share nor portion in them as they fear. For the setting forth of this firm assent, In Bsay 53.1. Who (saith the Text) hath believed our report, and that word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [Believed] is of such a conjugation in the Hebrew Tongue, as maketh a thing out to be true, It gives it a being, that is, it makes the thing as real, as if the thing revealed, were revealed unto sense, and to be taken notice of by the eye, or ear, or the like. And in Rom. 4.21. it is said that Abraham because he had the promise of God, was fully persuaded, that what God had promised he was able to perform. He was fully persuaded. Where true faith is, there is not always such a full persuasion that a man shall be saved: but where true faith is, there is a fullness of persuasion that the things revealed shall be accomplished: But yet not such a fullness as no further degree can be added to it, but such a fullness, as there is no doubt nor fear of the contrary: As full assurance is opposite to an opinion: whereas an opinion is nothing else but an assenting to a thing with fear that it may be otherwise than it seems to be. In opposition to an opinion, Faith is a full persuasion, though it's not a full assurance as it notes perfection. As for example. He that sees a colour may be so certain as he cannot be deceived and yet he may see it more clearly than he doth. So a man may have more of the Grace of the faith of assent, yet that further degree doth not add any further certainty of the object, but only of the degree of believing. Joh. 10.3. Isa. 55.3. And therefore in the Scripture, Faith is sometimes called seeing, and sometimes tasting. Taste and see how good the Lord is. And sometimes hearing: My sheep hear my voice. And hear and your Souls shall live. As reason persuades the understanding in ordinary and natuarll things, and that Reason most which is demonstrative. So Faith persuades the Soul in things that are revealed, and though that the things themselves do not appear, yet because God saith they are so, it doth as verily believe them, as if they saw them with their eyes, or felt them with their hands, or were partakers of them by any sense. And herein lies a very great difference between the people of God, Believers, and others. To others, the great things of the Gospel seem to be as a strange thing, yea as foolishness as the Apostle saith. And as the Apostle doth intimate in another place when he useth this phrase, Why should it seem strange and incredible to you that God should raise up the dead? All that the Gospel saith till faith hath this work, is not only counted as a fable that is the Phrase of the Apostle when he speaks of them that preach Fables, such things as are devices for some further end, and because there are such things but only used as a piece of Rhetoric to persuade men to another thing: As there is no disputing against sense: A man feels it to be hot, and nothing can make him say it is cold; when he tastes the thing that is sweet, nothing can make him say it is bitter. So nothing can make a man that believes, believe the things that are revealed to be otherwise. That is the meaning of the Apostle, 1 Cor. 2.15. That the spiritual man is judged of none. He may be censured of men for to be a fool, and by his own heart, and by Satan: What do you believe that God will part with such things unto such a one as you are? Is it reason that the Lord of life should die, & be made a curse for you? But though he may be judged, yet he cannot be cast in his judgement; he cannot be persuaded to the contrary, from what he receives from the judgement of Faith in the Word of God. The spiritual man judgeth all things and he himself is judged of none. There is a Judgement of censure and a Judgement of conviction. By a Judgement of censure a Believer may be condemned of others, and condemned and checked by his own carnal heart. As Sarah laughed when she heard the news of having a child in her old age, in whom all the generations of the World should be blessed. So a man is ready to laugh at himself for believing things which the Gospel requires which are so much above reason. I say a man may censure himself, and be censured by others. But with the Judgement of Conviction he cannon be Judged. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Apostle useth signifies such a kind of Judgement which a man makes of a thing when he hath tried it in all the most exquisite ways that possibly may be used. Such a kind of knowledge as a man hath of the matter which he hath gotten out of the confession of another by torments and tortures. Do what you will unto a Godly man and a Believer, yet still he holds that God is good, and that there are such things in Jesus Christ which the Gospel reveals. Do what you will; Torture him with temptations, yet when he is himself he holds that. You may see this to be the nature of common Faith. Men that have but a common historical faith, yet they believe so firmly as nothing can make them deny Christ. As we see by experience of many among the Turks who have nothing but this Faith, yet when they have liberty offered them from those torments upon refusing to own Jesus Christ to be God, yet they refuse that liberty. Specially you shall sinned those that have strong faith, they will hold the conclusion when they cannot answer the reason. As Job said unto his friends, Job 27.5. He would hold his Integrity till he died. Let them say what they would of Gods dealing with good men and bad men, yet he would hold his own. Thou knowest there is no Iniquity in my hand saith he. So when a Godly man knows not what to say, yet he saith this is the word of God, & that remains Faithful, and this is certainly true concerning Jesus Christ, and cannot be questioned Nay, take those that have weak Faith: As the Needle that is touched with the Loadstone, though it may be jogged, yet it will turn again to the North. So though a weak Faith should forget itself, yet it will recant, and retract, and recover itself again to the acknowledgement of the Truth. I shall say no more of this, but only thus much; That as he that hath drunk in an Opinion, is so prejudiced against the contrary, that he will not hear nor credit whatever is said against it. So doth Faith prejudice the Soul against any ill reports or falsehoods that can be raised of Jesus Christ, or the Promises. Thirdly: As Faith doth this as it is an act of the Understanding; So it doth persuade and lay arguments before the Will, that it should go unto Jesus Christ for all these things which are revealed to be had in him. As Jacob in Gen. 42.1, 2. saith to his Children, Why stand you here when there is Corn in Egypt? Go down thither. So doth this Faith speak unto the Soul of a man. Why do you sit weeping, and mourning, and lamenting your condition? What is it you want? If it be either Grace or Comfort, you may have it in Jesus Christ. As the Angel did check Hagar for weeping so as she did, because she was athirst in the Wilderness, when there was a Well hard by: So doth Faith check the Soul when it lies moaning and complaining and doth not put itself upon the Lord Jesus Christ for a supply. What would you have saith Faith? If what you would have were not to be had, not to be had any where, or upon a rate that you could not give, than you might sit down sadly. But when it is but Take, and Eat, when it is but stretching forth the hand, and take of the Word of Life: Why do you not believe? As Jesus Christ said, upbraiding his Disciples of their Unbelief, Why is it thus with you? You are troubled with an heart of Unbelief, because it is dull, and because it is dead, and because you are hurried with temptations, and you would fain be quick, and believing, and be at peace and quiet: Now go unto Jesus Christ. Thus Faith calls upon a man. Psal. 16.7. saith David, I bless the Lord who hath given me Counsel. Now God Counsels the Soul thus by the Revelation of his Word unto a man through Faith. In John 6.44, 45. Faith is called a going unto Jesus Christ. And as Joab learned the Woman how to go unto King David in the behalf of Absalon, So Faith learns the heart how to go and speak unto God in the behalf of itself. And this the light which is in his mind cannot but do. For you must know that the Understanding doth naturally work by way of persuasion upon the will. As Achan said he saw the Babilonish garment and coveted it with the lust of his soul, so the light that is in the soul by faith doth stir up a man much more to get it. The seeing of things by the understanding, calls upon it, and provokes it to apply it to itself. We heard the King of Israel is a merciful King, and therefore we say to him, let thy servants live. So the soul upon the report which the understanding makes unto it, goes unto Jesus Christ, and saith, we have heard that with thee is Grace, and that thou wilt impute thy righteousness, and take my sins upon thy account, and that the spirit shall be shed abroad in the heart of them that come to thee, And therefore it goes unto him. Therefore saith the Text in John 6.45. Every one that hath heard and learned of the Father comes unto me. That is, there is none but do come. There is indeed a persuasion which the word makes, which may be resisted, but the persuasion of true Faith cannot. There is such a Sicada, and Rhetoric, and such an Emphasis, and such an aptness in all that faith doth reveal unto a man, that as it is said in Matth. 22.8. it doth compel a man to come in. Which compulsion there, is not meant of an external violence, but of the constraint of the word of God to whom it comes savingly. And because of this persuasion it is, that the sin of Unbelief, of living out of Jesus Christ, is so exceeding great where the Gospel comes, because men are wooed and entreated and pressed by the best and strongest arguments. And therefore there can be nothing else but a pure hatred, and not desirous of the things of Jesus Christ, which keeps a man from it. And that I may set forth this a little more clearly unto your understanding. You shall find in the Scripture that faith is said to give a kind of reason unto a man, and to take from him that folly and unreasonableness whereby he stands in the way of his own good, and cannot see what is good for himself. 2 Thes. 3.1.2. Pray (saith he) that the word of the Lord may have free course, and that we may be freed from unreasonable men, for all men have not Faith. Unbelievers are unreasonable. And on the contrary, Faith brings a man to his reason. That when the word comes, an Unbeliever stops it, and saith, this Doctrine shall not be preached, and this is not the way of life, and counts himself as Paul saith, unworthy of eternal life by contradicting it: Now a Godly man grows wise, and saith, speak this word, and whatever is hid and concealed, yet hid not this word of God. He goes and sells all as it is in Matth. 13. that he may buy this pearl. And as Faith gives a reason to a man, so when a man is careless, Faith calls upon him, Isa. 55.3. Hear and live. Will you lose your souls, and your eternal good by losing the opportunity? What should you mind but the thing you are about? Hear what Jesus Christ is, and what he hath done, and what he hath? Is there any thing like unto pardon, and like unto Union with himself? And when a man saith, It is true, these things are, But not for me. Faith answers, the things are near unto you, in thy mouth and in thy heart. Rom. 10.6, 7, 8. Do not say who shall ascend, or who shall descend, etc. The meaning of it is this, That whereas the Law doth require of a man duty, and gives him no power to perform it. the Gospel gives him as well a power, as it doth make known his duty. Those things are impossible unto us which are far off, either in the Heavens or in the depths. But now saith the Apostle, whereas you say it is not for you, because you know not how to believe it and close with it, saith he, you have this both given to you, that you shall embrace it and confess it. With the mouth man confesseth it, and you shall with the heart submit to it. With the heart man believes unto salvation. Why do you say it is not for you? You are in misery by the corruption and depravation of your understanding and will: But saith Faith both shall be taken away. If that be the meaning of the place, as I conceive it is. But if it be meant of doubting as some conceive, Who shall escape the pit, and therefore who shall ascend etc. Faith tells a man, Never be disquieted because of that, for Christ came down and is ascended. He came down and descended and revealed the will of his Father to us. When the Soul is going towards Jesus Christ, than this Faith persuades it so far as that it puts it into a resolution. I said I would go said the Prodigal. In 2 Cor. 5.15. We thus judge, saith the Apostle. A Judgement is a Sentence passed after all is heard that can be said on both sides. A Judgement is the last act of the understanding after which there is no appeal not debate. Faith saith, I will hear no more doubts, nor assent to any doubts, susptions, nor fears. And when the Soul is ready to give over that work, than the work of Faith saith, If you withdraw yourselves the Lord will have no pleasure in you, Heb. 10.38. What though things go hard? yet you may live by your Faith. And as faith reveals the things that cannot be known by nature. So as it is a Persuader, it brings to mind such things which the Soul knew not before, Such things which are suitable to its case and its present condition. And that is the third thing whereby faith receives. It doth persuade, and invite, and excite a man, that seeing there is so much to be had in Christ that we would not suffer it to lie still and to be unused. There is another thing that the understanding doth. Fourthly: It keeps the thoughts of these things thus revealed. It lets them not go out of mind, but sets them continually before a man's face. As the understanding doth put a man to go to Christ and to him only: So it keeps Christ and the things of him in mind. It's as the Glass to set them always before the face. As David saith in Psal. 51.3. that his sin was ever before him: that is, he could be in no Ordinance, but his Conscience troubled him: And he could be in no company, but it administered cause of fear to him. His sin was always dogging him, accusing him, and opposing him. So Faith sets Jesus Christ in his benefits before the soul in whatever condition a man is. Therefore you shall find in the Scripture that it is all one to believe, and to think upon God. I thought upon thee in the night season, and I set thy loving kindness always before my face Psal. 119.55. In Eccles. 12.1. Remember thy Creator. It's not the bare having God in our memory, but it is believing that will save us from wrath to come. But believing is called Remembrance there. And on the contrary side in Heb. 2.1. Unbelief is called a Letting escape. Take heed lest you let slip the things which you have heard. And in Matth. 13.4. those that did not believe are said to have the word of God piekt up our of their heart, As the Fowls of the Heavens do pick up the seed that is sown by the hand of the sour, and are not converted by the Word. And Unbelievers are called such as forget God. Mark it. There are Two ways of keeping things in mind: One is by a Similitude, or Image, or Picture of it. Now to keep Spiritual things in a man's mind thus, is either but Natural Knowledge, or Superstitious against the Second Commandment which forbids a man to make any graven Image of what God hath done, thereby to keep a man in thoughts of what God hath required. There is another way of keeping things in mind, and that is by the presence of the things themselves. Now this is the way by which Faith keeps a man and the things of Jesus Christ, which is by way of Intuitive knowledge. Or it keeps things in a man's knowledge by the presence of the things themselves. And that is the ground why that Faith doth cause so firm an assent, and is so strong a persuader, because I say the things themselves are made present unto the soul. In Psal. 16.7. My Reins (saith he) instructs me in the night. In the night when others sleep: or in the night when I am free to consider, and awaking, than thy Promises (saith he) they come into my mind. As Faith will not take any slight denial for answer, but doth convince the false reasonings that are in us: so it will slip no time nor opportunity of winning us. It doth continually beliege the Soul, as I may say. The strongest Fort may be taken in by a long Siege, when the Enemies rise not from before it, but are continually battering it. Now Faith doth (as it were) batter the Unbelief and the Reasonings of our heart with continual arguments to the contrary. Saith Faith to the Soul, You say thus, but harken to what the Word saith: you speak words of death, but God speaks peace to his people. And you shall find by experience (which I shall leave as the proof of this point) that that word which a man hath often times forgotten, and which he seems to have lost, the operation whereof is ceased, yet a year or two, yea seven years after it comes to work upon a man again, and works him to that very thing which all this whil he stood against. Especially when the time of a man's conversion is come, it's with him as it is with a Woman in her time of travel, that one throw comes upon the neck of another, until she be delivered and sees the Fruit of her womb: So there comes one argument upon another. And if one thought comes and saith, This is not for me, There comes another and bids him take heed that he puts not the loving kindness of God from him, and so it leaves him not till he be conquered. And that is the fourth thing to help a man to receive. CHAP. VIII. A fifth work of Faith, as it is an Act of the Understanding is to assure and certify a man of the things already received. Fifthly: Faith helps a man to receive of Jesus Christ by making known to him the things freely given of God, by making known and assuring and certifying him of the thing freely bestowed, 1 Cor. 2. As Faith tells a man what Christ hath, and what Christ will do, So it informs a man what he hath received from Christ, though that we come to know our particular state by experience. We say, we do believe, because we find a denial of ourselves, and a loathing of our righteousness, and a prising of Jesus Christ, yet because this that we find in ourselves doth arise from comparing of ourselves with the word of God therefore it is ascribed unto Faith. My meaning is this. It is as well an act of divine faith for a man to conclude that he shall be saved, as it is an act of divine faith for to assert that he that believes shall be saved. This, That I shall be saved, Matth. 16.16. ariseth as well from that word which opens the nature of faith, which I find to be in my heart, As this doth arise from the word, that there is none that believes shall perish, but have everlasting life. 1 Cor. 2.12. The Spirit of God is given us, that we may know the things freely given us. And this Spirit of God is the spirit of faith, as the Apostle calls it in another place. The sum of the point is this. That the spirit of God doth by this Grace, or this act of the understanding make a man to see that he hath already in possession, that a great deal is paid down, that he hath received before hand. There is a pledge in his bosom: The Staff and the Jewels are left with him which Jesus Christ will own. It tells him thus much when he stands saying in himself, Alas saith he, Why should I go? Or why should I, if I do go to Christ think I should receive much from him? It tells him, you have received something, and he will give more: that which you have is but as the morning Star, which ariseth before Sun shines: You shall be sure you shall have these things, because when you knew not, he put such and such things under your pillow, when you thought not, and sought not, yet these things are done. Making known to a man that he hath received, doth strengthen him to receive more. For what he hath received is given as a pawn and pledge by God on his part, and it's a Motive and engagement on our part to go unto him for more. As God will not leave his work imperfect, so we are bound to seek the perfection of it. There is a marvellous boldness and freeness, Nay, (that I may use the word of the Scripture) the Mouth is opened exceeding wide upon this, in ask things at the hand of God. It will go unto him and say, Lord thou hast given me a penny, therefore give me a pound: Thou hast given me a little, and therefore give me much: And this is strong persuasion with God, for he cannot deny himself. He will never begin, but make an end. As a man that hath received something in part of payment, doth not only live upon what he received, but he pleads his receipts in Law: And he is enabled to follow the law by what he hath received: He urgeth the debt the stronger upon the Debtor by showing him what he hath received. Thus when the Soul knows what it hath received by Faith, it goes and saith unto God after this manner; Didst thou not do this for me? Didst thou not when thou didst for me at my first conversion tell me that these were but some of the Grapes of the vintage that I should have? That they were but only to satisfy my longing, and were not all my portion? Hast thou not by these things alured me to follow thee? Thou requirest of me not to leave the things I have put my hand unto: The Lord will not do so much more; What is this little to thy fullness? What is my little but only a pawn of more? There is a great straitness in the Soul till it comes to have this act of faith. The Soul doth take sparingly, like one that steals, rather than one that doth receive his own, until it comes to have this act of Faith. There is a kind of modesty and sparingness, It thinks it much to have a little. Although that assurance keeps the Soul modest and humble, because God gives it all in the name of Christ, It's not for us but for his sake that any thing is given us: Yet assurance knows no bounds, and acknowledgeth no limits in receiving, but binds a man to take as much as he can, or as his present state doth require. The least degree of Faith doth give a man a capacity to receive somewhat from Christ, and this degree of faith doth give a man a capacity to receive it as his own. I beseech you (by the way) think of this you that nourish your doubts, and that make much of your fears, that raise up this spirit continually in your hearts; You know not what you should get if you were quiet, and what you lose by your doubts. The assurance of your heart by faith is the enlarging of your heart to receive, and it is the key to God's treasure, where all his good things lie. Consider therefore and try whether you have faith, and if there be in your understanding an endeavour to know more of the Mysteries of Christ, If you are going every day into a fuller and larger knowledge of the things he hath done for you, you are every day looking into the Ark, into the richest promises that you may see their extent. You have your Conscience continually telling you that these and these things are to be had in Jesus Christ, and you sit mourning for want of them, and therefore go and receive them: Do you find a Jealousy lest you build upon the sand? When you see a sign the straighter it is, the better it is, the more narrow it is, the sweeter it is, and you put yourselves upon the trial because you would not be deceived in yourselves: Therefore because your understanding is so praying, and craving, and prying into the deep things of God, you may know your understanding is true, or your faith is true. There is one thing more which indeed should have been the first in regard of order of nature, but I place it here, because it is last known. And that is this. CHAP. IX. A sixth work of Faith as it is an act of the Understanding, is a receiving of Jesus Christ and his benefits. An Objection answered. Application. Sixthly: That the very being wrought upon is a receiving of Jesus Christ and his benefits. Or thus, the first impression and infusion of the light of Faith, before ever we have by the power of that faith made any of the aforenamed acts, is an instituting of us into all that we have, and all that Jesus Christ hath. We are first made to believe and know: We have an eye of faith given to us, and then we see with that eye: Then faith becomes an Intelligencer, as you have heard, and a persuader, and makes a man give his firm assent. This very power to believe, this making the Soul to take the testimony of God by Christ, that is that which gives us all. A man may be said to receive when he is under this work, As the wax is said to receive the impression when the Seal is put upon it. Or as the ground receives the seed when it's cast into it, As the Air is first enlightened, and then scatters light abroad. Object. How can this be counted a receiving? The very giving a power cannot be a receiving. Answ. To that I Answer in a word or two. That this giving us power doth comprehend within it two things. First: Gods working. Secondly: The Answer or Effect of that work. As a Workman that makes a piece of plate, or any other piece of metal that is ductile, or that may be beaten forth: his hammering of it makes it of that fashion or Image: So Gods working upon a man to receive, makes him to receive. And the truth of it is, my beloved. That this doth alter our state. For though we are distinguished from men unregenerate by believing, yet our believing is distinguished by this working of the spirit. And though there be phrases in the scripture which speak of Christ's dwelling in our hearts by faith, yet that whereby Christ comes to dwell and take possession of us is his Spirit. We have more security of our perseverance and continuance in the state of Grace from this, that we are laid hold on by the Spirit, and wrought thereunto as saith the Apostle, and are apprehended, Then we have from this, that we do apprehend and lay hold upon Christ. Thy apprehension were nothing, were it not for this, that thou art made to do this by him that altars and changeth not. And I speak this to this very end, That though this work be never without a work of ours following of it, yet notwithstanding the frame and habit of the soul, the dispolition & temper which we are cast into by the Spirit through the word is unto a man a better ground, when he cannot act faith or when he doth act faith, it is a better ground than any thing else. It is a ground when he cannot and a better ground than any thing else: For Mark it. Thy acting doth but flow from this work, and cannot be made out to be good further than this is in thee. As we say in all other duties, The Lord looks to the heart; It is not the gifts, but the will with which we do any thing that God takes pleasure in. So I say here, It's not any thing that I have mentioned concerning faith, But it is that spirit of faith (so the Apostle calls it also) that frame of faith, An heart cast into that mould, which makes all your acts to be accepted. If upon any act of ours (though those acts were enabled unto by Grace) our salvation did depend, it might be hazardous. But it cannot be hazarded, There is no possibility of falling away, because the Holy Ghost, the Spirit of the Son, and of the Father doth work, and hath wrought us hereunto to believe upon him, and will maintain that work. As a child (if I may so express it) because born of such Parents, hath a right unto the Estate, though it cannot plead, nor speak to itself. It is flesh of his flesh, and bone of his bone. So art thou one Spirit with Jesus Christ, when thou art thus shaped, and made to give up thyself, when thou hast a tendency of spirit to God in all thy hopes, when they heart and all within thee is unto Jesus Christ, and thou takest all from him, as he shall please to give it thee. USE If Faith as it is thus in the understanding, be a receiving, or there may be so much gotten from Jesus Christ by the understanding and knowledge of him, than I beseech you look unto the understanding. There is a double reason that lies in the Text, and in the Point that I have in hand. By it, you do receive as by a hand. And in it, is laid up, as in an house or barn or treasure rich things from Jesus Christ. It is his Cabinet, and your Honour, or it is your Treasure-house. You have nothing to lay up the things of Jesus Christ in, or you will not know where to lay them up, if you have not a mind to know him. Take heed to your understanding, take heed what you believe. Errors in the understanding hinder you from the getting of faith. We live in the last and worst Age of the world, wherein men make no Covenant with their understanding. Job said that he would do so with his eyes that he might not look upon a Maid: Yet that was lawful: But there was a snare laid in it. Men keep not their thoughts from any thing that may be said pro and con against the Gospel of Jesus Christ: So full of Adultery and unchastity are the minds of most that there is scarce any room for Jesus Christ to lodge in. Let me but tell you thus much that so much as you are stuffed with the things that are not according unto truth, so much you keep out the things of the Lord Jesus. If you do not believe the truth, you may be damned. So the Text saith in the second Epistle to the Thessalonians 2.12. That they all might be damned, that believe not the truth. That word [All] is put in to show both how great the punishment is of those that do not believe: As a fire grows hot by having much timber: So the wrath of God is hot against such kind of Men: It's an increase of coals upon them. God puts in [All] there, because he would have men know how exceedingly he is provoked, and that he will do nothing for them. When Princes see whole Counties, and Cities in a mutiny, they take out one or two to punish, and not al. And to show you that if God do not damn you for receiving the truth, yet you will be damnified for not receiving the truth. That is, you will be hindered. Take heed that you miss not of receiving a full reward. Why what will hinder them? He reckons up the Errors of those times (which are rank now as they were then) that men do not abide in the Doctrine of Jesus Christ. In 2 Joh. 10. If any man come unto you and bring not this Doctrine, receive him not, Nor bid him God speed, for this will hinder your of receiving a full reward: And as the Apostle saith in the Corinthians, You shall be saved it may be, but as it were by fire, it will cost you many an heart breaking, and many a frown from God, and many a sob and sigh, when God opens your eyes, that you should be so careless of letting things into your understanding, which he hath made a place and treasure for himself. Look you therefore unto your understandings. Me thinks this should make a man very cautious, yea very obstinate against Errors, when he once understands that he must sustain so great a loss, and be hindered from so great a gain by it. As a man sometimes saith unto his friends, If it were not for you, I might have gotten thus much and thus much. Let me tell thee, If thou didst believe the truth (which thou canst not do while thy understanding is darkened through Errors) thou mightst have gotten this and that from Jesus Christ: for by believing in thy understanding, there is a receiving of him. CHAP. X. This Object. That Receiving of Christ is not an act of the Understanding, for that may be in Hypocrites and Unregenerate Persons, answered. OBJECT. THese Acts of the understanding may seem not to be a receiving of and from Christ, for these may be in an Hypocrite. Hypocrites have their understandings enlightened, and assent so firmly unto the things that are revealed in the Gospel, as those which are regenerated do. They are often times persuaded, and affected with the persuasion of the word to go unto Christ. The Seat of Grace (it may be said) is not in the understanding, for its Grace which makes good, which no virtue in the understanding doth, for no man is said to be good, because he knows. Faith, so far as it is in the understanding, is common as well to an unregenerate man, as to a regenerate man. The Objection is grounded upon these two things. 1. Because the Scripture doth ascribe unto Hypocrites and men that perish, that they do believe. 2. Upon this Principle, viz. That is only to be counted a Grace which makes a man good, and no man is said to be good for what he knows, but for what he doth. Answ. Because of this difficulty some have placed the difference btween a regenerate and an unregenerate man only in the Will: that a regenerate man approves, and an unregenerate man doth not, of the light that shines in him. But though that be true, yet the Scripture doth make a clear and distinct difference between a regenerate man and an unregenerate man, even in their very mind and understanding. As you may see in 1 Cor. 2.14. The natural man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He that hath all the reason and understanding which a man as a man is capable of, he doth not understand the things of God, neither can he saith the text: But we have the mind of Christ. As the sense doth only meddle with the things that are sensible. So reason and understanding in men doth meddle only with the things that are natural, or with things that are spiritual in a natural way. For as every thing is, so it works. So in 1 Thes. 5.23. You have the whole man distributed into spirit, soul and body. I pray God sanctify you throughout in spirit, soul and body. By the spirit be means the understanding, as you may see by the like phrase in Rom. 12.2. where he bids them be renewed in the spirit of their mind. And by Soul, he means the Will, and affections, and by Body the outward practice and conversation. And in John 6.44. Our Lord lays the reason why some come to him, and not all, because some were taught, and some were not taught of the Father. Murmur not among yourselves, for no man can come to me, except my Father which hath sent me, draw him, for it is written in the Prophets, You shall be all taught of God. Every one therefore that hath learned and been taught of the Father comes unto me. And in Eph. 4.20. You have not so learned Christ. That word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So, Imports a different apprehension in men of the same object Jesus Christ. You have not So learned him, that is, so as some other men have, whose hearts are not renewed and changed to walk according to what they know of him. If you do but observe it in that very place, the Apostle gives that as the reason, why some put off the old man with its deceitful lusts, and others are clothed with the new man in righteousness and true holiness, in verse 21.22. Because that they had not so learned Jesus Christ. It's a marvellous hard thing, I confess to assign the difference that is between the historical faith of him that shall be saved, and of an Hypocrite it's hard, but yet the Scripture makes a difference and distinction. In the general therefore, Grace or Virtue may be considered under a double notion. Either as it gives a power and ability to do good: And so Grace may be said to be in the understanding. Or Secondly: As Grace doth put that power into use, and inables a man to use that power well. And so it's properly in the Will. For all virtuous acts must be voluntary, and therefore they depend upon the sanctification of the affections. But though the use of this light in external acts depends upon the Will, yet notwithstanding this light in its self doth differ from all other light. For it's a new one. (Bear with the Phrase) for it's the phrase of the Holy Ghost in Rom. 12.2. Be renewed in the spirit of your mind. This saving Faith gives an intuitive knowledge of the things of God as they are in themselves. 2 Pet. 1.9. saith the Apostle, He that lacketh these things: the word in The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These things are not present. It's all one with that of 2 Cor. 3.18. We behold with open face: And with that in Eph. 1.18. where he prays that they may have their eyes opened to see what is the hope of their calling, what it is in itself. For the better understanding of this you must know, That unto the sight of the eye, there goes two things. First: A Faculty and a visive power. And Secondly: There must be light to discover the Object unto the eye. So unto the sight of the mind, there goes these two things. First: Something which doth convey the mind of God, which the Schoolmen calls Lumen deferens, Something which conveys things unto the understanding. And that is the word of Scripture, The letter, Similitude, discourse, and reasonings whereby one thing is gathered and concluded from another. And this answers unto the light which is in the air for the eye to see by. There is also Lumen disponens, or a light which makes the understanding to see, or take notice of the things revealed, & that is as the light of the eye. And this light which indeed is the light of Faith, it is infused, and comes not, nor is caused by discourse, or study, or by deduction, or consequence from any natural thing, but ariseth immediately from the spirit bringing the things of God and the Soul together. You shall discern it in that similitude which the Scripture sets it forth by, Tasting, and Seeing. Tasting; That as a man that tastes a thing, he hath it present with him, the savour of it, that there is no disputing against it, or making him to believe otherwise. Do not you taste it, saith he: So also the things of God are brought unto the soul so through the word by faith, that there is not a possibility for the soul to be mistaken. That you may see a little into this, take the clearest discovery of God in nature, yet you cannot thence conclude that therefore God will do such things, or that such things shall be done by God for us, as Faith doth believe. Again, Compare earthly things and heavenly things together. Though that earthly things may serve to give you some resemblance of heavenly, though that similitude may set out things revealed, and keep them in memory, yet these similitudes do not prove these things to be, nor can show them in their own nature: And therefore you shall find that Nicodemus was partly ignorant of regeneration, though that Christ had told him of it under an earthly similitude of being born again. That similitude did rather make the thing hard than easy: And our Lord adds, that, If I have spoken unto you of earthly things, and you believe not, how will you believe if I tell you of heavenly? Joh. 3.12. That is, there are some things to be believed in reference unto salvation, that there are no things in the earth, to be compared to them: Therefore if you will not believe but by similitude, you will not believe them. You shall see what I aim at, beloved. The knowledge or faith of unregenerate men may be reduced, Either unto discourse, knowledge, or unto fancy, which is all one. Unto the congruity that is between things that are earthly, and unto heavenly. I say you may either reduce it into discourse. As for example. Men reason thus. First, by way of causality, that if there be kindness in men, then much more in God that gave it. Secondly, by way of eminency, there is much more in the Fountain than in the streams that are derived from it. Thirdly, By way of negation. If so be that this be not fit for a man to do, if man will not be unjust, or forgetful of the service that is done unto him, than God will not forget the labour of our love, and the work of our faith, etc. Now such a kind of conclusion as this is, is not faith. I beseech you mark it. It is not faith because the conclusion is drawn only from a natural principle, from that knowledge which we have of God by nature. This knowledge by discourse is natural, and therefore this cannot be true faith. I shall only give you this for a proof of it, which is in James 2.19. The Devils do believe, and tremble. They properly do not believe as is apparent by this, because their Faith hath not those effects, which true faith hath. But they are said to believe, because they have experience in themselves of the truth of the word of God: They find that true to their cost which God hath threatened: It is made good upon them, which God hath written in the word. And again, they see by experience, that many whom they have tempted are gone to Heaven, and therefore they know that God will not fail nor break his word. Their Faith being raised only from their experience, that credit which they give to God, being only from what they feel & see, is not good. Now all the faith in unregenerate men is of the same sort with this faith of the Devils, for there is no more in the Child, than there is in the Parent. In John 8.44. They are of their Father the Devil; because they go no further than he is a pattern to them in. As the Children of the first Adam are like unto him, so all the Children of the Devil are like unto him. And therefore as you may thus reduce, or analize their Faith unto light, or discourse, so that faith which unregerate men have, is taken from the similitude which earthly things have with Heavenly: They look upon Heavenly things through Earthly, as through a glass, and no further than that do they see, Matth. 13.11. To you (saith God) it is given to know the Mysteries of the Kingdom of God, but unto these in parables, that in seeing they might not see, and in bearing they might not understand. Here you find a difference between the knowledge of the Mystery, and the knowledge which men have by parables. Parables are nothing else but only the comparing of one thing with another, One thing set out by another. To have no more knowledge therefore of Heavenly things, than Earthly doth administer, is for a man to have his eyes blinded; Yea it is a Seal of the eternal wrath of God, Lest he should be converted and healed by me. If it may be, yet more plainly to express myself. As in the worship of God, an Image or representation made by man cannot help a man at all in the worship of God. So neither can the Image of Heavenly things in Earthly similitudes give us life and salvation. You know that there are Innate principles, Notions which are in every man by nature, of a Judgement, and of a God. Look what those principles are unto natural things, such a kind of innate principle is Faith unto the new Creature, which makes known the things of God by Jesus Christ. It's not raised by discourse, It comes not in by discourse, it is infused, It lies there, and from thence it sends forth its light into the Soul. You find the Apostle in the Epistle to the Corinthians, blaming the Teachers there, because they teached in the wisdom of words, and he tells them that it was the means to make ●he faith of their hearts to consist in man, and not in the power of God. His meaning is this, they heard the Gospel preached Eloquently and Rhetorically: They looked upon Heaven as upon a Paradise or garden of pleasure: They looked upon Communion with God but only as friendship of one with his Friend. The things of Christ were set out only by Earthly things as in a Map: All the Glory of Heavenly things were put upon them only by the resemblances which they had unto these Earthly things. If so be it be so good to be rich, and so good to have pleasures here, than what is it to have good for ever, and the like. The Apostle tells them that all this would never make them Christians, for their Faith must be in God, and this would keep them still in the wisdom of man. I shall conclude this Point thus. That as a man that knows a man only by his , takes another for him that is clothed like him: So a man that hath the knowledge of these things only by Earthly things, loseth his knowledge or his fancy of them, as his fancy altars. Secondly: The second is this. Wherever this saving light in the understanding is, there it's joined with love in the Will: that is, the heart doth choose, embrace, take pleasure and contentment in it: that is, it so takes pleasure, as that it would rather have the truth than any thing: though sometimes in a passion, it may as well quarrel with that truth, as it doth at other times quarrel with a lust. But that I shall speak more unto, when I come to speak of the Acts of Faith as it is in the Will, which now I shall betake myself unto. CHAP. XI. Faith receives Christ also as it is an act of the Will, And here it hath a fivefold act. 1. A pious affection. 2. An approving of the assent of the understanding to the ●…th of the Promise. 3. A giving up itself to Jesus Christ. 4. A resting upon Jesus Christ. 5. An application to itself of what is in Jesus Christ. A Caution. Application. FAith doth not only receive as it is an act in the understanding, but as it is an act in the Will. There are five several ways whereby Faith as it is in the Will doth receive Jesus Christ and his fullness. A fivefold act, Faith doth (as it is in the Will) put forth to the getting in of what is promised concerning Jesus Christ and his benefits. First: There is a pious affection. Or it works a kind of liking of, and love unto Christ, and the things of him, as good and desirable and real. That is the first thing. That whereas before the Soul looked upon him as an Enemy, or as one that was exceeding hard and austere, and it may be, as one that did but delude and mock, and intended not to give what he spoke of and revealed; Now the soul gins to have better thoughts of God, and to think that he is kind and real. And whereas before it looked upon the things of Christ as of no value, and cared not for the knowledge of them, now it sells all to buy that Field wherein they are, it looked before upon communion with God as not to be desired in comparison or competition with the pleasures of sin. His favour and good will with the will of the flesh he would have, but would rather leave God than leave his lusts. Whereas before he had no mind to mortification or denial of himself in any thing, now there gins to be some liking of the things of Christ, and some kind of contentment to be so. In Psal. 16.7. My reins instruct me (saith he) in the night season. It's a Psalm, which is a profession of Christ, and a Picture of one that is made after Christ. You may see in that, how Christ suffered for us, and how we ought to be whatever our afflictions or sufferings be for his name sake. Now saith David, as one that is drawn after Christ, My reins instructed me in the night season. The Reins are the seat of the affections and desires. They instructed him: that is, they persuaded him, and they began to work him into a better opinion of the ways of God, than before he had. Then I could say, saith he, The Lord is my portion, and my Lot is fallen in a good ground, and now God and troubles, God and afflictions are exceeding desirable together, let the afflictions be never so hard. In Rom. 4.20. it's said that Abraham did believe, and gave Glory to God. What is it to give Glory to God? It is to give a praise and commendation of his works unto him, which is to set out the Attributes lively which he hath put forth in any thing towards us. But saith he, he gave Glory unto God, that is, he commended God, and spoke well of him, and surely (he said within himself) he would never have spoken that I should have had a Child, and not have done it, and he would not have made me believe that all the Generations of the world should be blessed in him that should come from me, unless something above nature should be done for the bringing forth of him. He had a good opinion of God. Mark it. Though there hath been no parley, no agreement, nor match made between parties, yet we discern love between them upon their commending one another. So when the Soul gins to commend God, and cannot tell how to think so and so of God as Unbelief suggests, than he gins to love, and that indeed is a beginning of Faith. The Papists tell us that Faith is unformed, and as a body without a soul until there be love. That is an error. For the formal act of Faith is in the understanding to assent, which is not comptiable unto the will and affections. But in this sense much might be said concerning love, Though it gives not a Philosophical, yet it gives a divine being unto Faith: that is, it puts an excellency upon it. Whatever comes from Love unto God is thereby (you know) made more acceptable unto God. And this love or desire of God is necessary both to make a man's understanding captivated unto the mind of God, & to make the things revealed to become easy unto him. We easily believe that shall be which we would have be, and that man that gets our love, gets our trust. That therefore is the first thing which Faith doth in the will, it begets a pious affection and liking of the goodness in God and the goodness that is in the things which are promised by him unto us. It's not (saith the Soul) I perceive now such a hardness, and such an ill condition to be married to Jesus Christ, as I thought of before: It's not a way that brings with it so many inconveniencies as my heart supgested to me. But Secondly: As Faith is in the Will, it doth approve and allow of that aslent and credit which the understanding hath given unto the truth of the promises. I say it doth approve and allow of that assent which the understanding hath given unto the promises. The understanding saith, I do verily that these things are true, you do well saith the Will, hold you there, hold fast that word, that is a word worthy of all acceptation, receive that rather than any thing. As a Steward lets a Lease unto a Tenant, and afterwards brings it to the Grand-Lord, and he takes cognizance of it, and giveth consent to it: So the understanding brings the promise to the Soul, and saith, I have believed these things to be true, and that they shall be accomplished; They are above Sense and Reason, But I cannot but think bu● they shall be; They are better than all things else: Now doth the Will give up itself fully unto the liking and ratifying of this act. You have it I conceive fully proved in Phillip. 3.3. We are the Circumcision which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence in the flesh. We rejoice faith he, and have no confidence in the flesh, the Apostle is there proving that a man cannot be saved by the works of the Law, but only by being found in Christ, Concerning this (saith he) we do rejoice. As if he should have said, we are glad with all our hearts that we shall not go to Heaven by doing, but by believing, and not upon out own Legs, but in the Arms of Christ. It doth us good to the heart that there is no duty nor service that shall be accepted, but only the Lord Jesus Christ. It is not our salvation alone which makes our hearts cheerful, but it is this, that it is given by such a means and hand as Jesus Christ is. We rejoice in Christ Jesus, and have no confidence in the flesh. As by approving sin a man doth make sin his own, and contracts the guilt of it which was done by another: So by the Wills approving of the assent which the Understanding hath given unto the truths of the Gospel, the Will becomes a partaker together with it. Or thus: As a man that doth approve evil, will soon be full of all unrighteousness, So the will approving what the understanding beleeus concerning the truth of the promises will bring the Soul to be filled with the blessings of it. Thirdly: Faith doth make the Will to give up itself unto Jesus Christ. And therefore Faith is called a coming unto him: And in 2 Cor. 8.5. They gave themselves unto God, and then unto us. You shall understand the meaning of it, if we first consider the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [they gave] He that gives a thing altars the property of it, he makes him to be the Lord and master of it, to whom he gives it. This is yours do with it what you please, I call it my own no more. So now they gave themselves unto Jesus Christ, and resigned themselves unto him, and would no more meddle as before they had done in working out meritoriously their own salvation. I am not my own saith the Soul, I am thine, Lord I have no more to do with myself, to save myself, than I have to do with that which is another man's to use at my pleasure: I have given myself to thee. And as you may discern the meaning of it by the word [Give] So you may by that which the Apostle joins to it: They gave themselves first to God and then to us. How did they give themselves to the Apostles? They did give themselves to them as their Teachers as those by whom God would reveal the things of him, and the way of practising of the Will of Jesus Christ. Upon this account you shall find that faith is compared to Marriage, where parties give over the right of themselves unto another. Only let me tell you this by the way: That there is an implicit giving. As a man is said to give himself to sleep, and to idleness who doth indulge his own ease, and lays himself softly: That is an implicit giving. There is an explicit giving, and that is by way of express resignation: As a man that comes and delivers a possession of goods, or a commodity which is bought into the hands of another: Here, take what is thy own. Now in all Faith there is an implicit giving, but not an explicit. I say there is an implicit giving: there is an indulgence of itself, and liking what may make itself vile, and what may draw it unto Jesus Christ, though it cannot say (as it is true to say) before all things I had rather, or do desire to favour, and will no more seek after the love of any other creature. The explicit resignation is that which the Saints do come unto: But a man may have faith though he cannot say so of himself. This explicit Resignation and giving a man's self is necessary (but not as this implicit giving a man's self is) unto salvation. Fourthly: Faith as it is in the Will doth make a man to rest and stay himself upon Jesus Christ, and to look to no other means besides him for salvation. To rest upon him. This you have the Scripture oft times speaking. Esay 50.10. Let him trust in the Lord, and stay upon his God. Sometimes therefore it's called in the Scripture (as in Psal. 37.1.) a not fretting, but being quiet. This resting brings in abundance from Jesus Christ. I say it brings in: For if a touch of him be followed with virtue to heal: If one touch upon dead bones will make life come into the spirit, then what will the continued acts of Faith do? This is that indeed which the Scripture calls a life. In Gal. 2.20. Because, though there be many intermissions and interruptions, that a man doth so rest as that he is beaten off, yet still he comes unto Jesus Christ again. That is his general course, and that wherein alone he takes conentment. In this case the Soul saith to Jesus Christ in its carriage, I say in its carriage, just as a man useth to say to one he depends upon, I will look no where else, If you disappoint me, look to it, I have no other friends to supply me, I have none to go unto for relief but you: So faith the Soul. And if it find its self at any time carried to other things, and to rest in them, than it is displeased with itself, and troubled at itself, and never hath quiet until it makes that void and nothing, which it hath done before. Then Fifthly: As Faith is in the Will, it takes in what is in Christ, it applies it to its self, according as its need and necessities are. I say, it takes in what is in Christ. All the rest of the acts of faith were but (as it were) carrying the soul to him; This now doth make it enriched by him. As the Cloth lying in the Fat doth receive the colour and die: Or as a man lying in sin is thereby hardened and habituated to do evil: So the Soul by its rest and continuance in Jesus Christ comes to be made partaker of all that is in Jesus Christ. It makes use of him to pardon and to sanctification. When as it is afraid of wrath, Joh. 15.1. it looks up to him: When it's besieged with lusts it sends for help to him. Without me (saith Christ) you can do nothing. That is, Not only without their being in him, but without their making use of him. Therefore in John 3.21. it's said that he that comes to Christ, hath all his works wrought in God. Wrought in God; How is that? As he goes to God for direction, so he goes to God for strength through Jesus Christ. Let me add but this Caution. That though these five several acts be done by Faith as it is in the Will, yet you are not to think that they are done in that order that I have propounded them, or that they must be done to so high and notable pitch and degree before a man can receive, But there is something of all these wherever faith is; and some thing done of all these, though it be very weak: There is some love, though it be but a preferring of him to others: And some approving, and yielding of its self unto Jesus Christ, and some resting on him. I shall only say this one word of Application at this time, and that is this. USE If Faith be a Receiving (as you have heard) Then the sin of Unbelief is exceeding great and very provoking. As our misery is great that we have not only no active power to do good, but we want a passive power to receive good. We are no apt nor fit to any good work than the stone is fit for a building which can be laid in no place till the hand of the Workman comes upon it and squares it. So the sin of Unbelief is great in this, that it is a denying to receive, or an hardening of the Soul, and making it uncapable as much as in it lies of the things of Jesus Christ. What an abominable proud thing is it for a Beggar that he will not take an alms for himself that hath nothing to live upon, that he will not receive a favour? Yet such is the sin of Unbelief, for Faith is a Receiving. Thou dost as much as say in thy own self, Thy acts of unbelief, have this voice, Lord I will have none of that which thou offerest; Keep it to thyself; I had rather be without salvation than have it upon such terms, by way of an alms or receiving; I will work for it, and purchase it, and buy it, and not take it as a mere gift. What Prince is able to endure that the condemned person should reject his pardon, and not take it: that he should accept the halter and the block, rather than the Grace and favour tendered to him. We think it modesty and humility not to receive the things of the Gospel that are so glorious: No: But because that faith is a receiving, thou dost throw all these things like dust into the wind, and water upon a stone,: Thou wilt not afford God so much as a Vessel to take in what falls from Heaven into the Souls of men. It is not thy modesty, but thy pride. If thou hast never so much, Canst thou not receive a kindness? If thou be never so well, yet canst thou not be better? Hast thou so great an abundance, that nothing can be added to thee? Say all this if thou darest, and own it before the Lord: Thou must say it, if thou takest the part of unbelief, because faith is a receiving, and unbelief is a rejecting. CHAP. XII. Object. Faith being a Quality, and so an Accident, can be but in one Subject, and therefore not both in the Understanding and the Will. Answ. 1. Faith is one by Aggregation. 2. That habit which is in one Faculty formally may be in divers by diffusion. Application. By this try whether you have true Faith or no. An Objection Answered. OBJECT. BUt it may be objected; That Faith cannot be both in the Understanding and in the Will, because Faith is a Grace or Quality, and therefore an Accident, and an Accident is proper but unto one Subject: As sight is only in the Eye; and hearing in the Ear: So Faith is only either in the Understanding, or in the Will; but not in both. Answ. For Answer to this in brief. 1. The Habit or Grace of Faith (in the first place) is one; Not simply and absolutely but by Aggregation and Composition of many habits: As two may be in one act, So two habits doth make one Virtue or Grace. Many qualities may subordinately concur to the making up of one habit or virtue. It's opened thus. Beauty in the Body is a Quality, but yet it is composed partly of the proportion of parts, and partly of the healthiness and soundness of parts. So, Liberality is a virtue; but it is composed of a good disposition in the Will, and also of a moderation in desire after earthly things. So, Prudence is partly in the Understanding, and partly in the Will ordering a man's conversation. We find it by experience, that when we do believe we do both put forth knowledge, and also good affection or an Act of the Will towards Jesus Christ. There is a meditation of the Promises, and there is also a resignation of a man's self up to him that hath promised; This we find by experience when we do believe. And we find by the same experience that when we would believe we are hindered by the darkness of our minds; and when our Understandings are cleared yet we are hindered by the awkwardness and indisposition of our wills. Let us love one never so much we cannot trust him except he promise; and not then neither except we have an affection to him as to one that is faithful and true. 2. One habit is in one faculty formally but may be in divers by way of diffusion and disposition. The meaning of it is this. There is a communication or intercourse between the Understanding and the Will. One works into and upon the other 〈◊〉 the work of one is required to the work of the other. As for example. Freedom or liberty is formally in the Will, but it is radically or rooted in the Understanding; for the Will were not free to choose if it had not a light showing it the difference of things, what is good and what evil, what does come near to, and will not bring it the end that it aims at. Suppose you therefore (for I will not stand disputing) that Faith be seated only in the Will; yet it works into the understanding all the acts that I have spoken of, and is not without them. And so on the contrary; so that whether you read or hear faith to be in the Understanding or Will; make no great difference in that, for both shall be satisfied, and there is something to be done by both that you may be made partakers of Jesus Christ. So I have done with the Doctrinal part of that. USE For the Use and Application of it. If Faith be a Receiving, then by this you may try whether you have faith or not. If you look into Scripture you shall find that the Children of God are distinguished from those that are not born of God by this, that the one receives and the other receives not the things of God. In the verse before my text it's said that Christ came to his own and his own received him not. Not to receive him and to be in darkness is all one (as you may see by comparing the verse together) He came to his own and they received him not, but they that did receive him they became the sons of God. By his own is meant the Jews whom God had chosen for his peculiar people and owned before the World; (All are Gods own by Creation, the fullness of the Earth is his; but these were Gods by a special relation and obligation.) And they had received from him Laws and Statutes; and they had professed peculiar subjection and obedience to him, so that they could say, We are thine, Lord save us; yet they who were so different from the World are distinguished from those that are taken out of the World and are the sons of God by Regeneration, thus, They Received not. So you have the Apostle using the self same discrimination in 1 Cor. 2.14. where he tells you that the natural man does not receive the things of God neither can he, because they are spiritually discerned: But we have the mind of Christ (says he) So that I say, Receiving does distinguish the Faith that is unfeigned from that that is temporary and historical. And as the Children of God are distinguished by receiving, so whatsoever a man gets if not by Faith it's ill come by; Yea he doth become guilty like goods gotten into a man's possession illegally. Gal. 3.7. Received you the Spirit by the works of the Law, or by the hearing of Faith? putting them in mind that if that Spirit (they thought they were of) came to them by the hearing of the Law, it were not the Spirit of the living God by which they could be saved. Therefore try yourselves by this. Thou sayest thou hast Faith, Is thy faith a receiving Quality? Something that does enable thee to gape and gasp? Does it open thy Soul (too) in reaching after the things of Christ? In plain terms, Is thy Understanding greedy of knowing? Art thou willing to give up thy reason to the testimony that God gives of his Son? Art thou loath to let the thoughts of Christ pass from thee? Is thy Will inclining and tending to them? Now for the making out of this, (and I beseech you mark it) of some the Scripture says barely thus much, That they received not Christ, They are shut up under that (As in John 1.11. the verse before my text) He came to his own, and they received him not. And, The natural man receives not the things of God. 1 Cor. 2.14. Some believe not, and receive not but they are very near it. The fruit is near their mouths, the word (as I may use it) is not far from them. Plainly thus: There are some that are negative not privative Unbelievers: That is, they are not Unbelievers by way of opposition, but by way of omission. They have not denied and said they will not go out to Jesus Christ, but, they are about the matter, and about the matter, till the things of their peace be hidden from their Eyes. Some Persons are neither free, nor are they promised in marriage, but are in treaty so as they cannot admit of another to come to them: So there are some that hold Jesus Christ in hand, cannot endure to think that Jesus Christ should leave them, and yet they come not actually off to the closing with him and receiving him in to their hearts. As there is a negative holiness, the man can say I am not as this man: So there is a negative unbelief, when as it may be said of men they do not lay hold or receive, but it cannot be said of them that they do reject or refuse. Sometimes this doth arise from unsensibleness of the want of Jesus Christ: Because we are not sensible of our need of Jesus Christ. And that (I take it) was the case of the hearers who are compared to the high way upon whom the seed fell to whom the word of God came and they minded it not; they gave it the hearing but they forgot it presently. And sometimes it comes from being taken up with lawful things as they in Matth. 22. would first of all go and do the works they had before them, and they would then come to the Feast. They did not say they would not come, but they could not come then. Or, ' specially it comes from an unactiveness and slothfulness and listlessness of heart. There is a kind of Condition of Soul that a man is like the Sea in a calm, that you know not which way it goes; A stillness there is or scarce any motion to that which is good. Think on it. Be it from what cause it will though it arise not from any dislike or opposition to the things of Jesus Christ, yet it is a dangerous Condition. A still liveless spirit is as well a spirit in a dangerous condition as that which is hurried and carried violently with strong temptations to sin. In Matth. 21.30.31. One says he will go into the Vineyard; he granted it to be his duty, but he went not. The Lord gives us thereby to understand that there are some who perish through not doing that which they have a purpose to do, and that which they are convinced is best to be done by them. He that said he would go, and did not; You are not to conceive him to be one that played the Hypocrite, in promising to go and yet did not intent it; but in this, that he did not fulfil that which had gone out of his mouth. There is hypocrisy when a man is convinced, and does profess to do the good he does not, Upon that account therefore you see there is a reason you should examine yourselves. But besides; The Scripture does speak of some that contradict the Gospel and word of Faith. In Act. 13.45. the Apostle exhorts them to receive with meekness the word engrafted that should save their Souls. That does imply that there is an aptness in men to be provoked at hearing the Gospel. How many are there are wise to evade and exclude themselves from the compass of the promises? that if any thing come near them to comfort them, by & by some objection or other is made, that so they may be still in their doubts and still in their fears? In Act. 13.46. It is said they put away from them the Word of eternal life; even as a sick man puts away the meat and says he is not able to endure it; So they say, this is not for such as they are, it is too holy for such dogs. And as it was with Ammon when he had defiled his sister Thamar, he thrust her out of doors and bolted the door against her. So do men do with the things of Christ: put them from them and bolt and bar their hearts against them with a resolution never to believe this while the World stands. God opened the heart of Lydia, Acts 16.14. she would not open it, but he broke it open by his Spirit. Yea lastly (my Beloved) There are that do trample under foot the things of Jesus Christ, and instead of receiving of them, count them vile and not worthy estimation. Heb. 10.29. which by many is understood concerning the indisposition of heart that oft times does befall one that is saved afterward. Now then; seeing there are some that do not receive; and some that do contradict and will not receive but slight the things of Jesus Christ; then try whether you have Faith or not, by your receiving. OBJECT. But you have ranked me in my place; You have set me in the place of those that have not Faith; for I put away mercy from me. Answ. To that I answer. A Godly man does oft times say nay to God when he woos him to be saved, and yet afterwards takes it: Puts away the mercy which he is glad on with all his Soul even as a hungry man is of that food which when he was full he laid by and would not meddle with. When a godly man comes to see what he hath done in refusing and rejecting and disputing against the Grace of God, than his heart breaks, and then he does close with that which he hath rejected. A Godly man doth eat up that which he hath formerly refused. Thou shalt not wash my feet says Peter to Christ: As if he should have said, It is not fit that the Lord of Heaven and Earth should do any such thing for so poor and vile a Creature as I am: But when Christ tells him, Peter, It is not the sign but the thing signified that I speak to, and if I wash thee not thou hast no part in me; then he cries, Not only my Feet but my hands etc. He is now content that Christ should do that in a great degree which before he could not abide to hear of in the least degree. CHAP. XIII. The temper of a man that hath Faith (as considered under the notion of Receiving) doth discover itself in these particulars. 1. He is daily purging out corruptions, that there may be room to receive Jesus Christ. Particularly. 1. Confidence in the Flesh. 2. Living by sense. II. He is much in prayer. III. He is not satisfied till he obtain all which the Promise is engaged for. FOUR He lays hold on every intimation that may give hope, and thereby is raised to great expectation. THerefore, to discover to you a little whether you have Faith or no; I shall in a few particulars set forth to you the temper of a man that hath Faith; and I shall keep to this notion of it, as it is a Receiving. First of all; He that hath this Faith is daily purging and emptying of himself of every corruption of flesh and spirit that there may be room to entertain and receive Jesus Christ. The ground of it is this. Naturally we are full of all unrighteousness; (as a Vessel is full of water that can hold no more) there is no place for Grace. So far as corruption is in us so far it naturally works to take off the heart from seeking after Christ; Even as a Disease takes off the Stomach from meat that is wholesome: That therefore Jesus Christ may be received it is necessary that the heart be daily emptied that there may be room made for him. But besides that, Faith doth breed a hope and expectation in the Soul of great things; and therefore Faith sets the Soul on purging that so it may be capacious of those things. Faith is called a Holy Faith. And we are said to be sanctified through Faith. In Acts 26.8. As the things that were sanctified were separated from common use to a holy one: So now the Soul that before was common; Common for the thoughts of the World, and for the lusts of the flesh, Now is dedicated (if I may so express it) to God. It is like a room that is locked up and kept only to lay the things of Jesus Christ in. Grace does come into us, not as into a Subject for that is free and fit the receiving of it; but it comes into us as life comes into a dead body; Or as light comes into the dark Air. There must be first of all a putting out of the strong man and of sin, before there can be a putting in of Jesus Christ. It's one thing to purge sin out of us and to mortify it because it does keep good things from us; and another thing to purge it out that we may receive Christ in the room of it. A Hypocrite may purge out sin because it keeps out good from him; but not to this end, that he may receive Jesus Christ; for naturally he hath no knowledge of him, 1 Cor. 2.14. The natural man perceives not the things of God, neither does he ' count them so good; for they are not so suitable to him as the ways of sin. As a man to be eased of a bad and toublesom neighbour, will turn him out of doors and let the house stand empty: So, (rather than perish) an unregenerate man will turn sin out of doors, but he will not let Christ dwell there, for he will trouble more a great deal. A Believer mortifies corruption that there may be a place, and room for Jesus Christ and all that he brings with him. Therefore, as both the Understanding and the Will (as you hear) are active in believing: So, a Believer purges both; the prejudices and false reasonings that are in his mind, and the distaste and carnalness of affection that is in his Will. An unregenerate man he hath a combat within him but the combat is not between Grace & Sin, but it is one faculty combating against another. The whole Soul does not strive against sin; but the Understanding would hate, but the Will (for reasons) will not let him hate. So in like manner in mortification; An unregenerate man does not purge all the parts and faculties of his Soul, but some: and therefore his affections are bad though he have light: and if his affections be hot, yet he hath not light in his Understanding. Therefore, Do you endeavour to cleanse yourselves from all corruptions? Does the hope you have of receiving Christ purify your hearts, or put you upon the endeavour of purging your hearts daily? There are two particular sins upon which the Grace of Faith (as it is receiving) does work to the ejecting of them: and the one is, Confidence in the Flesh: and the other is Living by sense. 1. Confidence in the flesh or in any thing a man can do: Therefore sometimes the Saints of God are afraid to lok back upon the actions that hath been brought forth by them in any beautiful manner lest their hearts should be ensnared by them and they are abhorring themselves even when their ways are pure, he abhors himself as to justification when he does the best duties in the best manner he can. We have no Confidence in the flesh; that is, we would have none, we cannot endure that. Other sins we fain would have mortified, but this above all other. 2. And again, They live not by sense. 1 Cor. 5.7. We walk (says the Apostle) by Faith, and not by fence. And we look not upon the things that are seen, but the things that are not seen, etc. 2 Cor. 4. and the last. Of Abraham it's said, Rom. 4.19. That he believed, and did not so much as consider the barrenness of Sarahs' Womb, etc. The reason is this (my Beloved) Because there is nothing can judge worse of the things of God than fence; and nothing hinders more. When a man looks a little upon fence and reason, he is like a man that hath been in a dark room, that when he comes out, the light of noon day is a trouble to him, and he can not discern the things that are before him. Secondly: He that hath this Receiving Faith, he is a man that is much in prayer: Prayer demands and sues for what the Promise obliges and makes due to a man● In Psal. 109.4. David says thus; I Pray, or, I give myself unto Prayer. As we use to say, a man is of this or that Trade which he follows for the most part; and other things are but by the by which he does: So David was so much in Prayer, that he says he was Prayer. And so Paul, Acts, 9 as soon as ever he began to believe, he began to pray. And as a Believer does pray, so he prays upon the same terms of Grace that he is a Receiver; that is thus; He is a Receiver for another, he receives nothing as his own primarily, and originally, but as it is a gift and trust put into his hands by Jesus Christ to use for the services to which he hath appointed him. He goes therefore to God, not as one that is the Principal, but as one that is a Receiver for another: He goes with a Spirit that speaks after this manner to the Lord; It is not for myself alone, I am but the Messenger of Jesus Christ, he sent me; Jesus Christ hath undertaken for me, and will see it made good to me, and I shall have it. Thirdly: He that hath this Faith as it is a Receiving, is unsatisfied with whatever he gets at any one time till he hath come to get all which the Promise is engaged for and to him: And the reason of it is this: Therefore he is unsatisfied, because he hath much to receive, and that which he hath received does but enlarge his capacity for more, and encourages him that he shall have it, as it is due: Even as meat gets a stomach to meat, so receiving gets an appetite to receiving. As presumptuous persons will find something or other to encourage themselves by; so, Faith (upon one respect or other) will ever be looking for, and after something from Jesus Christ; upon one account or other it will be still demanding. Art thou therefore applying to thyself the things that are promised? Art thou challenging from God more than thou hast? urging him upon his Word that thou hast not so much as thou dost hope in him for? Is what thou hast received as a taste that makes thy affections run out after more? Then know, that thy Faith is indeed a receiving Faith, a Faith of the Son of God. Fourthly: This Faith as it is Receiving, will take hold of every insinuation and intimation, lay up every word that does give hope; and works up itself by small grounds (as one would think) to great expectations from Jesus Christ. As a man that is trading takes notice of every thing that is said or spoken hopefully of getting more than he hath. As there are some spirits that are ever growing upon one; give them once, and they will come again. Or, as some Children, that when they have received something from their Parents, they have their Eyes continually upon them looking for more. Such is the frame of the Spirit of one that believes, as it is a receiving; Faith makes a man to do so. And therefore you shall find by experience, that words spoken by the by, often times in a Sermon, yet are the great encouragements, and hearteners, and supporters of the hearts of Godly People. Faith is of that having, craving, growing nature, that if it can but get a word, it will make a great matter of it, sin makes us greedy of occasions to it; As a word or a syllable hath great provocation in it unto sin, so hath a word that is spoken but by the by, a great efficacy upon the hearts of them that believe: Thou complainest thou hast not what thou didst look for, because thou dost complain it is a sign of thy Faith. Thou wouldst have that which thou hast not; and Faith is a receiving. Then seeing both Understanding and Will, stretch forth their hands to receive the things of Jesus Christ; Believers they have a rich, and plentiful Condition. Their hands it's true are full of work they have much to do; but they have much to get in too. What they have a mind to, they shall have; and what they know or is revealed to be in the hand of God to do, shall be done for them. Their Understandings and Wills (let them be extended and enlarged) they shall both of them be filled full. Psal. 145.19. He will fulfil the desires of them that trust in him. CHAP. XIIII. Further Application of the Point. This shows a necessity of Faith. An Objection from 2 Tim. 2.13. Answered. An Objection from the difficulty of Believing answered. Encourage yourselves to Believe. And to that end. 1. Consider the many and glorious things that are to be Received. 2. Be convinced that you cannot live without these things which Faith helps to. 3. Consider these things are to be bad only by Believing. 4. Lay the command of God upon your Souls. Several Objections answered. USE NOw I go to another Use. If Faith be a Receiving, then if you would have Christ or any thing of his, you must believe, If you would have Christ or any thing of his, I say, you must believe. The Use lies upon this, that Faith is not only a Receiver, but the only Receiver which God hath appointed and substituted. There are other Graces which God gives besides Faith, but he gives this virtue (to none) of laying hold and Receiving, but only unto Faith. Love that doth join the Soul to Christ and unites it, but Faith receives and takes of the fullness that is in Jesus Christ. In Jam. 1.7. saith James, Let not such a man think (that is, such a one who asks not in faith, but wavers) that he shall receive any thing at the hand of the Lord. This wavering the Apostle doth oppose unto Faith. And yet he that hath this true Faith may have this wavering in some particular acts, though not in the frame of his spirit. As in Matth. 14.31. Christ speaks unto Peter, and tells him he was one of little Faith, and asks him why he doubted? And the word that he doth use there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifies a being between two opinions, a halting as it were, or an uncertainty of mind not knowing what to do, whether to receive Christ, or not to receive him, or whether not to receive Christ, or to receive him. In particular acts there may be (I say) wavering in a man that hath true Faith: But while he is so, let him not think that he shall receive any thing at the hands of God. We are wont to set other things besides Faith to be our Receiver. As the Papists, so do we put good works unto the work of Faith: They think, by good words we do apply Jesus Christ and his benefits. Mark it. Though there be much due unto thee from the Promise, though thou hast God engaged to thee deeply, yet will not God give thee any thing by the hand of any other Grace but only Faith. God will pay what he owes, but he will pay it through believing. Therefore the Text runs expressly, He that believes not shall be damned, Mark 16.16. that is all he must look for at the hand of God. He could not do any great work (saith the Text) among them, because of their unbelief, Math. 13.58. No great works. The meaning of the place is this, that God doth do unto men according to their Faith. According to thy Faith, be it unto thee, Math. 9.29. As men's Faith is, so shall their receiving be. If their Faith be mingled with unbelief, their receipt shall be but small. Where there is a total unbelief, their receipt shall be nothing from God. OBJECT. But you will say unto me, as it is said in 2 Tim. 2.13. If we believe not, yet he remains faithful, and he cannot deny himself. Answ. To that I answer, If we believe not, that is, if we believe not some particular Promise, and at some particular time, God will abide faithful: for if you observe the place, it speaks concerning suffering times, and this Promise, viz That if we suffer with him, we shall also reign with him. A man may come to the stake, and to his Grave, and yet notwithstanding want a persuasion of this. A man may die by his act of affiance, and yet have no persuasion of what assistance he shall have in his sufferings: But if a man believe not, that is, not at all, than nothing is due unto him. Mark the Text again. God saith he is faithful. Therefore his faithfulness supposeth his Promise. And his Promise supposeth our Faith: for he is engaged to none but to them that believe. Therefore though God abides faithful, yet the meaning is, though we question this and that at this and that time, yet if our hearts remain faithful to God and his name, we shall receive the things that are promised. Therefore let me speak unto you, and unto you especially that can settle upon any work, but the work of believing, that are easily persuaded that the Promises belong not to you, nor the mercies which are saving, with a small hint and insinuation you are discouraged and disheartened: Let me speak unto you that are ready to deprive yourselves of every sweet morsel which the hand of the Lord reaches out to you, who say within yourselves, when I am thus, and can do thus, than I will believe and go unto Jesus Christ. You must come unto this (if you will have any thing from the hand of Jesus Christ) to believe. You must lay down your reason and your sense, and you must put yourselves to this question. Ask thy own heart whether thou wouldst have Jesus Christ or not? If it would have him and the things that are his, then tell it, that it must believe, for there is no way to receive, but by believing. Therefore let me give this counsel to thee, Spend that time in drawing and urging thy Soul to go to Jesus Christ, which thou dost in disputing thy right and title, and in answering objections and doubts. In stead of making out a reflect act of Faith or assurance, go directly unto the Lord Jesus Christ. And mark the reason of it. Faith it gives a title and the possession of the inheritance. It's a receiving. Now mark. Be sure that thou hast a right: If thou hast a Faith that is always having and craving and longing and hankering after the things of Jesus Christ, it is right. And again, Though that every Commandment of God be to be obeyed, and none ought to be more careful of holiness than he that is justified by the righteousness of another and by the Faith of Jesus, I say none ought to be more careful of a holy life than a Believer, yet spend thy time (mark what I say) and thy spirits first in receiving and getting Jesus Christ. Go not this way to work, when thou findest thyself to be so and so, than thou wilt believe; because thou art holy, therefore thou goest to Jesus Christ, But go to Jesus Christ that thou mayest receive holiness from him, for Faith is a receiving. As eating a man's meat, takes up a great deal of time, yet there is no time lost, because it fits a man for his work afterwards. So the fit thou wilt be to all the works of sanctification, the more time thou spendest in receiving and eating of the things of Jesus Christ. It is wisdom first for a man to get in a fullness, & afterwards to live answerable unto it. Why dost thou think of thy sanctification when thou hast not received him that must make thee holy? Assure thyself, it cannot be but all the things thou goest about will grow dead because thou hast not wherewith to maintain them. Al thy motions are but like a Wheel, which is hurried by a violent motion, but having no spring in its self, in a little while it will grow dead. And assure thyself that thou shalt not lay a ground of Faith by do. Do may lay a ground of assurance, but not a ground of receiving, or going unto Jesus Christ. It is true, Many things are to be done, as well as believing when a man would receive. A man must ask, that he may receive, John 16.24. And a man must be mortified that he may receive. Ye ask and receive not, because you ask to spend upon your lusts, Jam. 4.3. And a man must be humble, Jam. 4.6. God giveth Grace to the humble. And the Ordinances must be attended, even every of them, for it oft times falls out, that that Ordinance which is neglected, is that by which God will convey himself. But the Ordinances are but the Vessels in the hand of Faith, they are but Buckets which Faith doth let down, or but Breasts which Faith doth suck. The Receiving, is still by Faith. Heb. 4.2. And therefore the word profited not, because it was not mixed with Faith, And the Text saith, If they prayed and beleev●d, they should then receive. It's true, there are a great many Graces that must be in the man that receives any thing from God's hands, but they are all but the attendants of Faith: They are necessary unto Faith, Not for reception, but by way of presence: As the Eye alone sees, though it cannot see unless it be joined to the other members of the body. So Faith receives, though it never receives, but when it is joined with other Graces. Whatever Graces are required unto Faith▪ Faith will help us unto. To pray acceptably. If we are to pray with humility and submission, Faith will help us to it. When once Faith is infused it doth dispose and enable the heart to every thing that God requires. Besides you know how a man that is touched with covetousness and the love of the world will bow down himself and deny himself much, and become base that he may heap up riches together. So will a man when he hath once gotten Faith. He will pray earnestly, and go from ordinance to ordinance, and submit to any condition that the ordinances of Jesus Christ require at his hands that he may serve God and be saved. And therefore again and again I say, If you will receive any thing you must believe, else there is no way for it. If you will stand reasoning and disputing and debating, and if you will have things clear to you that you are a child of God, before you believe, you will have the matter put to such an issue as God brings a man never into. God never gives his love to a man, but by believing, because believing is a receiving. OBJECT. You will say unto me, This is hard quarter, and hard terms, that we can have nothing but only upon trust and upon believing. To this I answer the commandment of faith is nothing so hard as the commandments of sin are. They that sow to the flesh, shall (saith the Apostle) in Gal. 6.8. of the flesh reap Corruption. They shall never have any thing in hand or to receive after this life, but tribulation, sorrow, and anguish. Thy faith assures thee, Or thou mayest be assured that faith will give thee a good title, & something while thou livest, and be sure to give thee honour and glory and immortality hereafter. Thou art saved by faith, saith he, It is the gift of God. This is true indeed, It is a hard matter to believe. But the hardness doth not arise from itself, but from us. As it is hard for a sick man to get down either meat or medicine. But it is not because there is neither a passage open and free, or not because the meat is not good, but because he is sick. So thou shalt find the reason of all this difficulty to be in thy pride: Thou advancest thy reason and sense against the commandment and law of the Gospel. And therefore it is hard unto thee. It is hard, but it is but so in the beginning, Like meat, when it is first eaten, doth bring a kind of duliness, & heaviness but afterwards breeds spirits and strength. It is certain my beloved it is the smallest thing that can be required for the receiving any thing at the hand of God: for you are passive in it, you are made to receive. As a bal that is thrown against the ground is made to rebound upwards. There cannot be less required than faith to the receiving of any thing. For, Take it as it is in the understanding: The receiving a testimony doth not so much require the use of reason, as a good report and esteem of him that speaks. I say, the receiving a testimony is an artificial argument, and requires not so much the knowledge of the things, as of the person speaking. And Take it as it is in the Will: and it is a leaning: and that rather imports weakness, than strength, rather debility, than ability. And lastly, Whereas thou complainest it is hard to believe, yet if faith be a hard thing, yet it is a receiving. Though it be a toil and a difficulty, It is but in taking of things that are precious and good which will enrich thee. What man ever complained of the hardness of telling Gold, and receiving Jewels and things of worth which were given him out of the treasure of him that is rich. Men take great toil, and run great hazards into far countries to receive. Thy receiving is better and more certain. Thou shalt receive strength by the receiving of Christ, to receive more. Faith doth not only give a man the things promised, But as walking makes a man able to walk, so believing makes a man more able to believe. Having once received something from the hand of God, thou hast thereby security given to thee that thou hast nothing behind but what shall be accomplished. As he that hath received but part of a Sum, hath an evidence there by that the rest is due. And therefore I beseech thee, because that faith is a receiving, encourage thyself unto believing: Encourage yourselves unto it. And that you may do so, 1. Lay open and keep before the eye of your Soul the many and glorious things which are to be received. Meditate upon the excellencyes of Christ & the portion that he brings: His portion: Both in regard of relation, ye shall be the sons of God: And his portion in regard of estate or inheritance, for all things are yours. The presence (you know) of an object doth stir up the faculty and the power in it, which lay (as it were) before dead and stirred not. Joshua. 7.21. I saw (said Achan) the Babilonish garment, and I lusted after it, and took it. As Sin prevails by its presence: So the way for Jesus Christ to prevail, is to stand continually before thee. When thou hast therefore looked unto the promises, and looked into the story of what is said concerning Jesus Christ, and what he will do for those that are united to him, Then come and ask thy own foul, whether it will have none of these Then come and tell it that all these are to be had, and it may take of them freely, though it can do nothing for them, nor return suitably to them. The Apostle (to get men unto faith) spreads abroad the Gospel and the things of Jesus Christ. Thou must preach unto thyself the self same doctrine if ever thou wilt believe. Thy sins be before thee, and death is before thee, and hell is before thee: And thou seest by experience that that takes up thy thoughts and thou canst do nothing else but only lament and bemoan thy condition. If thou settest Jesus Christ before thee also, thou wilt be as much taken with him. For certainly there is more Taking in his excellencies, than there is cause of terror in the other. 2. And again, Since faith is a receiving, convince thy soul that it cannot live, nor be, unless it hath these things which faith helps unto. Pardon must be had. Justice will not be satisfied though thou shouldest fulsil all the commandments of God to the utmost, and never breakest them in the least. All that is due for the present, and there still remains an old score for the time past that God will reckon with thee for. Thou art not able to make God amends of thyself. Live of thyself, thou canst not, therefore thou must receive. Acts, 4.12. There is no other name given under heaven whereby a man can be saved, but only the name of Jesus Christ. And if a man (peradventure.) will be loath to take of others as long as he hath wherewith in his own hands, or his friends hands, But when he sees he must either take of alms, or starve; and go on begging, or die, Then he will go. That is thy case. Thou must receive from Jesus Christ, or Starve. And thou canst not receive the things of Jesus Christ but by believing. As a Parent saith to a Child that is peevish, and untoward, and that will not eat his meat; Fast, saith he. So there is nothing to be looked for from Jesus Christ if thou believest not, but fiery Indignation. And if thy heart would go to take contentment in the things in the World, Say to it, Now take Jesus Christ, or nothing. What good will they do thee unless thou takest Jesus Christ? For they will not abide in the latter end, but then thou wilt have sorrow. Thirdly, Consider that nothing is required of you, but merely believing. I reason thus: If Faith receives all, than you must not look to have Grace without Faith: but to have Grace, by Faith. In order of nature, Faith is before them, and your eye must be most upon that, and your care of that. As the Text saith in Math. 6.33. that if a man seeks the Kingdom of God all other things shall be added together with it. So I say, if you look after Faith, your heart will be humble, and stoop to the condition which Faith reveals to you, and you will part from all sins which have so great a place and interest in your affections. And Lastly: Lay the Commandment of God upon thyself. This is the Commandment of God that you believe, 1 John 3.23. This is the charge of God that you take and receive, and drink of the Water of life freely. Be thou what thou wilt be: Thou art under his Commandment. If thou art not, what needest thou fear his threaten? He will do nothing unjustly, He will punish none but his Subjects. If thou art his Subject, than thou art bound to obey. Object. Thou wilt say thou art sinful and vile above measure. Answ. But will thy sinfulness exempt thee from Obedience? This is his Commandment, that you Believe, 1 John 3.23. Therefore come in the authority of the great God, and speak unto thy Conscience, and say, Conscience, I charge thee in the name of the great God, whose wrath thou tremblest at, I charge thee in his name to go to Jesus Christ and believe. What wicked hearts have we, which needs so much persuasion to receive, when we die if we do not receive? How much ado is there with our hearts? How much are men encouraged by their hopes to receive? Saith Christ unto his Disciples and Apostles, Go and stay at Jerusalem, and you shall receive the Gift of the Holy Ghost, Acts 1.4. And yet for them to go to Jerusalem, was to go into the Lion's Mouth, and into the fire as it were, where their greatest Adversaries were: But they will go that they may receive. That was but the Gift of the Holy Ghost: And this is the Grace and fellowship of the Holy Ghost. Know, when thou art once a Believer, thou art put into the Paradise of God, wherein all the Trees of God are full of Fruit, and thou mayst pluck where thou wilt. Faith is a Receiving. Know, that when thou believest, God turns thee lose into his Treasury, and bids thee take where and what thou wilt. Take the Covering or Righteousness of Jesus Christ to cover thee. Take his Spirit for guiding and directing thee. The Lord's Supper runs by way of Commandment, Take, and Eat. As if he should have said, If there be any thing in Jesus Christ better than another: As a man saith at a Feast, If there be any thing you have a mind unto, you have leave to take; forbear it not: So the Lord commands you to take and eat. This is your Condition. A man encourageth himself in the World with this, That though he spends many hours, and much time, yet he shall get that with which he shall do good at last. Many a man is drawn by this, That when he hath gotten this, than he may attend, and do good. Let the same argument persuade you to believe: That if you believe, you shall receive. Object. But you will say unto me, I have believed, and yet not received, but I am barren and empty. Answ. 1. Thou sayest thou hast not received. God saith otherwise: Every one that asks, receives, Matth. 5.42. And Faith will not spare for ask. For in the Scripture, in one place it is said, He that believeth, shall not be confounded, 1 Pet. 2.6. And in another place it is said, He that calls on the Name of the Lord, shall not be confounded, Rom. 10.13. Because Faith will be crying and ask. As soon as it is in the heart, it will cry as a new born Babe, in 1 Pet. 2.2. Every one that asks, receives, saith God; and thou wilt be judged by thy own heart and mouth. As he said to his Disciples; You have been with me so long, and have you wanted any thing? No, say they. So let me ask thee this question; When didst thou ever believe, and hadst not hope in him? When didst thou ever trust in him for any thing, and that he did not make it good? Did he ever disappoint thee? But Secondly, There are divers ways of Receiving. A man may receive an Estate by receiving Security of that Estate, when he hath good Bond, and Persons bound unto him for it. Hath not God given thee his Son? And hath not God spoken unto thee through a promise, and past his word that thy Heart hath been enlightened, inlivened, and cheered in the Meditations of it? A man may receive you know by way of equivalency. As for example. If a man doth not receive so much in species, in money, yet he may in worth, in Jewels or other things that will amount there unto. Do but look over all thy small Sums, all the many mercies which thou hast received, And see if they amount not to what thou hopedst for? It may be thou hast asked comfort, and God hath given thee Grace. This was but a bill of exchange. Thou hast asked that God will fill thee with joy, and God fills thee with humbleness. Here is but an Exchange. Thou hast received all this while. It may be thou wouldst fain have Gloried in him, and it may be God gloried concerning thee. As God said concerning Job. There is not such a man in the whole Earth. God may say of such a one, though he hath nothing but Tears to Eat, and nothing but Bitterness and Anguish and Sorrows, Yet he loves my ways. Here is a receiving. Know that Faith is such a receiving, as a man that receives an infection, which he doth not feel for the present, but it may be he feels afterwards. And the Reason is this. Because that Faith principally receives as it is an act of the will. And if it did receive principally as it is an act of the understanding, than a man could not have any thing, but he should know it, or be near the knowledge of it. But since that receiving is by the will, he must have the spirit of God to make known to him the things that are freely given him of God. As the Apostle speaks in, 1 Cor. 2.12. Now having answered this, I beseech you, Lay both hands (understanding and will) upon the Lord Jesus Christ. Gather in with both faculties. Rest not till your understanding be filled, and your will be satisfied. What ever it is which you want, Christ hath. What ever you would have from him, you must either have from him upon price or merit, And you have none: Or you must have it upon gift. Either you must receive it as an alms, or as a debt. A debt it is not to you, but only as you believe. When you do receive it as an alms by Faith, it is sweetest, and you shall receive most. The case stands thus. Either you must yield to God, or God to you. It is fit you should yield to him. Why should not the Cistern receive from the Fountain? The Creature from the Creator? It cannot stand with his honour to yield to you, that is, upon any other terms to give you any thing, but barely as an alms. If you will not part with your honour, (as you must, if you do believe) know, God will not part with his honour, as he must, if he gives any other way then by believing, for Faith is a receiving. And it is fit he should uphold his glory as the Fountain of all that good which the Creature hopes for, CHAP. XV. Receiving denotes Passiveness. This proved as to believing. I. In that Faith is not of or from ourselves. II. In the very act of Faith, whereunto we are enabled by God, we act as little as possibly can be. This appears if you consider. 1. The opposition which is in us to believing. 2. The Nature of Faith itself. And that as it is an act either of. 1. The understanding. Or, 2. The Will. 3. Who are believers. 4. Even the Saints are sensible of a power making them to believe. I Have already as you may remember spoken of Faith, as Receiving doth import and imply a getting an actual possession of that which God promised and gave unto us in the purpose of his Grace through Jesus Christ. Election gives all. The promises declare what is given, and engage God to make it good: And Faith receives all. In Election God resolves what to do for us: The promise gives it under his hand: And Faith puts it into our hands. Of this I say I have largely spoken, and shall repeat nothing, but go on to what remains. As Receiving implies and imports a getting into possession what was out of possession before. So it denotes passiveness rather than action: That is, A powerful virtue in him that gives, rather than any such thing in the receiver. Such a passiveness Receiving hath in our ordinary speech. As when we say an Army received the charge. We mean they stood out and bore the force and strength of their adversary, they did defend themselves. So in the Scripture, James, 1.7. Let not such a man think he shall receive any thing from the Lord. In 1 Pet. 1.9. Receiving the end of your Faith, the Salvation of your Souls. In Heb. 6.7. The ground receiveth blessing from God. In all these places Receiving is of passive signification, noting something of action and excellency in the behalf of the giver but little of the subject at the first hand. In all the passiveness of understanding beings, there is some kind of action. For the Soul is not passive in the same manner, that a tree is unto the Axe that hews it: or as a stone is unto the instrument and hand that cuts and carves it. Our Lord Jesus Christ is said to have suffered, yet even in that suffering, He laid down his Life (you know the Text speaks) and he was obedient. A man is not converted unto God as a stock, or as a stone, Phil. 2.8. John, 11 15. but assoon as any Grace is given and infused into him, immediately at the very next apprehension, or upon his receiving the Grace, you must suppose the Soul acting, and moving, and stirring toward God. So it is in believing. Assoon as Faith is infused, so soon doth the Soul move toward God in Jesus Christ. So that when I speak of the passiveness of the Soul, you are not to understand it as altogether without action. But the Soul is said to be passive, because it is first wrought upon, before it can work any thing that is supernatural. The act of the Soul is not of itself, but from another. And there is more for degree of the virtue of him that works upon the Soul, than there is of any inward form and principle or habit in the Soul. But I uppose the distinction of active and passive obedience is not specifical, but gradual. That is, that could not be called obedience wherein there was not some, though not so much willingness and subjectiveness, as there is bearing, Christ is said to suffer, not because he was not active, but because that the hand of the Lord was heavy upon him. And at that time there was more displeasure showed by the Father against Christ, then there was put forth of the virtues of our Lord Jesus Christ: For that was the vail both of the Godhead, and of the Manhood. Now according unto this sense, believing is a receiving, and notes passiveness. The Soul doth go unto God through Christ, but that going is more from the power of God than it is from the habit of Faith. It is more from that spirit of our Lord Jesus Christ, than it is from that created quality, which we call Believing. We do believe, but we are made to believe. 2 Cor. 5.5. He that hath wrought us hereunto is God. Wrought us hereunto. Even as the Clay is wrought by the Hand of the Potter into this or that form, as is pleasing to him. So in Philip. 3. The Apostle expressed his passiveness. If by any means I may attain unto the Resurrection of the Dead. And apprehend that for which I am apprehended. But more especially in Gala. 4.9. The Apostle doth correct himself for saying so much as this, That they knew God. After that they knew God, or rather were known of God. By knowing of God, he means believing. By his knowledge shall my righteous Servant justiffe many, saith the Prophet Isa. 53.11. And yet we are justified by Faith. When the Apostle had said, they knew God (as Faith indeed doth give a man an apprehension of him) because this apprehension or knowledge of him is in the light of God (God makes known himself, and gives that whereby he is made known) he corrects himself therefore, and saith, I should not have said that I know God, but rather that I am known of God. John, 3.21. It is given in as the note and trial of the Hypocritical work of the distinction between true Grace, and that which is not true Grace but counterfeit, that that which is true and good is wrought, and wrought in God. That is, it is wrought by God. As the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in, is used in the Scripture. So that is said to be wrought in God, the power and virtue whereof comes from God. All actions consist of their cause, and objects, and ends. Now as God is to be the object and the end so also to be the cause and the worker of all our actions. Wrought in God. You all know that Faith, it is a spiritual Life. In Gala. 2.20. I live by the Faith of the Son of God. You know that by Faith you convert and turn to God. For it is our answer in our calling. Now both our life and our motion to God, is from God: But most plainly in 2 Cor. 4.13. The Apostle speaks to this purpose, Having (saith he) the same Spirit of Faith, according as it's written, I believed therefore have I spoken, we also believe, and therefore speak. As the Apostle saith in 1 Pet. 1.11. That whatsoever the Prophets spoke, the spirit spoke in them. It was not they that spoke, but the Spirit of the Father that spoke in them. So the Apostle gives the Reason why he did deliver that Doctrine to the Corinthians, because saith he it was suggested unto me by Faith, and if you ask him how he came by that Faith, he saith he had it by the Spirit, It was not so much the Grace of Faith, as it was the spirit of Faith which made him both to believe and speak. It is indeed, we that do believe. As the Prophet's Mouth, and Lips, and understanding were all used by the Spirit of Prophecy, But as what they spoke, was put into them: So what we do when we do believe is from the Spirit of Faith. Having the same Spirit of Faith, We believe (saith the Apostle) and therefore speak. Believing is our act, but it's by his virtue. And that I may open this more plainly to you, I shall insist upon these three Particulars. I. That that Faith whereby we do believe, is not of, or from ourselves, but we receive it. II. That in that act whereunto we are enabled by God, we act as little as can be, but are acted. We are rather Receivers than doers. III. That though we do believe never so little, yet the least degree of Faith will give us Jesus Christ, and all his privileges. As many as received him, had this dignity, (saith he) to be the Sons of God, though they did but receive him. For the First of these. I. We cannot of ourselves believe, or receive Christ. Therefore Faith is said in Ephe. 2.8. To be the Gift of God. Not of ourselves, but through Grace ye are saved through Faith, and not of yourselves, it is the Gift of God. He lays no more upon Faith but only this, that it was the means of our Salvation. God was the chief and principal and efficient cause, ye are saved through Faith, but even That, you have not of yourselves. In Colos. 2.12. It's called the Faith of the operation of God. Even as the Heavens are said to be the work of his Hands, and the Firmament in Psal. 19.1. That is, none could do and frame so glorious a thing besides himself. We are not able to add one degree unto our Faith, when we have gotten it: and therefore we cannot obtain of ourselves the least degree before we have it. It is far more easy for a man to increase a stock, then to get it. In Lack, Luke, 17 7. to the renth. 17.5. The Disciples come and Fray, Lord increase our Faith. Our Lord tells them by and by a Parable, that a Master doth not use to bid a Servant when ho comes from the field to sit down, but to wait upon him till he hath supped, and he thinks not that the Servant hath any praise due unto him because he waits for his meat, and waits at home, as well as abroad. And he makes this Conclusion of it, when you have done all you can, say you are unprofitable Servants. This being spoken upon their desire of the Lords increasing of their Faith, it holds forth thus much, that Let us use all the means that we can for the getting and the increasing of our Graces, yet that is a work which we shall never do of ourselves: We shall not move God to any thing, nor do any thing that shall be an addition to what God hath done. Now if we cannot add to the least degree of Faith, then much less can we get the first degree of Faith. I say beloved we cannot receive Jesus Christ: For there is no room in our Hearts naturally for him. All the faculties and places and capacities of our Souls being taken up with sin and self and with Satan. In Rom. 1.29. We are (naturally) said to be filled with all unrighteousness. We are born into the world as full of sin as we can hold. It is true we add to sin, but it is because our capacity to sin is made greater by sin, but as great as it is, it is filled. But we are full of sin, and therefore their is no room for Jesus Christ. And if their were any room in our souls fit for Jesus Christ (it being undefiled) yet we have no Heart unto Jesus Christ. He came to his own, John, 1.11. John, 5.40. and his own received him not. Ye will not come unto me that ye might have life. Yea, We cannot naturally but refuse to let Jesus Christ reign over us. For naturally sin hath our affections, and is unto us as ourselves: A second nature: and nature labours to preserve its self, and therefore cannot but oppose Jesus Christ, For his work is to take away sin: Behold the Lamb of God that takes away the sins of the world. There are some material preparations unto faith (as they are called) whereby divers things that hinder Faith, are removed in some measure: And these are in the power of Nature. A man may be in his Natural condition, and have knowledge, and yet that knowledge doth remove away ignorance which is a great hindrance unto Faith. A man in his Natural state may be troubled for his sin, and yet that trouble for sin doth take away pleasure in sin; and that pleasure in sin is a hindrance unto Faith. A man while he is in his Natural Condition may be in fear of the Judgements of God, and thereby have the boldness and confidence of his presumptuous spirit somewhat abated. These preparations, these preparations I say are in our power. But for all these a man may never believe upon Jesus Christ, he may for ever be a stranger to him. These preparations are not unto Faith, as degrees of heat are unto fire. There is not a necessary connexion between these and believing: for a man may have them, and perish, as you know, Judas had. Much less are they the last disposition which immediately goes before Faith: and lest of all are they those things which get any thing at the hand of God. But that which indeed doth prepare unto Faith properly, that comes from the Spirit of Faith alone: And so it's said in Acts 16.14. That the Lord opened the heart of Lydia to attend unto the things which were spoken by Paul. He opened her heart, that is, he opened her understanding to apprehend them; he opened the things themselves that she might look into them; he took away the prejudices that were in her thoughts against them: She had (by divers ways) her heart shut up against the Apostles Doctrine, even as a door in a Castle is barred that it must be broken open: but the Lord broke all those bars. Such thoughts as these were in herself: That if she should receive such Doctrines, she should make herself to be by and by, the But of persecution: All would forsake her, and she must take up the Cross: she must leave that way of Worship which had been in use among her Forefathers; nay, she must believe upon him to save her, that could not save himself. Whatever prejudices there were, the Lord took them from her; she was not able to break one of these bars, nor to lay down one of these thoughts. And therefore there is no other preparation required unto Faith, than what comes from the Spirit of Faith. As may appear by this: If there be any preparation required of us, we shall never know where to get or find it: For if we shall run unto this Grace, and that Grace, there must be a preparation unto that, for that is Grace; and unto that preparation there must be a preparation, for that is grace. And where will you find it? Go to thy Understanding, and there it is not; and unto thy Will and there it is not; and unto the Conscience, and there it is not: You will find that it cannot be form by any principle in us, but by the spirit of Faith. But as Faith is the gift of God, Eph. 2.8 so we can believe of ourselves, and we cannot but through him believe. We resist, but he overcomes our resistance: We have no good will, but he works in us to will and to do, Phil. 2.13. Therefore the Apostle saith that we are made to believe (in Eph. 1.18, 19) as Jesus Christ was raised from the Dead. It was impossible that Jesus Christ should be held in the Chains of Death; and it's impossible that the Soul should be held in the chains of Unbelief, when God comes to work Faith: that as the Apostle faith, 2 Pet. 1. last, No Prophecy came in the old time by the will of man; but holy men of God spoke as they were moved by the holy Ghost: The same word which the Apostle Peter speaks of Prophets, that they cannot but speak what they receive from the Lord; So neither can that heart but believe unto Salvation which God works upon. And this takes not from the freedom of man, nor from the liberty of his will: For this necessitates a good will unto him. And if it did not, truly it were better for us to want our wills, than for God to want his will: And it's better for us to be saved in a way which we understand not how it should stand with our liberty, than to be left to our liberty to choose the way of our Salvation: But that is but by the way. Faith is a receiving, and we receive this power from the Lord himself to receive. We are passive in it. II. But Secondly, (which is a thing that I do a great deal more aim at) In that act of Faith whereunto we are enabled by God, we act as little as possibly can be: there is as little done by us as may be, as little a touch (as I may say) as is imaginable. The grace of Faith is usually at the first but as a grain of Mustard seed. But suppose it to be given at first Conversion in what degrees you please (unto ten degrees) yet that grace acts us, or takes as little hold on us as possibly may be The Spirit doth take fast hold of us, and we by Faith take fast hold of Christ; but though the hold be fast, yet the hold is but little which Faith takes on us. Suppose a man that hangs sure, but hangs but by one hand, and by one finger: or suppose a thing that is joined and glued fast unto another, but it is joined only by the edge, so that the fastness ariseth from the Cement, and glue, and the firmness of that, and not from the hold which the other thing hath of it: Or (it may be this ruay set it forth more plainly to your understanding) as the hand of a Child in the hand of the Master, who teacheth him to write; The Child's hand doth as little as can be; though it makes every Letter, yet the Child's hand makes it by the skill, and direction, and power of the Master. So there is that of God which makes us to believe: God doth use the Understanding, and he doth use the Will in the Work of Faith, but as little as may be; though it be we that do believe, yet we do no more than submit ourselves to the work of the Lord. The Understanding and Will must be used, that so Faith may be our act; but he doth neither use the Will, nor the Understanding, but barely to give it a just denomination of our act. If Faith be not our act, than we are not quickened, nor saved by it, but it hath no more from us, than what may barely give it that denomination; we contribute no more than what may justly denominate the action to be ours. And this will appear (I conceive) if you do but consider, First, The Opposition which is in us unto believing, even in the very instant when we do believe: I say, there is an opposition to us in believing, even in the very instant when we do believe: as much opposition made to Faith as possibly we can make, either by the malice in us, or by the assistance and temptation of Satan. No man can come to me (saith the Text, John 6.44, 45.) that is, Believe, except the Father draws him. Drawing imports withdrawing, or drawing backwards from a thing: While God plucks, we pluck; and while he draws, we draw back. He draws by teaching us (for so the Text expounds it in John 6.) Ye shall all be taught of God. God convinceth us that there is no safety in that condition wherein we are; That there is no hope in any, but only in himself; that the longer we delay, the more unfit we be, the more our hearts will be hardened, the more his wrath will be provoked. While God is doing of these Acts and others, the Understanding, the Reasoning is quite contrary; all the Reason in us, and all the prejudice that possibly can be, and all the objections that can be made, are made against Jesus Christ, and against our going to him in our effectual Calling. God is putting in those persuasions which may prevail with us, and the Understanding doth give forth cross answers. There is no man comes, but God draws; and there is no man that God draws, but he doth withdraw, even while God draws. Matth. 14.31. Why didst thou doubt (saith he) O thou of little faith? The word that is translated Doubting, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth properly signify, the minds being in divers stations: the word signifies (I say) the mind to be in divers stations. As the Sea, when it is tossed hither and thither: As the Mind when it is hurried up and down with divers unsettled apprehensions and affections. As one thought comes and saith, Go to Christ; another comes and saith, As you love your life, do not go. At another time the soul resolves it will go; By and by it resolves it must not go, that is no way for it to take: It is but presumption, and carnal confidence. A double minded man (as unto principles) cannot be a Believer. But in the act or exercise of a Grace, especially of Faith, the Soul is of several minds until the Lord comes to overcome, and mightily to subdue by the power of his Grace, all the imaginations that are in our hearts against him. That is one thing therefore to prove that there is as little of us as can be in the act of Faith. But, Secondly, The Nature of Faith itself will clear it. Faith (as you have heard) hath its acts in the Understanding, and its Acts in the Will: But now as it is in the Understanding, the Light of Faith is barely God's Testimony: The things themselves promised being left obscure, and in the dark, as unto their own Nature: that is, a man doth believe the things of the greatest consequence and concernment to his Soul, only because God saith they are thus and thus; and he know not, God being but a stranger to him: For as Naturally our Understanding pierceth and searcheth into the causes of things themselves, and will not be contented to know with the light of another, but with the light of the things. In Prov. 3.5. Faith goes another way; Trust unto the Lord, and cleave not to thy own Understanding. In 2 Cor. 10.5. Every thought and imagination must be captivated unto the obedience of Jesus Christ, or the obedience of Faith. It is not an assent from the evidence of the things themselves, but from the report of another. As a man believes there is such a place as Paradise, or such a City as Rome, though he never saw it, only because of report. So that look upon Faith as it is in the Understanding, and it is a most irrational thing, and it hath as little of man in it as can be. Let me explain myself thus: There are but Two Heads of all Knowledge. One is called an Artificial Argument, which ariseth from the Natures of things themselves. And another comes from the report of others. As one believes there is such a place as Jerusalem, though he never did see it. Now for a man to believe, because another saith it, is to see with his eyes, and to believe upon his knowledge. And this is the way that Faith goes: It denies a man of his own Reason; and bids a man take all things upon the report of the Lord, even in the things of his great Salvation. 2 Look upon Faith as it is an act of the Will, and what is it but a resting? Let him stay himself upon his God, and upon the Lord, Esa. 50.10, 11. And what doth it but only put out the sparks of his own kindling? A man must be in the dark before he can do any of these acts. Who is it that fears the Lord, and obeys the voice of his Servant, that is in darkness, and hath no light? let him trust in the Name of the Lord, and STAY himself upon his God. But he that kindles a fire, and compasseth himself about with the sparks of it, shall lie down in sorrow. The Will hath divers acts and motions, but faith ceaseth all, and putteth an end to all the motions of the Soul, and all the courses which the Soul did take for its good naturally; it ceaseth from what it did naturally for its own good, and gives them a Quietus est, and dischargeth them from all their labour, and only leaves the Soul with God in Christ, and lets God do all. And hence it is beloved that there is so great a venture in Faith: Like the Lepers that knew not what would become of them, only they knew that death would be, if they stayed in the City; and it might be, if they went down into the Camp, they might have some relief: but they could find but death. Or as it is said of Abraham, That he obeyed the Lord, not knowing whither he went: So doth a man in believing. Or as it is said in Joel; Repent, for none knows but the Lord may return, and leave a blessing behind him. So, because God commands, therefore the Soul goes upon these terms, though it knows no certainty. Yea, therefore hath Faith little of us, because a Believer knows not the time of his first conversion. He doth believe, and knows not that he doth believe. Were there much of us in that act, it could not be but we should know when we do it. As we know when we eat and drink, because they are natural acts. But we believe, and know not that we do believe. Yea, often times because we do so little, we are afraid we have no Faith: Because we take Faith at the leastwise to be such an employment & action of ours, as should make us to be abundant, and forward, and singular in whatever we do. But that is a Second Demonstration, That God doth by Faith take as little hold of us as may be, and useth our Understanding and Will as little as may be. Thirdly: Let me add a Third, and that is that of the Apostle in 1 Cor. 1.26. Not many mighty, and not many wise, nor chosen. You would sometimes wonder to see what poor and weak parted men Believers are. Faith requires no great parts: The things that are not, as the Apostle saith in the same Chapter, verse 28.) those are the things that God hath chosen. Sometimes I have seen a man of no great employment in the World, and yet deeply insighted into the things of Christ. Fourthly: As the last Demonstration of it. You shall find that the Saints are sensible of a power working in them, and constraining them to go to Jesus Christ. That even as a man that is under the power of Satan, though that reason be against his Lusts, yet still he is put on, and egged to the committing of them. It's a sign there is somewhat more than Natural corruption in him; because according unto the Motion of Nature, these contrary reasons would allay his desire, and hinder his acts. There is a spirit of the Devil that blows up that lust, & puts on to that course again. And Beloved, Because we find that when we would not believe, and sit down resolutely in ourselves, and say we will not believe, and it is not for us to look for any thing but sorrow, and that is all we shall have at God's hand: yet notwithstanding that, we find something within us bids us look towards the Lord, and to go unto him, and not to take our own words, and not to think it shall be with us as we think. Whence can this come, but from the Spirit of Faith? It is not from Grace only, but from that hand that acts it. That shall suffice for the Second thing: That Faith is not that which we have of ourselves; so when God enables us to believe, he takes as little concurrence with that Grace of his as possibly may be. CHAP. XVI. Though Faith he small, yet it makes us the Sons of God. III. LAstly: Though we believe never so little, yet if we believe, we shall receive this Dignity to become the Sons of God. There is a receiving in the least degree of Faith. That is that which the Text holds. This term [to Receive] notes as little action (as I said in the beginning) as can be. Only it notes as being in subjection, a being continent, or a vessel to put something into it. As Gold and Jewels may be wrapped up, and put into a filthy clout or rag: So may this Grace of Faith into an heart that is exceedingly corrupted and defiled. Again, you know you use to say, That the Receiver of stolen goods, is not the principal offender; he is only one that doth con●eal and preserve that which the other hath gotten. Such a kind of thing is Faith; he that doth receive is not the principal Agent. As the Wax doth receive the impression of the Seal, and yet the Wax doth no more than either Clay, or Earth, or any base Metal (as Lead would do) only a compliance there is with the Seal. And let mead further. As Receiving notes little action in that respect: So a narrow mouthed Bottle takes in but by little and little. As the stone upon which the Rain falls is hard, and but a little wrought upon and filled by it: things that are hard, are softened by little and little. As the hard and stony Earth is softened by the little Rain that falls long upon it. So now suppose a little Faith, and this gotten the hardliest, and come the slowest by, that possibly can be; to be as weak as can be in your spirits, and to be as dull as is imaginable: yet notwithstanding this shall receive a blessing from God: even those great blessings in the Text, not only to be a Son of God, but to have such deal from God as becomes a Child; and God deals in this like unto himself, according to the course which he took in charging us with the guilt of the first Adam. For as we are conceived in sin; that is, as soon as ever we are conceived, as Job saith, but curdled, and a span long, we are accursed, so soon is the guilt of Adam's sin imputed. So the very embrie, and the least thing of Faith, is that which God will bless. The first conceptions of Faith are blessed, as the first conceptions of a man are accursed because of the Fall. So soon as ever we receive Christ, so soon is the Righteousness of Christ the Second Adam imputed and passed over unto us. He will not quench the smoking Flax, nor break the bruised Reed, Matth. 12.20. There is great difference between flax and wood. Flax is but a blaze when it is light, and lasts not long. And so it notes such a kind of Faith that is soon up, and soon down, exceeding tender and delicate, soon discouraged and dismayed. A Faith that is working by fits only, and not such a Faith as is of a constant motion. The smoking of flax is less than the burning of it. The smoke may be conceived to be such as either is offenlive unto the eye: And so there is a kind of believing, or I may rather call it, of unbelieving, which is extremely offensive unto God, as smoke is unto the eye: When we are always unsatisfied; when doubts beget doubts: when God answers one objection, and we take it up again: and we over and over again with things that have no reason in them, nor are fit to be spoken. But suppose it to be smoking flax. Or, In regard of its weakness, which shall come into a flame afterwards, which is capable of further increase, as the smoke goes before the flame: yet the Lord will not quench it. What is that? he will cherish and nourish it: For the Negative includes the Affirmative. In John 6.37. He that comes to me, I will in no wise cast out; that is, I will entertain him. And as he will not quench the smoking Flax, so he will not break the bruised Reed. Though Faith be as a Reed, a very weak thing of itself; though it be bruised, and when it is bruised it will run into a man's hand, as you know the Scripture useth that similitude concerning Pharaoh. Many ways do we pierce the heart of the Lord, and grieve him with our Unbelief. We believe after such a way, as it troubles him to see us. Though we be as a broken Reed that cannot support, or be leaned upon. So though thy Faith be such as is neither pleasing to thyself, nor unto God, and cannot carry thee through any Duty in Praying or Hearing, or other Ordinance; but as a man that leans upon a broken staff, doth fall: So in every Duty, Thou prayest thyself into anguish of spirit; and hearest thyself into troubles. Now although thou hast such a Faith as this, yet God will not forsake it, but cherish it, and not break it, but bind it, and fit it for Spiritual use. Suppose a man doth by his doubts and cavils against God, offend him, as a Reed doth that runs into the hand; yet saith the Text, he will not break it that is, he will strengthen it. For that is an usual figure in the Scripture, when the Text saith, He will not do a thing, to mean that he will do the contrary unto it. As, those that come unto me, I will in no wise cast out, but I will entertain, and sup with them, and make them glad with my presence. In James 2.26. the Apostle tells you, That that Faith that will save a man, is such a Faith as hath a spirit with it: Even as the Body without the Spirit is dead, so is Faith without Works. That which I bring it for is this; That if there be but the least Spirit or breathing in Faith, it is that which will save: I say, if there be but the least breathing in Faith, it will save. As men that are exceeding tender and careful of the lives of those that are sick, when they seem to be as if they were gone and dead; they will lay a glass to their mouths, and if there be but the least breath or smoke come upon the Glass, they will apply all manner of things that may recover them out of the swoon wherein they are. So is it with God. When thou thinkest thyself to be gone, and those about thee think thou art gone, and thou thinkest thou canst never recover thyself to any confidence of hope again, yet God will hold a glass to thy mouth, and if there be but the least breathing towards Jesus Christ, it shall pass with him as well as the noble Faith of Abraham did when he could part with his Child at the Command of the Lord, which is the meaning of the Apostle in that place. Here is refreshing and strengthening unto that poor Soul that cannot go to Jesus Christ, but crawl as I may so speak: That liveth like a man in the Sea, and sees the Banks, and saith, Oh that I were there, but knows not how to strike a stroke to swim thither: or if he doth, his stroke is too weak to withstand the Current, and the strong stream of Temptation, and Doubts, and Fears that he meets withal. Thou thinkest thou shalt have nothing, because thou canst do nothing: Thou canst not believe firmly, thou canst not lay on any hand but that which is trembling on the Lord Jesus Christ. Thou canst not look with any eye, but that which is weak and feeble. Now know, that God looks not for much from thee, but he intends much unto thee. He hath given thee this Grace of Faith, not because it should do great matters in thee, but for thee. It is only to take thee by the hand, and if it can bring thee and Jesus Christ together, it hath done enough for thee, and as much as can be desired, and as it is appointed unto. All the rest of its acts are for thy comfort: but this is for thy Salvation. CHAP. XVII. Faith considered in its lowest degree. I. As in the Understanding: and so it is, 1 Attention. 2 Inquiry. II. As in the Will: and so, 1 It is accompanied with much fear. 2 It is careful and solicitous for the things of this Life. IT will not be amiss a little to consider, or at leastwise to set down, how little Faith a man may have, or how little Faith God bestows upon men, when yet he bestows Christ upon men withal. 1. Take Faith as it is a Habit and Disposition; so the lowest degree of Faith is in an inclination, a yielding, a laying aside the stoutness of the heart in some measure which he exercised before against God. In some measure. As the weather we say, gins to change when there is some melting of the Snow, and some yielding of the Ice, though it be very hard still. And as we say, a man is inclined to peace, when he will treat and hear arguments for it, and doth not stand out in defiance. The least Degree of an Habit is an inclination. And you shall find in 2 Chron. 30.8. That Faith is so described, to be no more a stiffneckedness, but a yielding themselves unto the Lord. As suppose a man that would not pay Taxes or Rates, but will let another come and take it quietly: He will not give such a thing, but if another will take it, he will not oppose. In Acts 26. it is said of Lydia, that her heart was opened to attend; that is, that whereas before she looked upon what was said by Paul, as not worth the hearing, and as that which did not concern her, and which was not for her good and salvation, her heart was set and prejudiced against it; yet now she gins to have other thoughts. It is as mean an act as possibly can be, for one to give God the hearing, to listen to the things that are spoken, yet this the Scripture counts as a Work of God, and as the Fruit of her Faith. She attended to the things that were spoken. That is one low degree of Faith, for a man to be relenting and yielding a little towards Jesus Christ: To come, and mind, and observe the things that are said of him, as things that are of concernment and moment. Again Secondly, It is a low degree of Faith to ask after, and inquire about the things which do belong unto Salvation. And this you shall find in the Scripture, that that enquiry, when it is truly and duly made is saving too. 1 Pet. 3.21. Baptism saves: and the washing of the filth of the flesh: But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that word signifies not only an Answer, but a Question. The questioning of a good Conscience, how by the Right of Christ's Resurrection it might come unto Salvation? It's one of the smallest acts of the Understanding to inquire and search after the knowledge of things. That same act of the Understanding exercised about the things of God by Jesus Christ, that is, such as shall be accompanied with Salvation. Baptism saves, the questioning of a good Conscience. If indeed the Question that men ask, comes out of curiosity and not out of Conscience: If it comes only out of a Conscience that is good thus far, Because it is awakened; but not good thus far, that it is willing to submit to, and take the course which the Gospel enjoins, than it is no sign. But if the Soul doth but lie before the Lord, as the Resurrection of Christ is appointed as the way of Salvation, so it saith, Lord how shall I take that way? which way may I come to be partaker of the power of it? This also shall be accepted. Look upon faith now as it is in the will, or as it acts there (for I told you that faith acts both in the understanding and will) you see how it acts the understanding in attention, and Inquiry. See how it acts the wil It acts the will most weakly when the heart is filled with fear. Fear doth distract the Soul, and makes it to do all things dully and very imperfectly Why are ye afraid, therefore saith Christ (in Matth. 8. and 14. Chapters) Oh ye of little faith. A man through fear doth in believing, as a man doth in going. He takes a step, and then withdraws his foot: He goes another, and then goes back again. So a man with one thought is for Christ, and in another thought, there is no hope for him in Christ: with one thought he gives up himself to him, and with another, it is but to give up a little straw to the flame when thy heart is thus divided (& it's as displeasing as can be possibly) yet this thought and this faith is not put out by the Lord; Though it be distracted yet that faith shall save. Again Secondly, That faith is exceeding weak, which is careful and solicitous for the things of this life. What an absurd and weak thing is it for a man when he is dying to take care for ? And when his life is going from him to think of purchasing an inheritance? For a man when he is full of dolour and pain, to think of increasing his riches and estate? So is it a great weakness for a man to be careful for his body and the things of this life. In Math. 6.30. Christ saith when they ask what they should eat and drink and put on, He calls them people of little saith. Yet even that faith also the Lord will acknowledge. I might go through divers other particulars. As for example. Our relying upon Christ which is the weakest and lowest degree. That a man rather desires to be saved by Christ than any other, but he finds a hankering after others; but I say he had rather have Jesus Christ than any other: He is troubled when he hath hopes not by Christ bestowed on him in the use of Ordinances. When you know a man relies upon another, the weakest confidence and reliance that he can put is this, To expect rather that he should stand him in stead, than any other. This is that which the Scripture saith he will accept, and take from our hands. Go through all the several acts of Faith, take them at the lowest, observe when as your hearts beat Christ-ward, but they beat flowest, and feeblest, and most uncertainly: yet know, that though there be much cause of humbling thee, and being ashamed, that where a man may receive so much good, and where he hath so much reason to be good, yet than he ought not to cast off his confidence, for ever this shall receive this Dignity to be the Son of God. And so much shall suffice to have spoken of the Second Reason, why Believing is called Receiving. CHAP. XVIII. Receiving denotes a meanness and lowness of Condition in the Receiver. And in this sense Faith is a Receiving, whether you consider it acting in the Understanding, or the Will. Thirdly: There is a meanness in Receiving. Receiving doth imply a meaness and lowness of condition, a want, or emptiness, or being beholden to another. God therefore makes it his Glory, that he can challenge all the world to say, that they have given unto him any thing. Who hath given unto him, and instructed him? and it shall be recompensed. It is an honour only belonging unto God, not to receive. In Acts 20.35. the Apostle doth advise them rather than they would hinder the Course of the Gospel (who were Ministers) to preach for nothing from the People; for saith he, Remember the words of our Lord Jesus, how he said, It is more blessed to give, than to receive. There is at leastwise a less blessedness in Receiving, than there is in giving; if I say not that there is an unhappiness in it. Let that thing be never so excellent that a man hath, yet if he hath received it, he hath no cause to be proud or boast; the praise must not be given to him that receives, but to him that gives. 1 Cor. 4.7. If thou hast received it, why dost thou boast? These several Instances proves that there is a meanness in receiving, that receiving supposeth a meanness of condition. A Condition, that a man is not able to subsist of himself without taking in supplies from others without him. And thus Faith is called Receiving: because where ever Faith is, who ever did, or doth, or shall receive Jesus Christ, he doth receive him with the sense of his own vile condition. There is not only such an apprehension in him as this, that his state is low, (That apprehension is true, and hath a real foundation, and there is no error in such an imagination: therefore I am poor, and therefore I am unable to do myself good, or to do good, because there is no way of Salvation to be had, but only by receiving, is a most certain and good way of Reasoning: As he is a poor man that hath no way to live, but by taking the charitable Alms, and good will of others: So he is in a poor condition, and in a lost condition that hath no means to save him, but what he can get by receiving.) Neither is a Believers condition vile only, because of sin and of punishment (whereof he is guilty before he doth believe) but this very act of Faith whereby a man doth receive, doth make a man's condition mean, though not miserable. Through sin and punishment, a man's condition is mean and miserable: through believing a man's condition is not miserable, but it is mean. It is a mean and low condition you know to live upon another; to go on trust for every thing, to be beholden, and to beg Credit for whatever a man stands in need of. Consider the state of Faith with the certain Glory that comes by it (for therefore it is of Faith that the Promise may be sure) consider Faith as it is a relation, Rom. 4.16. and a receiving from so glorious and excellent ones as God and Christ are: and so it is the most excellent condition in the World. A man lives better that way, than if he had all that in Innocency continued to him, wherein he was made. But now consider this Receiving in and by its self, and so it is a mean condition, because it is a dependant one: he lives at the will of another. To eat ones own Bread (we use to say) is better a great deal, and far more honourable, than to live upon the Dainties of another man's Table. In the verse before my Text, it is said, John 1.11. That Christ came to his own (that is, to the Jews) and they received him not. Now therefore they did not receive him, because of meaness of the life of Faith. He trusted in God (said they) to deliver him; Matth. 27.43. Let him deliver him, if he will have him. As if they should have said: He is not a fit way for a man to trust his Soul in; or he is not a fit person for a man to believe on for the saving of his Soul who cannot save himself. In Rom. 10.3. They went about to establish their own righteousness, and submitted not to the righteousness of Faith. They submitted not, that is, they thought the way of believing to obtain Salvation by, to be too poor and mean a condition. Now the Evangelist takes away this offence: To as many as received him, to them he gave this dignity to become the Sons of God. His meaning is, Though the life of Faith be mean in itself, yet its glorious in its relation, for it makes you to be the Sons of God: Though the life be such as is beneath, and lower than you could or would imagine should make you happy, yet there is a greater freedom in it of converse and communion with God than can be imagined: You shall live with God, as if you were in Glory already. That therefore which I would insist upon in this, is this: Where ever true Faith is, there is a sense of meaness. The heart is humbled, and brought into the account of itself as nothing. And as Faith grows, so doth this account of itself grow also. Take Faith now as it acts on the Understanding, and there it makes a man to lay aside what Reason saith. As Paul you know saith, He did not consult with flesh and blood, but immediately follows the voice he had received from Jesus Christ. Prov. 3.5. Trust in the Lord with all thy heart, and lean not to thy own Understanding. 2 Cor. 10.5. Every thought and imagination must be captivated (he saith) to the obedience of Faith. Take Faith as it acts in the Will. And so it takes away all Glory in a man's self. How can ye believe, seeing ye receive Honour one of another (saith Christ) and seek the praise of men more than the prase of God? john 5.44. By what Law is boasting taken away (saith the Apostle in Rom. 3.27.) but by the Law of Faith? And therefore you shall find that when ever any of the Saints of Jesus Christ have through Faith attained unto any thing, they correct themselves, and use all kind of diminutive and lessening expressions that may be concerning themselves. I live (saith Paul) yet not I: in Gal. 2.20. I live, but not I. I live by the Faith of the Son of God, who loved me, and gave himself for me. As if he should have said, The root of my life lies in his love. He loved me, and revealed that to me, and my Faith laid hold of it, and that quickened me. As Faith cannot assent unto any Error; no man can with a Divine Faith believe any thing that is false, because the object of Divine Faith takes the infallible Testimony and Truth of God. So Faith, as it is in the Will, makes a man that he cannot but be humbled, he cannot be lifted up; Why? Because it leads a man out of himself unto another for all he hath. As infallible Truths and Errors are contra-distinct, and cannot consist together; so is going out of a man's self to receive, and being lifted up. Faith may be compared to a Golden Hammer: as it is Gold, it is excellent; but as it is a Hammer, it subdues and beats down, and keeps down every thought and imagination. As there is some Physic that doth at the same working both purge and strengthen. Such a thing is Faith, it empties a man of himself, and fills him with Christ: it takes a man off his own bottom, and sets him on Christ: it destroys in him the confidence he had, and gives him a spirit above all his danger, or to contest with all his danger through Jesus Christ: it makes him to do all things, and yet makes him see that he is able to do nothing: Lord increase our Faith, said the Disciples unto Christ, Luke 17.5. As if they should have said, We are not able to add one degree; we are not able to improve the Faith we have, one degree, not the least circumstance. In 1 Cor. 15.10. I have laboured more than them all, yet not I, yet not I True Faith makes a man as earnest for every thing as if it were his own, and due by merit; and it makes a man as humble when he hath any thing, as if he had nothing at all, but ascribes all unto Jesus Christ, and the Love of God the Father in him. There is not a motion of Faith; mark it, but if so be that you did attend unto it, and understand it, you would find it to be of this sense. As God said unto the People of Israel, That he had delivered them, but not for your sakes do I do this, but for my own Names sake. So saith Faith, All this that is done for you, it is not for any thing that you have done, but for the sake of him who hath fulfilled all Righteousness. Peter, James, and John, in Acts 4.10. cried unto the People, Be it known unto you that by the Power of Jesus of Nazareth, and by the Name of him whom you have crucified, this man doth stand among you. So when Faith hath received all from Christ. it saith unto the Soul, Be it known unto you, that you may thank the Lord for this; it is not your good desires, or performances, or good disposition, and this leaves the Soul exceeding humble; As you have sometimes writ upon something that is done for public use, This is the gift of such a one and such a one. And as poor men do wear the arms of those that give them and food in the Almshouses: so faith doth put forth such a work in the soul, that it leaves behind it this sense, That it is done for us of God's free grace and not for any thing in us. Dost thou find therefore that thy affections grow lesser and lesser to thyself? Thou art less and less considerable in thy own eyes every day; When thou lookest upon what thou hast received thou wonderest wherefore God should do it, That upon such a one as thou art his hand should be stretched forth, and unto such a one as thou art he should give so much? Art thou when thou gettest any refreshing from Christ, art more ashamed of thyself? dost thou magnify Christ more, and vilify thyself more, Thou mayst then think it to be true because faith is a receiving. So that the Sum of the point is this: The life of faith is mean, not in regard of the things received by faith: (For we receive him saith the text, that is Jesus Christ, and such things with him which eye hath not seen, nor ear heard, nor hath entered into the heart of man, as the Apostle speaks in 1 Cor. 2.9.) nor is the life of faith mean in regard of him from whom we receive, for in that respect it is a living at the well head, it is the service of a King. I know saith Paul whom I have trusted, 2. Tim. 1.12 One that is able. Nor thirdly is the life of faith in its self, simply considered mean. For the happiness of a creature doth lie in its dependence upon God, even as the being of the stream lies in the flowing of the water from the fountain. CHAP. XIX. How the life of Faith is said to be mean. First. If compared with any other kind of living well: 1 as Compared with the life of Adam in innocency. 2. Compared with the life of Glory. Secondly, If compared with any other kind of living by Faith. An Objection answered. But compare the life of faith with any other kind of living well, Or compare it. 2 With any other kind of living by faith then this, and so it is exceeding mean. I shall open these a little to you. First, It is mean compared with any other kind of living well. 1 As compare with it the life of Adam in innocency, and so is the life of faith mean. Because all that Adam did receive, he received it by way of Justice: Here what you do receive is by way of alms. Adam should have received for his work: and here we receive merely for good wil 2. Compare this life of faith with the life of Glory, which the Saints live in heaven, and which the Saints shall: and so the Apostle saith in 1. Cor. 13.13. That faith shall cease as an imperfection. Secondly, Yea compare this life of faith with any other kind of living by faith, and it is the meanest of al. First There is a living upon God by faith for preservation, and Secondly a living upon God by faith for Justification and pardon. For preservation. The most perfect of the creatures do live upon God. It implies a contradiction that they should be without their dependence upon him. For in him we live and move and have our being. But the life of faith for Justification and pardon that now supposeth guilt, yea it supposeth weakness. Gild: for where there is no offence, there needs no pardon nor forgiveness. And it supposeth weakness, as not being able to keep ourselves in the love of God by any thing that we are able to do. There are two things which do mainly make the life of faith to be mean. 1. Because its a life of dependence. A man lives not of himself, nor on his own, but he lives upon another. He eats not his own bread (as I may so speak) nor wears his own , but what is given him. And not only so, but. 2. In the second place. A man receives not only by faith, but from hand to mouth. Suppose all a man had was given him, but he did receive it at once, and so became master of it himself for his use and dispose of it, than there were some honour in it you know. The Prodigal you know prays that he may live no longer at his father's hand, but that he may have his portion, and live like a man of honour upon his own. But through faith we receive no more than we have need of, and we have no more than we need. We are fain to go to God for every penny and morsel. The life of faith is often seen in prayer. It is all one, as I often shown you in the scripture for a man to believe upon God and for a man to pray to God, and for a man to live upon begging, and to have no more than every day he can get as an alms, or as a favour. That is such a kind of life as takes away all glory, and all confidence in a man's self. Object, But you will say unto me, That this is enough to discourage a man from any way looking after that life of faith, because it is so mean, Answ. I answer to that in a word. That there is no reason it should discourage. For it is better for us a great deal considering what we are to have in this way, than any other. For First, God will look better to us, than we can look to ourselves. As a bird in the Cage is more tendered, and better provided for then she could be if she had her liberty in the wild waste flying up and down in the vast wilderness. We live upon God, but we live upon one that is bountiful, and liberal, and one that hath enough, and one that thinks nothing too much to give to us. Were our estate in our own hands, we would quickly spend it or engage and mortgage it, and bring ourselves under wrath, which now the Lord prevents. Such a kind of living upon God by faith is exceeding Glorious unto God. For upon this account he hath Glory, that he doth provide for us all things that do belong unto life and Godliness. Yea. Secondly, There is a great deal of sweetness in this life. As a bit (you know) from a Prince's hand at his table, hath more sweetness in it then a whole dish. What ever provision we could make for ourselves, could not carry that refreshing to the heart, which the least thing doth which we receive from God by Christ through faith. For it carries this with it, The love of God in Christ, the favour and loving kindness of God: his wisdom, which cuts out this portion for me, who knows what is better for us than we can choose for ourselves. Lastly to say no more. Though the life of faith be mean in itself, yet this should encourage to it, because it is so mean, therefore pride is hid from your eyes. There is nothing that hinders a man more from receiving from God, than pride doth. Jam. 4.6. He gives grace to the humble, but he resists the proud. There is nothing more burdensome to a Believer than pride of heart is. Pride of heart is unto the Soul of a Believer, like the swelling of a Joint which puts to extreme pain. Saith the Soul in itself, I have nothing, and can do nothing, and am nothing, and yet notwithstanding I am lifted up as if I wanted in no kind. As you know it is said concerning the Church of Laodicea. To be poor, and yet proud: To borrow, and yet to carry it as if we were beholden to none, is as great wickedness as possibly can be before the Lord. Because all this is hindered by Faith, therefore it is a great encouragement to the Life of Faith, though it be a mean Life in comparison. CHAP. XX. Application. The Reason why Believers are tempted to Pride. Where there is true Faith, there is humility of Spirit: And that is manifested in four Particulars. 1 In Modesty. 2 In a Sense of its own Condition before Grace. 3 In an acknowledgement of all that is in a man to be from God. 4 In making a man wary and faithful in the use of what he hath received. USE ALL that I shall say by way of Use (and so pass on unto the next) is this: First, You may from hence see the Reason why Believers are so much tempted unto Pride: unto Pride in thinking of themselves otherwise than is meet, as the Apostle speaks: unto Pride in neglecting good works, as necessary unto the attaining and perfecting of Eternal Life. As some that are well born and descended, cannot endure to fall unto mean employment. So doth the Devil labour to put it into the hearts of Believers, that they need not be so careful in Duty, nor so strict and exact in the performance of the Law, for they are the Sons of God, and born unto Eternal Life as their Inheritance. Now the Reason why the Devil doth labour to stir the Saints to this, is, Because that Pride is the most contrary unto the Life of Faith, and the condition we are put into through believing. For to see (as I said now) a Beggar Proud, or a Servant Reign; to see an Alms man (who is clothed of mere Mercy) to jet and strut as if he were clothed in Gold of his own, is the most uncomely sight in the World. And so uncomely do we behave ourselves in the sight of God, when (because of the state we are in) we grow proud. For what have you to be proud of? For there is nothing that you have, but what you have received. And again. Hence it doth appear that where ever there is true Faith, there will be humbleness of Spirit, For the Spirit is suited to the condition and life which Faith brings in from Christ, but it empties the Soul of itself, according as it doth bring in. So much a meaner opinion a man grows into of himself, as he grows more into the enjoyment of Christ. There is this temper of heart in a Believer, that as he rejoiceth in this, that he hath much in God's hands to receive, so also he doth walk humbly. As the Apostle speaks in Phil. 2.12, 13. He works out his Salvation with fear and trembling: Why? Because it is God that worketh in him both to will and to do. And if a man would make a Judgement of himself whether he be in the Faith or not, if he would discern whether he hath received Jesus Christ unto the Salvation of his Soul or not, he may know it by this as soon as by any thing; Doth thy Spirit grow more humble? Art thou more vile in thy own eyes? Seest thou less worth, nay, no worth in thyself? Doth the manifestation or communication of Grace from Christ, make thee to abhor and loathe thyself? But I shall speak a little more to this particular by showing you, That where ever indeed there is true Faith, there is humbleness of Spirit manifested in these four Particulars. There are four Particulars I say, wherein humbleness of Spirit doth always show itself in a Believer. First. In modesty, or sobriety. Not assuming unto its self the doing of any thing, or being the motive unto God, or the Reason why God should do any thing to him. Not unto us, O Lord, not unto us, but to thy Name be the praise, is the voice of Faith, according to that of the Psalmist, Psal. 115.1. I live (saith Paul) yet not I, but Christ that liveth in me, Gal. 2 20. I have done more than they all, yet not I, but the Grace of God in me, 1 Cor. 15.10. And as the Psalmist saith in another case, We got not the Victory by our own strength and sword, but it was thy hand and power that gave us the Victory, Psal. 44.3. So the Soul saith, That it is not its praying or hearing, or any thing whereby it doth attain unto any favour with God, or any degree of Grace, but only because the Lord so pleaseth. As there can be no reason given why the Rain should fall upon one ground, and not upon another, but only because the Lord Reigns and Rules in Heaven. So there can be no reason given (saith the Soul) why I that am a barren desert, should have any life reigned on me, but only because it seems good unto him. That is the first thing. Secondly, The humbleness of Faith shows itself in a sense and apprehension of that condition which a man was in, before he did receive Grace. As a man unto whom a prosperous estate is sanctified, he remembers his poor estate and low condition. So doth a man now (that hath received by Faith from Christ) remember what state he was in when Christ first came and gave him somewhat, and bestowed himself upon him. Here the Apostle Paul speaking of it, in 1 Tim. 1.13. I was a Blasphemer, and injurious, and a Persecutor, and the chief of all sinners. And Eph. 2.3. We were by Nature (that is, we that are now quickened, and who are now raised up together with Jesus Christ) Children of Wrath as well as others, and under the Prince of the Air, even the Devil, who Ruleth in the hearts of such Children of disobedience as we were. And therefore upon all occasions you know he is up with his conversion, telling what an ill course he was in; and what wickedness he was practising when the Lord lighted on him, as you may see in divers places in the Acts. It is true indeed, that there is a passionate sense of a man's misery, which doth cease when a man hath received mercy; that is, a man cannot so mourn, nor a man cannot so weep and lament as he did do; yet there is an understanding sense. A sense that lies upon the heart as sure, though it works not after the same way; and as clear, though it hath not the self same passions that were before. Though the wound be healed, yet there is a scar that puts in mind. And though the Lord hath been pleased to take away the danger, yet the Soul cannot but stand and wonder at that condition wherein it was when the Lord delivered it. That is the Second. Thirdly, The humbleness which Faith works in the heart of a man, is this; The acknowledgement and owning of all that is in a man unto God. As we are wont to write in the Books that are given us, The Gift of such a Friend, or such a Friend. Or as Jacob said, he came over that Brook with a staff in his hand, and now he had so many bands, But the Lord hath given them to him. Behold I and the Children which the Lord hath given me, Or as Jacob said at another time when his father asked him how he came by Venison so soon, said he, The Lord brought it to hand. So the Soul acknowledgeth whatever he hath received to be of mere Grace. 2 Cor. 5.5. He that hath wrought us hereunto is God, who hath also given unto us the Spirit. Mark the word: We are wrought hereunto. That is, as if he should have said, if there had not been more done by another than was by ourselves, if we had been left to do for ourselves, we had never come to this state of Grace wherein we are: We were but like Clay, and He fashioned us into this Mould. He, Who is that? Even God. He that hath wrought us hereunto is God: that is, Infinite Power, and Wisdom was employed in those things, and no less would have done the thing. And so the Apostle saith, 1 Cor. 2.12. It is given to us, to know the things that are freely given us of God. Ask a Believer how it came to pass when he and others sat under the same ministry, and in the same seat, and it may be had the same convictions, that one turned his back upon God, and the other came in; that one held up weapons of rebellion against God, and the other laid them down. Or thus; That the one is more wrought upon, and the other is less; that the one hath perfect Peace, and the other stand disputing, being filled with fears, and jealousies, and suspicions. The Soul will answer that it was not for any thing that I did more than any other, it was not because I was better than another, but because the Lord put forth his Power upon me, and hath more effectually called and wrought in me, than he hath been pleased to do upon others. That is the Third Thing. Fourthly, The Humbleness which Faith works in the Soul, is this, that it makes a man to be marvellously wary and faithful in the use of all that which he hath received by believing. If he hath gotten peace, he keeps it warily and charily. If he hath gotten Grace, he maintains it watchfully: and he is faithful, not because he doth not look upon himself as a Lord over it, but he looks upon it as a Gift merely given him. If a man (you know) hath any gift given him by a Friend, though it be very useful, yet he is very chary of the use of it, and will not use it but upon great occasions. There is you know, a great deal of difference between a man's receiving his life by Grace, and pardon from the Prince; and a man's receiving his life upon terms of Justice: He that hath his life upon Pardon, is afraid if he ever comes again within the breach of the Law any more: Whereas he that hath his life upon Justice, thinks not of any such danger, nor of any such evil that he needs to beware of. So much carefulness, so much Wisdom and Wariness as there is in the Soul to use what it hath received, so much doth it argue Faith in a man. CHAP. XXI. Receiving denotes taking a thing with joy and gladness of heart; and so Faith is receiving. An Object. answered. Faith is called receiving, because the soul that doth believe, doth believe willingly and cheerfully. Receiving in the scripture is used for such entertainment as friends give one unto another. Or guests or strangers have of their friends, As in Math. 10.14. And Luke, 20.10. Christ sends his disciples abroad without any thing to live upon, and faith If they will receive them, that is, if they will be glad of the Gospel at such a charge, and at the cost they must be at. In Heb. 13.2. Be not forgetful to entertain strangers, for in so doing (saith he) some have received Angels. As it is in that place of the Gospel, Math. 10.41. He that receives a Prophet in the name of a Prophet, that is, that makes him welcome as the Messenger of God. In the third Epist. of John and vers. 9 Diotrephes that loves the preeminency received us not nor would have suffered the Saints to receive us. As the Text tells us in the Book of Genesis, that Abraham stood at the door of the Tent that he might entertain strangers that passed by. And Stephen saw Christ in Heaven, and therefore used the word of the Text, Lord Jesus Receive my spirit. Acts, 7.59. My meaning is this, Though I cannot look upon Heaven, as my own house and home; Though I be a stranger and cannot demand the glory thereof as due unto me, yet receive me kindly, Bid me be of good cheer, and give me what is laid up in store there. All this I have spoken to show that this word (Receiving) is proper to a kindly entertainment. Now faith is such a kind of receiving and entertaining Jesus Christ in some measure. I say in some measure. As Jesus Christ doth receive the soul into Heaven so doth the soul receive Jesus Christ into it by believing. That self same love which Christ shows, that kindness which he expresseth to the soul in entertaining it into Glory that in some measure doth the soul express in its laying hold upon Jesus christ. It is said in Luke, 19.5. 6. That Christ bade himself to Zacheus his house to dinner: Zacheus come down, and make haste, for this day I must abide at thy house: And Zacheus came down & made haste & received him joyfully. Thus is it in effectual calling, in conversion. Christ comes unto a soul and saith, Turn unto me & live: Believe & you shall be saved, why will you die in the way wherein you are? Though there be nothing belong unto you but shame and confusion of face for ever, yet by, and in me you shall find happiness. As Christ doth first offer unto the soul himself, So doth the soul receive this offer of Jesus Christ. In Acts, 8.37. Though that the Eunuch was but a young convert yet notwithstanding of him, as of a young convert, Philip requires he should believe with all his heart. If thou believest with all thy heart. All the heart, is not there taken extensively or gradually, that is all one with perfection. As it is in the Commandment, Thou shalt love the Lord with all thy heart, that is love him, and love nothing else. But all the heart there, is opposed unto a divided heart, and unto an unwilling spirit. If thou believest with all thy heart, that is, if thou be glad of Jesus Christ to undertake for thee: If thou dost willingly give up thyself unto him for salvation. I say there is a great deal of difference between a man's doing of a thing willingly, and doing a thing electively and out of choice. A thing is said to be done willingly, when it is done out of a principle suitable to it, though that in the doing of it there be no thought of taking contentment or pleasure in it. As a man sins willingly, when the corruption that is in his heart doth break into act. As for example, A man that hath a profane and wicked spirit, he swears willingly, though he doth not think of swearing when he doth it. So all actual corruptions are voluntary, though that we do not consider what we do. As the wise man speaks, that they know not that they do evil, because it comes from a corrupt heart within. To do a thing voluntarily and willingly, it is enough that a man doth it of himself, moved thereunto of his own disposition and quality of mind. A thing is said to be done electively or by choice when a man (having weighed arguments on both sides) doth choose one rather than another: He puts a difference between the reasons that are urged on either part, and chooseth to follow one before the other. In Heb. 11.25.26. Moses is said to choose afflictions with the people of God, because he judged or esteemed, saith the Text. Doing things out of choice is a manner of doing things willingly, and the highest sort of so doing. And So there is a difference between a man's believing willingly and cheerfully, and a man's believing electively, and out of choice. A man believes willingly when he is carried unto Jesus Christ by the spirit of faith in a sense of his own nothingness, and a knowledge of the tenderness and sufficiency that is in Jesus Christ to save him. A man believes out of choice, when he chooseth rather to adventure his soul in that way of believing upon Christ, then in any other course. As for example. Conceive you a man like him that came to our Lord Jesus Christ willing to do any thing to obtain eternal life: And as a means thereunto, there is advice given him to repent of what he hath done, and to mortify his lusts, that he should take up the practice of all duties and ordinances, hear much, and pray often, and deny himself opportunities of sin, and give that which he hath unto the poor; And all this advice is urged upon him with all that can be said from the scripture and reason, that if he doth thus he shall be saved: But he is also advised to believe upon Jesus Christ who Justifies the ungodly, who cures a man for nothing, who saves them that are not able to return him any thing again suitable to what they receive from him, And he chooseth this way of faith rather than that other way. This now is a believing out of choice: when. I say all other ways are laid before a man for salvation in their greatest probability, and yet a man can see faith to be the best way, and can answer the reasons that are brought to the contrary. Unto this election faith will grow in time and by experience. So that it can say, Whom have I in Heaven but thee, and I have none on earth in comparison of thee. Psal. 73.25. Therefore it is compared to a Marriage, which cannot be without union to Christ, and willingness to be so. A woman after Marriage comes to say if she were unmarried again, she would have none but him, for when the soul hath had some experiences of God, if so be that all the delights and pleasures that are in sin, nay that are in holiness, were set before it, it would choose rather to live upon Jesus Christ then that way, As the good man said when he saw David come home let him take all, now the Lord my King is safe. So the soul can say, I have enough in him, though I have nothing else, and let all other things be what they will, yet through him I shall stand. But at the first, the Act of faith is only willing, I suppose. And therefore you shall find believers to be always described that way. John, 8.56. Abraham saw my day afar of. He saw it by faith. That is the spiritual optic, which makes things fare of, to be near. He saw my day afar off and was glad. As a man that sees the shore many Leagues off at Sea, where the shore looks like a cloud One would have thought it would have made the heart of Abraham sad, that the day of Christ was so far off. For hope that is deferred, is the breaking of the heart saith Solomon. What joy (do you think) would the day of Christ have been, had it come upon Abraham, who when he saw the breaking of it so many thousand years off, was filled with Joy. But where ever there is a sight of Christ there is joy and gladness. That I bring it for. Though it be at never so great a distance, and never so weak a sight. When the power of the Lord Jesus Christ doth prevail, it makes his people willing. As it is in Psal. 110.3. Therefore the Apostle saith, that with the mouth a man doth confess, but with the heart a man doth believe unto Salvation. Rom. 10.10. With the heart. As we use to say, I am glad of it with all my heart. Or you have my heart. So now doth the soul say unto Jesus Christ in believing. He is taken with the object of faith, and is rejoiced. So it is in Phil. 3.3. We are the Circumcision, who rejoice in Christ Jesus, and have no confidence in the flesh. Mark it. The Ministers by whom the Gospel is brought unto men are beautiful unto believers. Rom. 10.15. How beautiful are the feet of them that bring glad tidings. His meaning is, As beauty wins & takes affections, so are our affections carried strongly unto those who are the messengers of good things by Jesus Christ. If you have judged me faithful (said Lydia) then come into my house. And if you be worthy (said our Lord though you have no on your back, nor penny in your purse, yet you will be welcome to them. And the word of Faith which is the instrument of Faith, that is now received also by a Believer. Matth. 13.44, 45, 46. The kingdom of God is like a man that found a Treasure in the field, and he went and sold all that he might be partaker of it. Every act of Faith, it is done with joy and delight. Therefore Faith (in the general) is said to work by love, and to be unfeigned, 1 Tim: 1.5. Out of a good Conscience, and Faith unfeigned. Why, because it is hearty, there is an affection, and an affection that is real where there is true Faith. 1 Thes. 1.5. You received the word of God in much affliction with joy of the Holy Ghost. And therefore you are elected of God. It is therefore by cheerfulness and readiness in believing, that true Faith is distinguished in Acts 2.41. As many as gladly received the word were baptised. They gladly received, is a note of distinction from the rest of the Auditory who received it, but not with joy and gladness: By it I say true Faith is distinguished and distinguished from the Faith that is in the Devils, and in wicked men, who are the Children of him, and from that which doth arise from conviction. A man may believe through conviction, as the Devils do: who finding something to be true which God hath spoken, their own experience being a witness to them that God hath not failed of his word, they do therefore collect that what he hath said besides, shall be brought to pass: But that which they do believe, they would not believe. There is the like Faith in the Children of Satan. For as there is the same Grace in the head, Christ, and in his members, so there is the same sinfulness and evil that is in Satan (the head and Prince of wicked men) in wicked men themselves. While wicked men live under the preaching of the word of God, they come to be convinced that there is no way of salvation but by Christ, nor any course to get eternal life, but by going unto him: But this they like not, but secretly wish that there were some other way, which is evident and apparent, because their hearts do withdraw through unbelief, and departed from the living God, As the Apostle speaks in Heb. 3.12. There is a going unto Christ by men, as a man goes unto an enemy, and sues for some favour that is in his hand to do him, which he can receive no where else; but yet it troubles him. So now they go unto Christ, but they had rather be in hard and costly working. If fasting and prayer, and giving all their goods to the poor would help them, they would rather do it than go to Jesus Christ. As wicked men do pray in afflictions, but it is because they are driven to it: so do they believe in Jesus Christ, because they know no way else to go, or to find relief unto themselves. He that is a Believer doth choose Jesus Christ as his way: He doth choose him (I say) as his way or rather thus, he doth like that way and approve that way. Object. But you will say, This can be no sign, because those that were but temporary and fell away, did receive the word of God with joy, in Math. 13.20. Answ. 1. But you must know that their receiving was not of all, but of some truths of the Gospel. And Secondly: It was not sincere. They received not the truth for the love of it (for then they should have been saved 2 Thes. 2.10.) but they received it out of love of their lusts. So far they did receive the Gospel as it might free them from Hell, but not as it might sanctify or take away from them the love of this present World: for when persecution came, they were by and by offended. CHAP. XXII. Faith accompanied with joy and delight: and that 1. As an Act of the Understanding. 2. As an Act of the Will. BUt now I shall come to speak of Faith in this point more particularly, As it is a willing receiving of Jesus Christ: a Receiving of him kindly and gratefully. And that I may speak of it distinctly to you. There is (you must know) a love that is ever joined with Faith. Faith works by love: And that love is set upon Jesus Christ singly and alone for his sake. The heart doth approve and like of its self in believing on or going to Jesus Christ: That if a Believer could immediately reflect upon what he hath done, when he hath closed with Jesus Christ, if he had (I say) a reciprocal knowledge of his action, that he could say I have now given up myself to him, and this giving up myself to him is forever, never to be my own any more: If he could thus reflect upon himself, he would bless the Lord for helping him so to do. But besides this. There is a love which goes along with Faith: A love unto Jesus Christ alone, besides the approbation of the Soul in believing: As the Eye delights in seeing, and the Ear is taken with sound: So there is a contentment and pleasure that the Soul takes in Faith. (As it is in Prov. 21.15.) said concerning righteousness in the general, That it is a joy to a just man to do justice: So it is a joy to a good man to believe: which I shall lay open in divers particulars. 1. Take Faith first (as we handled it heretofore) to be an Act of the Understanding, an assenting unto the truth which God speaks, though the things be not only obscure, but contrary to Reason, it is a pleasure now unto a Believer to do so. To give up his judgement to God: To have his knowledge from the report which God gives of things, and not from himself, or his own apprehension. Therefore you shall find him to pray God to lead him by his counsel, till he brought him to Glory, Psal. 73.24. And Paul in Gal. 3. when he was called, he would not consult with flesh and blood to hear what they could say, but because of the divine testimony which he had received, he gives up himself unto Jesus Christ, and unto the work of the Ministry. Hence it comes to pass, that though you may silence a Saint, yet you cannot convince him that he is in an error. 1 Cor. 2.15. The spiritual man judgeth all things: But he himself is judged of none. As Bathsheba took all the ways she could to make her Son Solomon to reign, in 1 Kings 1.17. Didst thou not say that my Son should reign, And why is it not so? She stuck unto his word, and took no other way. So doth Faith take that way: Thou hast said, Thou hast said, Thou hast said. And as a proof of that, that Faith delights to take God's word by way of evidence, rather than any other, In Heb. 11.3. it's said, By Faith we understand that the world was made of nothing. We know it by reason, that the world was made of nothing: But that doth not content a Believer, But by Faith we know it: Because we rather judge by the light that comes from God, than by the light that is in the things themselves. I beseech you my beloved mark it. In humane affairs and in things that belong unto men, It is as great a weakness as can be to depend upon others, to see with other men's eyes, and not with a man's own, To say as other men say, and to speak after them. We count it no learning at all (neither is it) for a man to quote Authors, and to say such a man is of this mind, and such a man is of that mind. A man may be as ignorant as the Books themselves are wherein these things are recorded, and yet may have this kind of knowledge. But though in humane affairs it be weakness and folly for a man to give up his judgement, and to captivate his understanding to what another saith, yet it is the excellency of Faith. And therefore it is said in John 6.45. that they are learned men who do hear and learn of the Father; Every one that hears and learns of the Father comes unto me. He is a learned man (in the judgement of God) that goes by hear-say. That Faith is more to be esteemed that is grounded upon the Scripture, than that Faith which is assisted by discourse and by reason. And the reason of it is this, because that Faith is only dependant upon the testimony of God. Among Scholars and Ministers you shall many times find a great deal more of knowledge than in others in the matter of divinity, but less Faith, Because the Hearers go only by the Scripture, and the Teachers go by parts and Books: They go by the authority of God in the Scripture. Reason may be assistant unto Faith: But it destroys Faith as it is a principle, in 1 Cor. 2.16. We have the mind of Christ, saith the Apostle: We have the better of it, because we have the mind of Christ: And if you have all the subtlety and curiosity, and height, and depth which natural understanding can reach unto, to, yet know that we are contented with this, that we take things barely as they are reported unto us by Jesus Christ. Now this is that which Believers do cheerfully. He is willing to be a Fool, willing to have his understanding denied, that he may receive the testimony or report of God, either concerning his person, or concerning Gods good will concerning him, or his duty. And so take the other part of Faith as it is in the will, A resting and quieting of the Soul in Jesus Christ. And so a Believer is willing thereunto. It is a great matter to be so, as I have showed heretofore: It is a mean thing in its self for a man to live dependantly, & to have nothing but from hand to mouth. All a man's Glory, and confidence, and boasting is excluded thereby. But though a man be nothing, and though a man be rendered vile and mean in the Eyes of God and all good men, yet Faith makes a man willing thereunto. A Soul that is converted had rather have its Good in Christ's hands, than in its own; rather have its comforts in Christ's giving and disposing, than in its own; that he should keep the Bottle, and give it as he thinks good: It would not be its own Carver, if it might. Observe it; So far as there is Faith unfeigned in a man, he had rather be at Gods carving, and God's allowance for Grace, and comfort, and assistance, and supply, than at its own. Therefore see how cheerfully Paul speaks concerning this case, in 2 Tim. 1.12. I know whom I have believed: As if he should have said, though that it be not in my own hand, yet it is in his hand that is able. Though I have not that which makes me to abound, and to be as if I were in Heaven, yet I know whom I have trusted, and that he will keep it for me. CHAP. XXIII. The Nature of true Faith in a willingness to believe, appears in these particulars. 1. In loving to hear the Doctrine of Faith. 2. In a desire and longing after Christ. 3. In a high esteem of Jesus Christ. 4. In suffering itself to be wrought up by God to Jesus Christ. 5. In gladly parting with its confidence in any thing but Jesus Christ. 6. In that its joy is full, when it comes to know that it hath by Faith received Jesus Christ. FOr the further discovery therefore of this joy and Faith wherein this willingness to believe, and love of Christ appears, I shall name these six particulars. First: Wherever there is true Faith in any measure, the Soul doth love to hear the Doctrine of faith & of Jesus Christ. Of all truths, that is most pleasing: And most pleasing not only because it's most profitable but because it's most selfdenying. If so be the Soul would make its choice, or call for any thing out of the Book of God before another, it should be for something that lays open Christ, and presseth believing on him. How beautiful are the Feet of them that bring glad tidings? Rom. 10.15. How beautiful? that is. they are as lovely as can be, Nay so lovely as no words are able to express: How beautiful? The Apostle Paul did desire to know nothing among the Corinthians, but Jesus Christ and him crucified; 1 Cor. 2.2. that is, he desired to make nothing else known. And look what it was in him preaching, so in every Believer. In Phil. 3.10. That I may know him, and the power of his Death, and the virtue of his Resurrection. These things a man loves, and he loves to hear spoken of, and discoursed of. Evil men therefore do love corrupt words and unsavoury language. Believers they love to hear of Jesus Christ; His name is sweet and precious: Not only to hear of him as a story, but as a person whereof there is need, and of whom there is use, and absolute necessity unto salvation. First I say the heart loves to hear of Jesus Christ. Acts 13.42. When the Apostle had preached in the name of Christ, all that were good came to him, and prayed him to preach that over the next Sabbath day, or as it is in some translations between this and the next Sabbath day, as the word may well be rendered. And he did as you may read there. As in John 6. they cried out ever more give us this bread, so the poor Soul desires to hear of that again and again. When Lydia heard Paul preach Jesus Christ, she attended as one that would not lose a fillable, nor a word of what was spoken concerning jesus Christ, Acts 16.14. How heautifull (as I said before) are the feet of them that bring glad tidings of peace. It is good to love the Law of God which teacheth a man his duty, like one that is careful to do his masters will, Psal. 1.2. He meditates therein day and night: But it's a better sign for a man to love the Gospel of Jesus Christ, & the glad tidings of him: As I shall show you if I come to it, that there is not only as great honour given unto God thereby, but thereby a man if more humbled and abased in himself and made nothing, than by all that obedience which the Law requires, or by all that sense of misery that the Law works in us because we have not done our duty. A man hath meaner thoughts of himself when he thinks he must believe or he cannot be saved, than he hath when he thinks if he be called to an account he must needs perish because he hath transgressed Gods Law. The soul loves that law, which shows its own face in a glass with all its spots upon it: But it loves that glass better, in which it beholds the face of God, For thereby it is transformed from Glory to Glory, 2 Cor. 3. last. Out of a spirit of indignation and wrath against a man's self and sin, a man is glad to hear any thing that can be against himself and his sin: But out of a love of Christ, and out of the love of greater excellencies in Christ then is in a man's self, a man is glad to hear rather of Christ, then of himself, his name is as ointment poured forth. Cant. 1.3, There is nothing in the scripture but what is sweet, and as honey; But the Gospel is as the hony-comb. The whole scripture is as a sugared cup, But the Gospel of Jesus Christ is as the bottom of that cup. Secondly, Where ever there is true faith, there is a desire and longing after Faith and Jesus Christ. As new borne babes, as the Text saith in 1. Pet. 2.3. A desire formally. O Lord said the Disciples unto Jesus Christ, increase our faith. O Lord that we may receive our sight. For its faith alone that makes us see the things freely given us of God, and to know the treasury of grace and mercy which doth and hath lain hid from eternity. And so there is also a virtual desire after Christ in all believers, They long after the means whereby faith is wrought. If you have tasted how good the Lord is, As new borne babes, you will desire the sincere milk of the word that you may grow thereby. Though that a Child cannot distinguish rationally between the Milk of the breast, and that which is sugared, It cannot tell that this is the one and this is the other, But it hath a taste by which it can, and nothing pleaseth but the mother's breast. The Child cannot ask for it, nor describe it, but you may know it loves it because it is stilled with it, and quieted with it. So may be the case of many a Christian: He may not be able by reason, or by discourse, or argument to make out the desirableness of Jesus Christ above all other things, the excellencies of Jesus Christ above all other ways: There may be Rhetoric put upon all other things, beyond all that which he can see through, or put upon the things of Jesus Christ, But you will find his heart quieted with nothing but Jesus Christ. Let him pray with never so much in largedness and affections, & let him hear with never so much understanding, and live with never so much unblameableness in the world, yet all this is nothing, his heart is unquiet, because it is not according to what the law requires: And if he sees no fault in it, yet there is fault which the pure eyes of God behold when he comes to look it through and through: And he hath no peace but when he comes to believe in Jesus Christ, and receive peace from him. What is there in all the means of salvation which thou longest after? What is it which thou wouldst carry home with thee? Is it something that may draw Jesus Christ nearer to thee and make him more lovely to thee? So much thou mayest conceive of hope of thy state of Salvation. The Love of Jesus Chrst is described by this, that nothing gives the heart so much quiet, and in nothing is the heart so much taken up and contented, as it is with this, that Jesus Christ is the Mediator, and undertaker, and is the surety, and doth all with the father: And that It doth do all with the father by him. The heart being pleased and contented, argues the desire to be after him. Thirdly, Where ever there is faith there is love even a high esteem of Jesus Christ, and God the father in him, and a high valuation of him as one that is good, and true, and able, and liberal. Not only an acknowledgement of these virtues to be in him, but an estimation of him for them. And the reason is this. There is no one (you know) can believe or trust another, whom (though he doth know to be able to discharge his promise, yet) he doth not esteem of. No wise man (you know) will trust him whom he judges to be vain and careless of his word, that will speak any thing. If so be any one makes a promise, and be not known to be rich, and besides that to be powerful, so as none can hinder him from the fulfilling of it: If he be not esteemed good, and liberal, that will not think much of what he parts withal, We will not trust him. In faith therefore there is a love of the Glory of God. And so you have it described in Rom. 4.21. That Abraham did believe, and give Glory unto God. While he was meditating on the promise, and the difficulty of receiving, and it came into his mind, yet he said again, though that I be weak, yet he is able, & though that I be dead yet he lives for ever: & though that unto me, there belongs no such mercy, yet he is liberal. Such indeed our faith in God is, as our esteem is of God. As our esteem is of God, such is our love. Where we see little of excellency, there is little love: & where we see much, there is much love. It is a piece of love, A duty & an act of love which the soul shows unto God that it will suffer no blame to light upon him, that it will have nothing, I say nothing imputed or charged upon his account, but he must stand fair and clear, and without blemish and spot in all that ever he saith and doth, what ever becomes of the soul. Nay saith a believer in this case, The fault is not in God but in me, the reason lies not in any want of love in him, but in the folly and carelessness of my own spirit. The reason why I want any thing is not because I desire any thing of God which he is not ready prepared to the doing of, but it is only because I have a withdrawing heart. That is the third thing. Fourthly: The Soul that doth willingly believe, doth even suffer itself to be wrought upon by God if he please unto Jesus Christ, It leaves itself in the hand of God to be wrought upon even as he pleaseth. That whereas before it was wont to murmur, and repine, and think much; and hardly that God would take nothing but satisfaction, and be pacified by no means but by the blood of his Son: Now it saith, Let the Lord do with me even what he pleaseth, so he will but unite me to, and make me one with Jesus Christ. He puts himself like Clay into the hands of him, that He may frame and fashion the Spirit according to his own mind. You have the expression concerning John Baptist, in Math. 3. When Christ came to him to be baptised, said John, Do you come unto me? Suffer it to be so, saith Christ, for so it becomes us to fulfil all righteousness, and then he suffered him. So the Soul is brought by God unto this, to let, or suffer God to confute what reasoning he pleaseth in him, to suggest such apprehensions as are contrary to his own sense and imagination. In John 6.53. Christ told them that if they did not eat his Flesh, and drink his blood, they had no share in him: and the Text saith that many did murmur at the Doctrine. And such is the temper of the heart of man when Christ comes to deal with him about salvation, that he is offended at him, at the Call he gives; and is offended that he will not allow him any confidence, or comfort in any thing or for any thing that he hath done. Must there be so much supernatural virtue required to obtain eternal life, or it must not be had? As a Patient is told by the Physician sometimes, You must so many days take this course, forbear this diet, and take these bitter Pills: He gins to think he is injuriously dealt withal: But the Physician tells him, if you will not take this course, you will die. Then he lets him do what he will. So the Soul saith unto Jesus Christ, Lord take any course in the world with me: If thou wilt have me to lie down in sorrow, If thou wilt have me be without those means and refresh that I have had heretofore: If it be thy pleasure that I shall lie upon thorns, in comparison of what I have done before, do what thou wilt, Only save me in the day of the Lord Jesus Christ. As a man saith to a Physician whom he hath a long time refused to be directed by the Counsel of, saith he, I do even submit myself to you, prescribe what you please, use your own method, take what course your wisdom thinks good, Let the things you give be bitter, and let the things you withhold from me be never so good, as Air, or food: So the Soul leaves itself to Jesus Christ, and lets him do with it what he will, which was the case of Paul in Acts 9.6, Lord what wouldst that I do? Lord what wouldst thou that I do? do thou have care of me, for I have none of myself, I give up myself to thee. Fifthly: The Soul is exceeding glad and refreshed when it can do any thing to take away its confidence, and its support that it hath any where, but only in Jesus Christ. I say the Soul is glad that it hath nothing to help it, but Faith, and that Faith hath nothing to lean upon, but only Jesus Christ. When one stone is not left upon another of all that which a man hath built to rest himself in: When as the pillows are plucked from under the head, and a man is left (as it were) dying, and from under the elbow, that a man hath nothing to support him, yet then the Soul takes pleasure & contentment. There is a pleasure & contentment to have all sweet morsels taken from a man that it may feed alone upon the Lord Jesus Christ, when it can convince its self that in such a course there will be no safety nor salvation found, it rejoiceth exceedingly. We have no confidence in the flesh, Phil. 3. but rejoice in Christ Jesus. Rejoice when we have no confidence in the flesh. It is said concerning the Saints, that they wash their feet in the blood of the ungodly, and when the vengeance overtakes them, they say, This is the man that made not God his refuge, but trusted in his riches. As it is in Psal. 52.6.7. said of Doeg. So doth the Soul Glory and insult over, all its vain confidences when they are taken from him: You are well enough served, and this is you that would trust to praying, and to hearing, and that would put your confidence in external performances; See what they come unto, and what they will do: All are nothing, But oaken leaves that seems to be silver, they are but appearances, and give no real satisfaction. You are well enough served (saith the Soul unto itself) and it is but justice that is done you, and I am glad it is so, and take your portion and share. Whereas men are wont to complain in the world, that such a Minister hath undone such a person, he hath cast him into the extremest anguish of heart that can be. They were comforted, but now they cry out they are undone, & undone: They cry out of nothing but this, that they have trusted to this & that & another thing. And in this a Believer would rejoice. Blessed be God, that I use all means, but it is as if I used them not, I will trust to none: Blessed be God that I have got my heart to see that whatsoever it is which seems to be a glorious support, yet I see it will fail me: But in Jesus Christ there is strength. What a pleasure is it to a godly man to think how God hath pursued his Soul, and frighted him and made him to run from all the shelters wherein he would hid himself. When a man comes to make his relation before God in prayer and saith, I would have run into this house, and have rested in this Company, and settled upon this performance, and yet the Lord followed me again and again: This is a refreshment to him, and glads him. When another saith it would make a man cast off all care of goodness for to tell him, that when he hath done all things, there is not a penny paid, nor one nick cut off from the talley of the Lord, when they say this is the way to make a man cast the Commandments of God behind his back, He saith, blessed be God that would not let me take common Bail, which would not have stood my Soul in stead. In 1 Tim. 1.13. Paul speaks home to this purpose. I was a Blasphemer and a Persecutor, and injurious, but God vouchsafed mercy to me. And how was that? you know in Acts 9 and Acts 22. God beats him down off his Horse, and a light from Heaven did shine about him, and he was cast upon the ground, and told that he had nothing to do with the Jews that persecuted Christ. But thou persecutest me Paul: The more you strive, the more you wound and destroy your own Soul, Now mark what Paul saith, in 1 Tim. 1.17. Now unto the King immortal, and invisible, and only wise God, be Glory for ever Amen. As if he should have said, Blessed be God that knocked me down, and blessed be God that spoke those words, and for ever praised be his name that he would make me to lie with my mouth in the dust, and to have no hope in the earth: As he speaks in Colos. 1.12. Giving thanks unto the Father that hath thought us meet to be brought out of darkness into his marvellous light. To be plucked as it were by the hair of the head out of one condition into another. So Math. 13.44. The man that found the treasure in the Field, went and sold all, and did it with joy: As if he should have said, I am glad I have nothing in all the world but this Field, this Christ, and nothing but this conversion, and that shall satisfy me. And therefore in this case, because a Believer is glad to have his confidence in the flesh thrown down. As it was the speech of Jobs friends in Job 34.36. My desire is that Job may be tried to the utmost: As if they should have said, Lord do not spare Job till thou hast made him to know that it is a righteous thing with thee to do with him as thou wilt, though he hath not been an Hypocrite, Try him to the utmost: Just so in the like case, when a Believer gins to be taken off from confidence in himself, he prays, Lord let it be a through work: Lord, go to the root of this pride, and cut it off at the very bottom, and leave nothing but what is of Jesus Christ. Sixtly & last: When the Soul doth once come to know that it hath by Faith received Christ, and is Received of Christ, than its joy is full. 1 John 1.4. Our fellowship is with the Father and his Son Jesus Christ, and I write this that your joy may be full. It is not every one that hath full joy, that hath fellowship with Christ, but he that hath fellowship with Christ and the Father too; that sees (if I may so express it to you) the Father in Christ, and through Christ, as in a glass smiling upon him, than its joy is full. Full, that is pure. As we use to say that is full Wine which is unmixed, and strong, Then he rejoiceth in nothing else but only in God & Jesus Christ. Full, that is, strong, that it makes a man do much in a little: To value no difficulties in service, that it ravisheth a man, that he is dead to all things besides. Even as the Women that saw our Lord Jesus Christ after he risen from the dead, they fell about his head & held and kissed him and would not let him go. Full, that is, his joy is great, unspeakable, as the Apostle saith in 1 Pet. 1.8. such as no word can express. It cannot be compared to the joy of him that doth divide the spoil, nor to the joy of him that reaps the harvest. When men have corn and Wine and Oil increase, than they are glad: But saith he, We shall have more joy in Psal. 4. when thou liftest up the light of thy countenance. It is joy that is full of Glory. Glory, that is, Gravity, and Majesty, so as no mean and low thoughts and pleasures will take with a man. It is full of Glory, that is, it satisfies the Soul, As he that is full despiseth the honey comb. So he doth contemptuously look upon all those things which other men take pleasure in besides. In other duties (I beseech you mark it beloved) the Soul hath a taste of Heaven, and a beginning and dawning of Glory. But when a man comes to know that he hath received Christ by Faith, than he is full of Glory, that is, he is even as if he were in Heaven itself, as if he were in that complete happiness which shall abide to eternity. I have enough said the Patriarch Jacob when he heard that Joseph was a live. So saith the Soul I have enough, for Christ is mine, and I am Christ's. The Israelites when they came out of captivity, they were like men that dreamt: The things were too good to be be true: They were taken in a rapture as it were. So doth the Soul in this case, Sometimes it admires: What is this? (said Elizabeth) that the Mother of my Lord should come unto me? Much more doth the Soul say, What is this that Jesus Christ should come to be in my Cottage, in my understanding, so poor and mean a one as mine is? Prov. 13.12. The accomplishment of the desire is as a Tree of life: It was a sign unto it that it should live. So the Soul saith, Evil shall departed from me, the sins that I have been troubled with shall be mortified, Weaknesses shall be repaired, I shall no more lie down in sorrow. My beloved, as the man that watcheth for the morning, and as the Child that waits for the full age, and as the Joy of the Bride and Bridegroom: All these the Scripture useth, and much more is the joy of the Soul, when it sees, and feels, and finds Jesus Christ. But this I say is that which it comes unto. The other five particulars are those which more concerns the Point in hand: But at this last, they all drive, and at this they do all arrive, but in their season. CHAP. XXIV. Reasons why the Soul must be willing to receive Jesus Christ. 1. By this true Grace is distinguished from that which is not true but only like to it. 2. By this the murmuring and corrupt disputing of the Soul is silenced. 3. Faith is not saving till it be willing. 4. The Soul must rest in Christ so as to seek help not where else. NOW consider that this must be for three or four Reasons. I say the Soul must be believing, and willing to receive Jesus Christ. First: In this true Grace is distinguished from that which is not true, but is like unto it. It is that which changeth the nature, and becomes a kind of nature. In 2 Pet. 1.4. We are made partakers of the divine nature. And that acts of itself, and that prompts and puts on to do according to it. A Stone when it is out of its centre and place, hath a natural instinct to move thitherto. The Fire would be upward, because it is its nature. Look how sin is in a man, so Grace is in a Saint, for it comes in the stead of that. Sin is not the essence of a man, It is not his soul, yet it is so wrought into his soul, that he doth as naturally sin, as he doth naturally apprehend, or think, or do a rational act. So now, Grace is not the soul of a man, but it is so infused and created in it, as that the soul doth as willingly the things of God according unto its measure, as it doth its rational acts, or as it did its sinful acts formerly: I say according to its measure. For there is more sin at first then grace in any man that is converted. Jer. 32.40. The scripture therefore speaks after this manner, I will put my fear into your heart And what then, This grace shall have the power of a cause, and that shall work you according to itself. Fear, shall make you fear, and faith shall make you believe, and to believe naturally. Common grace is not wrought into the nature, nor become a nature and therefore hence it comes that men do lose it, and sal unto their natural course, As the dog unto his vomit, and the sow to the wallowing in the Mire, as the scripture speaks. Secondly, By this willingness to believe, the murmuring and Corrupt disputing of the soul against Jesus Christ, comes to be silenced altogether or in a very great measure. 2 Cor. 10.5. The Apostle saith that every thought and imagination shall be captivated to the obedience of faith. To the obedience of faith. Now it is captivated by the love which a man hath unto faith. You all know that we cannot endure to have that reasoned against which we love: we are presently put into a passion if any one will go to vilify or speak against that which we have a mind unto. Now when the soul hath a mind to go unto Jesus Christ, and a mind to believe, the nit stops its ear, and doth withdraw its sense and apprehension from what ever can be said against it. According as its mind is to believe, so deafness grows upon it to all the reasonings of the flesh, for continuance in any other state without Jesus Christ. If a man hath a mind to any meat, or to do a thing, he will say, speak no more, I am resolved to do it, I will venture And so doth the soul in this case. And it's the best way of confutation of arguments. As the Apostle saith, God forbidden. So confute them with this, I will believe, and I will go unto Jesus Christ, what ever you say I am resolved on that. That is the second reason. The murmuring and disputing that are against faith will not be quiet and cease till they come to have such an affection to believe. Thirdly, Until you will be in believing, or till you love to believe, your faith is not saving. For faith is an applying of Jesus Christ to a man's self, There is a double application of Jesus Christ to a man's self. The one is in discourse, when a man can conclude himself to be one of Christ's. And that is faith of assurance. And the other, is not by discourse, but by aim and intention. When a man doth go unto Jesus Christ for good unto himself. Now mark what I say. All the credit that you give unto the word, All the sense that you subscribe unto, the promises of the Gospel, These do not apply Christ to you, No more (you know) then for a man to meditate on the treasures of the King of spain, do make his treasure his, or do give him an interest in it. When a man loves faith, and loves Christ, than he gives up himself to Christ that he may be his. A man looks not from Christ for any thing to himself until he doth by an act of the Will rest upon the Lord Jesus Christ. Fourthly and Lastly: There must be this affection of love in believing, because the Soul must acquiesce and rest So in Christ, as to seek help not where else. Now that he must So acquiesce is evident by this, because to go to Jesus Christ, or to receive Christ and not as the only Saviour,, is to dishonour him. A man cannot rest in him as the only Saviour, unless that he doth approve, and like of, and take pleasure in, that which the Gospel hath revealed concerning him. Or more plainly thus. That way which a man doth not approve, a man will not stick unto for the salvation of his Soul. That a man may therefore stick unto Christ, and never departed from him, he must have a good will or liking or approbation of him. And so much shall now suffice for the Doctrinal part of this Point. CHAP. XXV. Application. Then there are but few Receivers of Jesus Christ. This Use concerns three sorts of Persons. 1. Such as do not receive Jesus Christ as he is. USE IS Faith such a kind of Receiving? then truly it will cast even all the world almost. There are but few Receivers of Jesus Christ. Many to whom he is offered, but few that give him entertainment by Faith. And those that have given him entertainment, have not done according to the Law of that duty in receiving him with that kindness, which he should have been entertained with. I shall put both these sorts together, because they are both under one reproof, though not both under the same danger. First: I say this Point discovers many to be under unbelief, and so not to be the Sons of God, but the wrath of God to abide upon them. And that even many of those who do live under the Gospel, & have believed & received Christ, but not received him with love; As the Apostle saith in another case, you have not so learned Christ, So may I say they have not so received Christ. They have received him, but not as a friend, and not as a guest and not as one that loves him: But even as sometimes a poor Child is taken to keeping, because they are compelled thereunto by Law, and they cannot rid themselves of that charge. So men are compelled by their light and conviction to believe that there is no way for salvation but by Jesus Christ; Their Understanding is forced to receive in this truth because it shines so clearly: As the light that opens the sleeping man's eyes that lies against it; but they do not love him. In John 3.19. They loved darkness rather than light, because their works were evil. Loved darkness more than light. Jesus Christ is that light and Faith is that sight whereby we see that light, and they love darkness, that is, they love even the most uncomfortable estate that they could be in the world, better than they love the way of Jesus Christ, darkness in the Scripture is referred to uncomfortableness. Whether you refer it to the darkness of the shadow under the Law, Or to the darkness of heaviness and grief of Spirit wherein men are put when they apprehend what they have done to the destruction of their Souls. Men love any thing (darkness) rather than Jesus Christ. I shall have occasion to open that again, and therefore I pass it over shortly. Out of the mouths of Babes and Sucklings thou hast ordained praise, that thou mayest still the avenger and the enemy, Psal. 8.2. And who is the Enemy and the Avenger? It is only the natural man. For in the Hebrews you shall find that the eighth Psalm is only a Prophecy of Jesus Christ under whose feet. God puts all things, Jesus Christ was the praise of God the Father, because he was as unfit to have undertaken and perfected the work of our salvation in the eyes of the world, as a Child is unfit to do the service of a man. Or, as the language of a Child is insignificant, and is not able to express itself. Now why will God take such a course? That he may still he Enemy and the Avenger. That I would have you note. That there is in men an enmity and a rage against Jesus Christ and the way of salvation by him. If there were any thing he would destroy, and if there were any wall he would pluck down, and if there were any truth, he would deny, namely salvation by Jesus Christ. He came to his own, and his own received him not. His own, that is, those that were separated from the rest of the world. As we call that a man's own wherein a man hath a particular interest, title, and possession. If they were Christ's own, than they had in some measure owned him, as well as he had owned them. They had owned him by profession, and yet they received him not, because they received him not with love. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word signifies properly a receiving kindly, and respectively and gladly. So, they received him not. The Jews they thought they had received the Messiah, when they refused the Messiah. They thought that he that should be the Messiah should be such a one, and because Christ came not clothed like unto him, therefore they rejected him. So Christians are apt to a great mistake about Jesus Christ preached and born in the Gospel, (as I may say) as the Jews were about him when that he came in the Flesh. I shall instance only in one. They do not love believing, nor receive Jesus Christ with love: who believe him not to be such a one as he is: who receive him not according to the greatness and glory with which he is invested, and which belongs unto him. Suppose a Noble man should come unto a man's house, and be regarded but as an ordinary man: Let his entertainment be otherwise what it will be, he is not used kindly, but you do degrade him, and levelly him to an ordinary man's condition, when as he is a person of Honour. Kind usage of one lies in the showing him that respect and esteem which belongs unto him. He is an unkind man to his wife, who respects her but as his Father and Mother, when as he must leave Father and Mother in his affections in comparison of her. So now, he useth Christ unkindly, and he doth not show his love by believing on him, who doth not by faith receive him as he is God and Man, One in whose hands all power is, & may do what he pleaseth, viz. (Give the spirit from the father) And one who is holy, and harmless, and separate from sinners: I say, unless you believe upon him as such a one, and receive him as such a one, and love him as such a one, than you do not believe, In 1 Rom. 21. They Glorified him not as God, and therefore God gave them up to vile affections. They Glorified God, he confesseth, But not as God, and therefore they were punished. Wherein lay that, that they glorified him not as God; It lay in this, God had put forth his power and wisdom in the things that he had made, and they set up things which they made in the memorial of that God, but they praised him not as a God of infinite power: They looked after no more than was in the creation and therefore not giving infinite power to him, they Glorified him not as God. So I say here, They do not love Jesus Christ as Christ, who do not acknowledge him to be what indeed he is, and to be such a one as he is revealed. I shall speak more plainly thus. The Jews did stumble at the meaness of Christ's outside, because they looked by him to have a temporal kingdom. There are as false & as erroneous apprehensions of Christ in the minds of men now. The deal of Christ with the Souls of men, are as contrary and as unanswerable unto men's expectations and presumptions, as the mean coming of Jesus Christ into the world was contrary unto the expectation of the Jews. Mark it. Christ's deal with the Spirits of men, are as unanswerable, as his coming in the Flesh was unanswerable to what the Jews expected. When ever Jesus Christ comes, he comes as a King, he will be Lord, or nothing. As Kings when they come into private men's houses, command all their servants as their own, and use every room as if they that owed them had nothing to do with them: They take all power out of their hands for the present, and use nothing but what they bring with them, and that which is of their own providing. So when Jesus Christ is come into the Soul, he will have every thought after his mind, and not give a man leave so much as to look after any other thing than himself. Men look not for such a kind of thing as this is by Christ, and therefore they are not able to endure it. Men look for ease, and not to be kept to their duty, and they look for peace, and not for to be under the reproof and corrections and instructions of the Lord. And men look to have their good will accepted, and that Jesus Christ will be served with nothing of what is ours, but of what he gives. Or rather thus, when Jesus Christ comes unto men, he brings trouble, Behold a Sword: He changeth men from what they were, and takes them off from the practices wherein they walked, which they thought were good. As when Jesus Christ came, he nulled all the services of the Jews, which they thought were exceeding Glorious. Now Jesus Christ comes and sets the axe at the root of the Tree, and saith, If we will not bring forth Fruit, we shall be cut down. Now the Soul looks not for any such thing as this. What are the expectations of men by Jesus Christ, but only that Jesus Christ should be a Chariot, that Jesus Christ should give him his hand to sit by him in Heaven? Men look that Jesus Christ should come with his Arms ready to receive them, and his Bosom to lay them in: They look for nothing but what may make their lives more free, and their Spirits more quiet than they were before. You will be mistaken in receiving Christ: If you have peace with him, you shall have trouble. You shall be a King and reign, but he will be a King and reign over you. He will be served by you, but you shall take all from his Treasure, that you may say only as David did, Of thy own do I serve thee. Now this being contrary to men's apprehensions, they are not willing to it, and being not willing to it, they are not believing. If Jesus Christ be not received according to that Glory which he hath, and which doth belong to him, (Make as much of him as you will) yet still it will not be salvation to you. We saw his Glory (saith the Apostle, (when he preached) as the Glory of the only begotten Son of God, John 1.14. [As] that is, it was no other Glory, and can be counted no other Glory but what belongs unto God himself. Now as Jesus Christ is preached and known, so he must be received by the hearers. There is nothing that is worship and honour unto God, nothing that will make us happy, but what is done unto God and Christ, as such. The Apostle makes this in 1 Thes. 2.13. to be a sign of the effectual calling and conversion of the Thessalonians, That they received the word, not as the word of man, but as it was indeed the word of God. As the word must be received as God's word indeed, so must Jesus Christ be received as he is indeed. Look therefore what Jesus Christ must be that he may be the Author of salvation, you must receive him as such, if your Faith be saving. It was necessary if he would save us, that he should be God and Man: that he should be the head of all things: that he should be holy and separate from sinners. Do you now receive him by Faith as such a one? Doth your Faith close with him gladly under these respects? It is not enough to saving Faith that you do not deny him to be thus, but he must be owned by you to be thus. I say he must be owned by you. A man may under one consideration be wonderful kind and respectful to a Person, when under another consideration he will show no respect to him. As for example. They said unto Lot that he came in among them to sojourn, and would have Lorded it over them. That is, (as if they should have said) If Lot will live among us, and take his being with us as an ordinary Person, he may: But if he thinks all things must be as he will, If he will trouble himself with our matters, and order all things according to his Will, and be our Governor, we will have nothing to do with him. Therefore the Apostle faith of some men, that they love him not as a Lord, 1 Cor. 16.22. If a man love not the Lord Jesus Christ, let him be accursed. They love him as Christ, for so he is anointed: and as Jesus for so he is a Saviour: But this [Lord] being added, makes their hearts to rise against him, and against the precious oinment and Graces that are in him. And so you shall find in Judas 4. He saith, there are some that do deny the Lord. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, used for a [Lord] is a Master of a family: If Jesus Christ will come, and he will have all our time, and strength, and not only that, but the things that are done must be after his order, and according to his mind: Our wisdom and reason must not direct us in the things that we do, though they be materially good: If so, the Text saith, They deny him: that is, They profess they will not have such a one to rule over them. And thus if you compare it carefully in Luke 20. from 9 to 17. verse, with Math. 21. where the same parable is repeated, though those that had the Vineyards let out to them were angry with the servants, yet they used them not so i'll, as they used the Son: And why did they use him so ill? It was only because he was the heir, and would have ruled over them. We will not (say they) have this man rule over us. And therefore as Persons are wont to inquire what the quality and disposition of those are, with whom they desire to marry, before they make any treaty or Covenant with them. A wise Man or Woman first sits down and consider, whether they can like a Man or Woman of such a Spirit and behaviour: Suppose him to be dull, and harsh, and contrary to her desire. So first get the knowledge of Jesus Christ as he is one that saves, and then examine yourselves how you can submit unto him, that you may judge whether your Faith be true or not. Can you submit unto Christ as God, having all things of himself, and having an absolute dependence on him for all? Can you receive him as your Lord and head? and therefore say as John did, he must increase, but I must decrease, he must reign, and I must be put under his feet, and it is fit it should be so: Yea, canst thou receive him thus simply and not upon condition only or principally? Rather than the Prodigal would starve, he would serve, and serve in the meanest condition that could possibly be. Rather than he would die he would eat and feed with the Hogs. A great change, and altogether unlike the Spirit of such a one as he was when he went out from his Father, that could not endure to live upon his Father's courtesy, in hopes of his portion, but must have it in his own hands. Now as he did it out of necessity, so may men be ready to receive Jesus Christ. But in such a case as that is, it is a burden to a man, and unto Jesus Christ also. For I beseech you consider it. If there be no greater cause or reason, why a man would have Jesus Christ, than that he may be a Plaster to heal him of his sores than that he may be life to recover him from the dead. (His life is dear to him, that is clear, And his salvation is dear to him but) Jesus Christ is only as a means to serve his turn, and so far he cannot but be desired of a man. What man is there (as you shall hear by and by) that will take delight in Physic for itself, or that doth not count it a misery to be always in Physic, though it be a means to preserve his health. Salvation is to be looked for by Jesus Christ, But Jesus Christ especially. When Faith gives entertainment unto Jesus Christ, it also receives salvation. As Christ said unto Zacheus, This day salvation is come unto thy house: But Jesus Christ is the great and chief Guest. Faith (I say) bids welcome unto Christ and his benefits, but most of all unto himself. And so much now shall suffice to have spoken of that first sort, such as receive not Christ willingly, and therefore have no true Faith, because they receive him not according to that Glory which he is of. CHAP. XXVI. Asecond sort of Persons not Receivers of Jesus Christ viz. Such as delay their coming to Christ. When delays argue unwillingness. SEcondly such also as do delay and put off their going unto Jesus Christ or closing with him. Delay argues unwillingness. So the Seller saith, A man hath no mind, he is not willing to lay out his money, by beating up and down he doth not make up his bargain. Again. Delays are a kind of denials. And so the poor man takes them who calls and asks for an Alms, and receives no answer. In War, If men accept not of conditions by such a time, they are counted enemies. God counts delays, unwillingness, Luke 14.18. The Guests that are invited would not come, and yet if you look there, you shall see that they do but put off the matter for a while, for one saith, he had bought a yoke of Oxen, and another had other business, that he could not come. God counts you to be unwilling, when you are delaying. There is a forbearance which is not a delay. As the Apostle Peter saith in 2 Pet. 3.9. The Lord is not slack concerning his promise, though he delays his coming to judgement: because he hath this great reason for it, viz. His elect are in the world, and must be born into it, that so they may be called and saved by him. The Lord having so great a reason for his patience with the world, therefore he is not to be counted slack, though he lets things go disorderly and without punishment for many years together, for what we can think. I may say now in the like case also, that a man doth not delay to believe always, because he doth not believe? For there may be some reason for it. There is no reason can exempt a man from the obligation unto Faith. It's no reason at all for a man to say that because he is poor and miserable and under God's displeasure, or in his sins, therefore he should not believe. But though there be nothing to exempt a man from the obligation of the Commandment of Faith, yet there is something to be done before the Act of Faith. That is, the heart must be humbled, and have the sense of sin, The sense of sin and of a man's need of Jesus Christ, doth in order of nature precede & go before this Act of resting on him. He that hath no sense of sin, aught to say that it is my duty to believe: But he ought to say as well, That I may believe, I ought to see my sins. Because therefore there may be a reason, therefore every forbearance of believing is not a denial. Nor doth every forbearance argue unwillingness. Every forbearance of a duty is not a sign that a man is unwilling to a duty. As for example. A man makes his friend to stay at the door, or in some outhouse for a while before he goes out to him. Because the room wherein he would entertain him is not righted and made handsome for him: And yet he may be as glad of his coming, as of any thing in the world. And yet make him stay till things be ready for his entertainment. So the Soul may be desirous of Christ, and yet not think himself fit to receive him as yet: A fault there may be in thee, and often times there is, Because Jesus Christ provides for his own entertainment. As soon as ever the door is open, that is, that the heart be sensible of sin, Jesus Christ doth come in with all his furniture, makes it an habitation for himself. If a man will stay from Jesus Christ for want of one degree of Grace more than he hath, there is the same reason he should stay for all degrees of Grace: for all degrees of Grace are little enough to compass him with, or to give him entertainment. But though that forbearance argues not unwillingness in all cases, yet in sundry cases it doth. As for example. When we are not sensible, and take not notice of what is done by God and Christ to egg and draw out the Soul by Faith unto him: When no spurring will make us go on: Though we be exhorted, persuaded, commanded, entreated, threatened, yet still we stand where we were. Amazed at our misery, but give not up ourselves unto this Grace of Christ. Or if a man be moved and not proportionably unto the means that are used: Though he hath lived long, and been under the persuasion of the Gospel continually, yet still there is little, very little progress, or looking towards the Lord Jesus. Like green wood, that though there be much fire, and earnest blowing, yet retains nothing but only a little warmth, and comes not unto fire at all. Were it only a dulness and heaviness, and slowness of spirit, and not unwillingnesr, the continuance of the means, and being continually spurred would remove that, and make us at length to get as much as might testify and bear witness to our Souls that indeed we are in love with the Lord Jesus Christ. Where (I say) continual means and Ordinances do but very little, it is a sign that there is not only slothfulness, but unwillingness, that the Soul is not wrought upon effectually. But then especially doth delay argue unwillingness when a man stifles and hinders the working of the means. He pincheth in the pains that would deliver him of all his trouble: He weakens and enervates the Arguments that are brought to persuade him to go to Jesus Christ. He grows witty and wise and cunning to evade the Arguments and Reasons of the Gospel. And then again is a man's delay a sign of his unwillingness, when he hath it in his power to believe, and yet doth not believe. I say when he hath it in his power. As it is a sign a man is not willing to pay his debt, or to give unto the poor, when he hath it by him, and yet bids the poor or the debt or to come another time. In all that are regenerate there is a Spirit of Faith: And when they are under the means, and the means do affect them, it is then in their power to heleeve. Naturally no man can believe: But it is given unto them that are regenerate, and they can bring that power into act when the means do work upon them. As now in the hearing of a Sermon, for a man to withhold his Soul from Jesus Christ, when the Ordinance presseth him, yet for him to keep his heart back from going unto him, that is a sign of unwillingness. I will mention but one delay more. And that is when a man keeps from Jesus Christ without a Reason. And let me tell you this, that if once a man see his sin, and his own helplessness, there can be no Reason why he should keep from Jesus Christ. If there be any reason, It must be either in himself, or in Christ. If it be in himself, it must be one of these two things. Either the want of Grace. Or the abundance of corruption and guilt that lies upon him. If it be want of Grace. It must be, Either the total want, Or the want of some degrees. The whole want of Grace that is no ground why you should not believe, for by believing you receive Grace for Grace. Grace is an effect of Faith: It is the blessing of that seed, and the Tree that grows upon that Plant. Nor can it be for want of some degree. For as I told you just now, There will be as much reason for a man when he hath attained to twenty degrees of Grace to stay still till he hath attained to the last degree of Grace. as there will be for him when he hath one degree to stay till he hath twenty degrees: for all degrees of Grace are little enough to give Jesus Christ that respect which belongs unto him. If it be not therefore the want of Grace in whole, or in part that should keep a man from believing, Is it the greatness of thy sins? But Know that thy sins are the greater by delays. As the debt grows more by nonpayment: Use, and Use upon Use. And the wound grows the worse by not laying on the thing that may heal. Is not the reason then in thee? Nor in thy sins, nor in thy Gild: But in Jesus Christ? That it cannot be. For the Bride saith come, and take of the waters of life freely, Revel. 22.17. And what can be more said, or be more desired? Jesus Christ is glad when sinners come to him: more glad than a godly man is of the conversion of another. As in Luke 16.22.28. The Father was exceedingly rejoiced when the Prodigal came home, when the elder Brother was troubled at it, Rom. 10.8. The word is nigh thee even in thy mouth. It is nigh unto thee: that is, It is throughly known, As we throughly know the things that are spoken in our Ears, the sound that is not far off, but near. Now the word is nigh unto thee, even in thy mouth. As a thing that is confessed by all, we phrase it thus, viz. that it is in every man's mouth. Now it is in every man's mouth, and Jesus Christ hath made it evident in his word, that whosoever belieus shall be saved. The word is nigh thee, and in thy mouth, that if thou believest thou shalt be saved. If there be any reason therefore that thou goest not unto Jesus Christ, it must be thy own apprehension and thoughts. For there is none in the Object Jesus Christ: nor any such reason in thyself. I say all the reason must be in thy own apprehension. And therefore thy apprehension is such, because indeed thy heart is unwilling to receive Jesus Christ. Unwillingness forms and shapes and frames strange apprehensions in the Understanding. As where a man doth not love he will find occasions to be angry, and Arguments as often as he thinks good to engage and separate his affections from that thing or Person. Especially Beloved where there is a feigned reason. Mark what I say. Where there is a feigned reason there is unwillingness to receive Jesus Christ. A Lion, A Lion saith the Sluggard is in the street. Men say that they shall be refused if they go unto God by Jesus Christ for Faith. You do but imagine this: It's but a feigned reason for your unwillingness, for none ever went to him that received a neglectful Answer. In John 6.37. Those that come unto me, I will in no wise cast out. Men think if they should lay hold upon jesus Christ, they should but flatter themselves presumptuously, and their hearts would be hardened more. It is but a feigned reason. For as fire softens wax, so would the love of God soften thee. The apprehension of the wrath of God hardens, and the apprehension of the love of God softens. As men go up and down Markets and Fairs and and think to do better till they have lost their opportunity; So do men put off, and put off to believe till the day of Grace be past. There is as great a hazard in delay, as in opposition or refusal: and though it seems not unto the Conscience to be so great a sin, (but it is coloured with modesty, humility, and fear) yet not withstanding it is as dangerous. The Lord he reads the principle from whence it comes, and he judgeth of the Act according unto it. The means continuing and the heart being stirred, yet men find out some rub or other in the way, something or other to stop and delay their course of going unto, and closing with Jesus Christ. It may be their ruin. It is as much as if they should say, They would have none of Jesus Christ, nor of his salvation. There are some men so foolish that they will not send for the Physician, nor take advice till the Disease hath gotten them down and they are overcome by it and weakened and brought unto the Grave. So it is a folly of Spirit that till we see all means perishing, we will not come unto a period, and put an end unto the dispute and debate of our Spirits whether we should believe or not. That is the second thing, that Delays do argue unwillingness in the cases that you have heard CHAP. XXVII. A Third sort of Persons not Receivers of Jesus Christ, viz. Such as do not give Jesus Christ that place in their heart which is fitting for him. There are. I. Some that entertain Jesus Christ only in their Fancy. Of these there are two sorts. 1. Such as entertain Jesus Christ only under the Metaphors and Representations by which the Scriptures set him forth. 2. Such as entertain him only as a chief point or Doctrine in Religion. II. Some that entertain Jesus Christ only in their Understandings and Reasonings. III. Some that do indeed entertain him in their affections, but not suitable to his excellency. The Conclusion. THirdly: Let me speak to a third, that do receive and believe presently. They have no fault in their apprehension of Christ, nor any fault in their puts off and delays, but they do not give Jesus Christ that place in their hearts that is fitting for him. I say they give not Jesus Christ that place in their hearts that is fitting for him. What greater unwillingness almost can one show to entertain one, than to lodge him in some mean room, or in some outhouse, or with some base and vile company, which he knows his Soul abhors? To lay a noble man among the Swine? Or to lay a man that is of tender sense where there are most noisome smells? What greater proof of unwillingness can there be to take one into an house, than such an entertainment? 2 Cor. 1.6. We beseech you receive not the Grace of God in vain. He intimates thereby that there is a vain, that is a slight and neglectful receiving and entertaining of the Grace of God by Christ. When Christ was born, there was no room for him in the Inn, but in the Stable, and he was cradled in a Manger. And so now do men deal with Jesus Christ in receiving him by believing. There is a kind of believing which is a receiving after that sort. As for example. He is only taken into some men's mouths: Men speak much of him, but their hearts are far from him, though they draw near to him with their lips. Some men have Jesus Christ only in their Fancies and speculations, only in their outward room and Fancy. The Fancy is unto the Soul as the Porch or outward Court is unto the House: Or it is as a Shop or a Warehouse wherein Commodities are set forth, that so that those that pass by may be taken and alured by them. This is the nature of the Fancy of a man: Now jesus Christ is admitted no further with many men. That is. The Knowledge which they have by Christ is only by the Metaphors and borrowed speeches which the Scripture useth, and by which he is resembled and set forth in the Scripture. Their knowledge of him, is not proper but Metaphorical and figurative. For the better helping you in this, you must know that there are two sorts of fanciful Faiths (if I may use that expression) two sorts of people that receive jesus Christ only so far. 1. Such as hearing or reading in the Scripture that jesus Christ is Compared to a Rock, and Bread, and Water of life, and unto a Tree of life, and set out as one that stands at the door or Gate of Heaven taking and entertaining those that are received unto Glory. The Scripture setting out Heaven as a City: and fellowship with God as a Feast where jesus Christ comes as the Master of it, to see his Guests that they be welcome, and want nothing but every way entertained according to the State and Fullness and Riches of his House: Such reading that the Scripture sets out Heaven as a House, and as a Paradise for pleasure, and as a Kingdom, that hath all kind of contentment in it and lives indepently: they hereupon begin to think of the state of believing, as a participation of such kind of things, and their affections are taken much with them. And now men's apprehension of a state of Grace and happiness, it is form up of these: They contemplate of happiness under these resemblances. This is that which the Scripture calls the form of Knowledge. The form of Knowledge. As in a Map or Globe all the kingdoms and places of the World are put, that in one view they may be beheld. So men have in their minds, and head and thoughts what the Scripture hath thus set forth Heaven and Christ by, and further than that their understanding goes not. Of this sort of fanciful kind of Faith, are Raptures wherein men have visions, and think they see glorious sights both walking and sleeping, and that they hear voices speaking unto them, and comforting, and calling them to that Glory and Honour which they imagine the state of Grace makes them Sharers in; imagining themselves to be as upon thrones, and in Gardens, and in the midst of pleasures and treasures. These are the meanest and lowest sort of this kind, for those that have but little or no understanding and insight into the things of God, have these visions and receptions in their minds and apprehensions most frequently. Ignorant Persons they know not the mind of God. And many sick dying men whose understandings are weakened, or who have but little understanding, all that is left them, being but a disturbed fancy who have lived the life of man so far as understanding and fancy goes, yet sometimes you shall find them speaking of their desires to be gone, to be in Heaven, to be gone to sit upon Thrones, and going into arms, and going to be partakers of riches and greatness, and to be with their Saviour, where Glory is prepared and many such things. And yet it is but a Fancy, as is apparent if a man searcheth the bottom of it. They are taken with their apparitions and resemblances of Glorious things, and in them they are safe. Metaphors or figurative speeches (Let me speak that by the way) are used by the Holy Ghost, and of use to signify excellent things, and to win the mind to think of spiritual things: The mind is brought to think of those Heavenly things by earthly things: Even as Children are won to drink off a cup of Physic by the gayness of the Cup, or some such thing as takes the Fancy. But mark what I say. There are no Metaphors that can set out the things of Jesus Christ, or Jesus Christ, as they are to be received by Faith. No Metaphor can set them out. Saith the Text Matth. 11.27. No man knows the Father but the Son, and those to whom he reveals him: And how doth he reveal him? Eye hath not seen, nor Ear heard, nor hath it entered into the heart of man: that is, Neither by the Eye, nor by the Ear, what God hath prepared for them that love him. Therefore if you look into it you shall find an infinite disproportion between the things figured, and the figure itself. As for example. Christ is called Bread. Though this be an Vmbra and gives you a little shadow of Christ, yet it tells you not what Christ is: for bread doth but preserve life, and Christ gives life unto them that have it not. And you know how bread is made: But Jesus Christ is of another constitution. Mark it. So long as truths or things are in the Fancy, they are but little known. For they come not into the Fancy nakedly and in their own nature, but in some shapes, and figures, and representations. Before the understanding can receive any thing it must subtract the thing from all these figures and shapes which the fancy puts upon them. Yea indeed this kind of figurative apprehension, where it is alone, as it is the lowest and meanest sort of knowledge, so indeed it is nothing but a spiritual madness and distraction of mind. For as it is madness in a man that lies upon straw to think himself upon a Throne, and for him that hath Chains about him, to count them the Ensigns and Badges of royalty and state: And he that hath nothing, to think himself to have all things. The like madness is it for a man to think of the glorious things of Jesus Christ so meanly, as meat, and houses, or any Metaphorical speeches can set it forth to be. It is all one to think mean things glorious, and to count glorious things to be mean. At the beginning of the Reformation, the Devil hath been wonderful careful to dress up the fancies of men for Jesus Christ. He hath appeared unto men that have been falling away from Popery under divers shapes: And in all of them, as if he were an Angel of light, speaking for and pleading for the Religion and worship of Christ, and setting out heavenly things according to earthly and carnal apprehensions. And poor Souls in those times being deceived by him, have thought indeed that they had such kind of Revelation as the Prophets of old, and have applied unto themselves those Scriptures, Acts 2.17. That in the last days young men shall see visions, and dream Dreams, etc. whereas all this while it hath been nothing else but a work of fancy, A figurative representation of the things of Jesus Christ unto them. Though there be a great deal of use to be made of figurative & metaphorical speeches in the Scripture yet they are neither able to set out Heavenly things to the full, And as they are not able to set out Heavenly things to the full, so the Ground of our Faith is not the similitude that is between earthly things & spiritual things, but only the testimony which the word gives concerning Jesus Christ. And mark this. If so be that we do receive the Testimony which the Scripture gives by Faith, than it is without any such kind of shape or image in our Understandings, because we do by Faith so know as God knows, As God knows intuitively, so doth Faith also. I say as Metaphors are not able to set out spiritual things spiritually: So that light by which they are to be received, is not that likeness which is between the similitudes, but it must be from God himself immediately. Faith takes God's testimony. It is not true Faith which judgeth, or accepteth of any thing by any light, but the report of God. 1 Cor. 2.16. We have (saith the Apostle) the mind of Christ. As God himself doth not know, his knowledge is not resolved into or gotten by Metaphors or similitudes of earthly things, So neither is our knowledge that we have by Faith. There is a great opposition. There are two kinds of Arguments as differing as possibly can be. The receiving a thing upon report. And receiving things from similitudes. That is another kind of reasoning. As when we know there is a God, and infinite Wisdom, and infinite goodness in that God we know it intuitively, (as they speak) That is, there is something falls into the heart, which (without any image) doth fix this upon the heart, that there is such a Wisdom and Power. So from the Testimony of God, there falls in such light, as makes a man without any Image or figure to receive Jesus Christ. Therefore I say you do but hold up Jesus Christ in a Fancy, and hang him up as a picture in your house, and that is not a receiving him by Faith. Though this representation of him is that which (as you shall hear hereafter) hath strange effects upon men, viz. An Imaginary happiness: And a persuasion raised upon a man's Imagination. A strange kind of effect wrought upon men's affections, and the alteration of men's courses. But there is a second sort, (that I may go on with that) of those which have only Jesus Christ in their Fancy, and they are those that know and like of him only as he is a part of, and head, and main point of the Doctrine of Religion. As every science doth consist of divers principles and common heads whereunto all other things are to be referred. So doth Religion also▪ God hath put all that knowledge which is necessary unto salvation into a frame or model. The Scripture calls it a pattern of wholesome words, in 2 Tim. 1.13. He hath put it into a Summary or Systeme that we may see the Glory and excellency thereof at once, and be settled in it, and be taken with the apprehension of it, when we see one part agree with another: And there is no contradiction, and one depends upon and maintains the other. As in a building of a stately House (which is uniform) when one part is a support unto the other. Look into Heb. 6.1.2. The Apostle speaks of foundations summing up all Religion into a few particulars. In 2 Tim. 1.13. The Apostle saith that the pattern of wholesome words, or sum of Religion, it doth consist in Faith and love. And in another place he calls it the Doctrine which is according unto godliness 1 Tim. 6.3. Now in this model or frame, the Doctrine of Jesus Christ is the principal point. Look upon the whole Scripture, and Jesus Christ is the principal Theme. Look upon all the matters that belong unto salvation, and he is the chief Argument. Even as the Centre is unto all the lines in the Circle, So is Jesus Christ unto all the several truths which belongs unto eternal life: They are all drawn from him, and they all tend unto him. And according unto this it is that men do receive Jesus Christ. They receive him as a man receives the story of Moses, or Joshua, or any other worthy that have done some noble Acts: That is, as he who is the subject about whom all that is conversant, And the Person by whom all those great things have been done. And this knowledge of Jesus Christ is that which the Apostle calleth a soundness in the Faith, Titus 2.2. when as men err not from, and make not shipwreck, of Faith and a good Conscience, or Faith especially. 1 Tim. 1.19. From this knowledge a man may be so established in the profession of Jesus Christ as that he may be able to instruct others, to answer all arguments that shall be brought against this profession, and to endure much even as the Heathen Philosophers that would rather die the cruelest death, than leave any one principle of their learning and profession which they had received. So a man may see so great a reason for the things of Jesus Christ, that a man shall not dare to part with the least beam of it for the greatest afflictions in the world, or to avoid the greatest misery. But yet notwithstanding all this a man may be without saving Faith. It may be thus received into a man's mind and judgement, and yet not be a faith that will bring him life and Salvation at the last. For I beseech you consider it. A man may thus receive Jesus Christ by a common gift of the spirit, though he hath no Grace. In Rom. 2.20. The Apostle saith of those that were not Jews in the Circumcision of the heart, that they had a form of knowledge and did delight themselves in the Law, compared with the last verse. And if you look into Rom. 6.17. You shall find that besides the form of Doctrine, unto a man's Salvation there is required his being delivered up unto it. But (saith he) you have obeyed from the heart the form of Doctrine, whereunto you were delivered. DELIVERED, that is, cast in the shape, and conformed unto it, so as that what you know, hath authority and power over you. As we say a man is delivered into such a ones hand, when he is made sure of, so as he cannot escape. A man must through obedience come under the power of that which he knows, or his knowledge is not saving. Yea notwithstanding all this kind of knowledge, and this judgement, and understanding of Jesus Christ, a man may have no affection nor love unto him at al. In John 2.25. It is said that many believed upon Christ, but yet he saith, they were such as he did not dare to trust himself with al. That is, they would have betrayed him, and for their own advantage would have put him into the hands of his enemies. 2 Tim. 3.5. They have a form of Godliness, but deny the power thereof in their lives. That is, a man may know much, and know it exactly, and yet the things known have no power to order their affection or to subdue their corruption. Or as some do understand the [Power] in opposition to the [Form.] They do not value the things as they are in themselves; All their esteem reacheth no further than the order and rank that these things bear in the matters of the world. As for example. A man in casting up an account may value a counter a pound, or a thousand pound, only because it is so in reckoning: So a man may value Jesus Christ at a great reckoning, as one that contains all the doctrine that belongs unto Salvation, and yet notwithstanding unto a man's self Christ may be but a brass Counter, and as one that hath no value in himself. That is all I shall leave concerning this point That Jesus Christ is received only into the fancy, when a man knows not Christ in himself, but his apprehension is form only into the Metaphors and figurative speeches in the scripture of him. And when they know him only as he is the main point of Doctrine in religion, but his heart is not taken with himself. There are some who go yet further, And they are such who take Jesus Christ into their understanding But it is into the reasoning part of them (as I may so speak) that is, so far as they are convinced by demonstrations and evidences and undeniable arguments, so far they receive Jesus Christ. True faith goes by testimony, and that is the argument and chief ground of it. A man may receive the word of God to be true upon the same ground that he may receive any other writing, or book which teacheth a man, whether it be the knowledge of Countries, or of the heavens, or any other art whatsoever. In the scripture Isay a man shall find the same things to persuade him, which he finds in other books. A man believes other Books to be true, because it hath good report, because it is ancient, And the parts agree, And they interfere not, nor contradict one another: They have experience that the things there said, comes to pass, & the like things have been done which they report. And so a man upon the antiquity of the scripture, and the agreement of the scripture, and upon the equity that is in the command of the scripture, comes to think that the scriptures are true. But now the Spirit of God joining with these, and sitting upon these, (I say, These common arguments withal sciences) the spirit of God improving all these, may work upon men very much, But if so be that men go no further than these, there is not faith in Jesus Christ neither. For I beseech you mark it. All faith, it is an act, so far as it is saving, it is a willing receiving of Jesus Christ. But these demonstrations and arguments, they do compel the understanding. The understanding cannot but consent unto them, and it is irresistibly (do what it can) bowed to give consent according to the same, and that is an argument that it is not saving. As a man who yields obedience, not because he loves the Governor, but because he knows not how to help himself (or to do otherwise) being conquered. So these evidences and strong reasons, they lead a man captive, and a man consents in his understanding although the heart be against them: a man may join together with them, and yet notwithstanding they be things which his heart doth most of all abhor: therefore they cannot be saving. Mistake me not beloved. There is nothing so careful of having a good evidence, as Faith is, It is the most secure Grace of trusting unto, that possibly can be: It will take nothing but what is increated for its ground: It will either have a testimony from God that cannot err, or else it will not receive. But though Faith may look after the clearest evidence, yet it looks not after an evidence arising from the things themselves, but from the word of God: Not from the Matter, but from God's report. If God will say it, let the thing be never so obscure, and contrary to sense or reason, yet Faith will receive it. But that which I now intent in this, is, That even as the Devils they do believe (the Text saith in Jam. 2.19.) but they do it, because they have experience that the things which God hath spoken come to pass (as I have showed heretofore) They are convinced by what they have seen and found, that what they yet see not accomplished, shall be in Gods own time. And so there is a Faith also among men, even concerning the things of the Gospel, which is contrary unto their lusts: But yet it's not grounded upon any thing, but merely upon demonstration, upon demonstration (I say) or experience, and therefore it doth not save. There are some therefore that receive Jesus Christ only into their reason. Into their reason only. I have made these several steps in the laying open of this truth, because that the Devil doth with the Souls of men, even as Warriors do when they have a place to hold out against an enemy. If so be that they cannot keep one Wal, or one part of the Fort, they get to another, and there strengthen themselves: They would keep them out of al. If the Devil can keep Christ out of the fancies of men, he wil If he cannot stay him there, by reason of the means that they live under, than he stays him in Reason, and labours to set him up there: You shall know what I mean by it by and by. A man may receive Jesus Christ into his reason, and yet have no good will to him. (which is the Point that I have in hand) For as the Eye being opened, cannot but see the light, so neither can the Understanding but take notice of the truth that is propounded unto it. The Will hath a power when the Object is before it to refuse it, But the understanding hath no such power. But when as a thing is propounded, it cannot but observe it. A man may not like, nor own what is propounded, but he cannot but take notice of it. And therefore (by the way) when we say that men will not know, or men are wilfully ignorant. The meaning is this, They will not be known to know, or do wilfully keep themselves from reflecting upon the consideration of what they do know: for when the light comes, It cannot (I say) but be received. Therefore for the better opening of a man's receiving Jesus Christ into his reason. Know, that there is a difference between Reason, and Reasoning. In the Latin tongue, they have two words that do aptly express it. Ratio and Rationis operatio. It is that reasoning which God hath given unto men, to join truths together, which are of one sort, and belongs unto one subject, And to collect and gather the consequences which follow thereon. This is reasoning. And by this many men come to be great disputers, and contenders (as you shall hear by and by) for that Faith of Christ which they have not dwelling in their hearts. As in the time of the Law, The Jews had some who kept their Genealogies, who retained the knowledge of every Tribe, the heads of the families, and the kindred, and the alliances which every one had to another by matches and marriages. So God hath given [Reasoning] in the soul this office, To keep the foundation, or principal heads of truths and to keep also in memory the consequences, which are as it were the kindred of those foundation truths, the marriages which one common head hath with another, the influences which one point hath into another. This Reasoning adds nothing unto truth, but doth arise from the nature of truth itself, and is in the thing, in the truth, whether or not that it be reached by us or not. As for example. We reason thus. If God made the World, than the World was not eternal. Whether we collect this or not, yet in this saying, viz. That God made the World. This, viz. that it is not eternal is comprised. And this kind of Reasoning, the Scripture makes use of in the matters of Faith. Rom. 3.28. Therefore we conclude that a man is not justified by the works of the Law, but by Faith in Jesus Christ. And in Matth. 22.32. Upon this Jesus Christ proves the resurrection of the bodies of men, viz. God hath said; That he will be the God of Abraham, Isaac, and Jacob, and of those that believe upon him. If he hath said (saith Christ) that he will be their God, then by consequence, They do live unto him, and their bodies also shall live together with their Spirits. And because the Scripture maketh such use of these consequences, or this kind of reasoning, therefore we are commanded to attend unto reading; because the words of scripture are means whereby things comes thus into our Understanding. And we are required to Search the Scriptures, John 5.19. which is a Metaphor taken from Hunters, whether they be Beasts, or Men: They look after the footsteps of their Game. As, by instinct the Dog taketh the sent here and there, and follows the Game, as if it were following the conclusion. So the mind of a man puts things together, and must put the things together that are in the Scripture, and conclude from them. But besides this Reasoning, There is also Reason. which is the principles and notions of things that are in us by nature. And these are of two sorts. Some are common and universally true. True in every Matter or Science. As for example. That the rule is before, and more known, than that which is ruled by it. That the Cause is more excellent than the Effect. That the means (so far as it is a means) is less excellent than the end. These and divers others are true, not only in humane Sciences, but in matters of Faith. As for example. It is as true, that the scripture, because it is a rule, is before men's Faith, and before the Church, and of greater authority and efficacy, Even as it is true, that the Laws of men are in order of nature before any thing can be done lawfully, or to have a reward or acceptation. And so again. The Body of Christ, though it be in Heaven and full of Glory, yet notwithstanding is as well contained there, and not every where, as it was in one place, and not in another when it was upon the earth. Now besides those general and universal principles of reason, there are in us by nature particular principles or notions which do belong unto particular subjects. As, Unto the nature of God: and unto Righteousness, and unto Justice: Whether that righteousness be personal, and moral, or whether it be political, or that which a man is to exercise as a judge towards others. There are notions which are proper unto the beings and kinds of Creatures. Now to draw unto the thing that I would speak unto in divers cases. Both Reason & reasoning may argue an unwillingness to receive jesus Christ, and so a want of true faith. The receiving Jesus Christ may be such both into reason, and into reasoning as argues a man not to believe upon Christ unto the Salvation of his soul. Give me but leave to instance but in some of these as briefly as I can. As I. When no more is believed concerning God and Jesus Christ, (Mark it) when we believe no more of God and Jesus Christ then can be deduced out of the principles of the knowledge of God, which are in us by nature. Take the principles of the knowledge of God which are in us by nature, and that not only in nature fallen and corrupted, but in perfect and innocent nature. The testimony which God gives us of himself through Jesus Christ (I say that which God hath revealed Christ must do for us or else we cannot be saved) cannot be deduced from those principles and from that reason, by any understanding whatsoever. Mark it. What God doth do in and by Jesus Christ may be reduced unto that which God hath made known of himself, and is his nature: There is no inconsistency between them. Yea, the nature of God becomes a pawn and security for the making of that good. But out of the nature of God, these things cannot be deduced. As for example. There is no inconsistency between God's holiness, and his giving his Son for us. There is no inconsistency between his Justice to punish sin, and his pardoning of sin, as he doth it: They may well stand together. But the most perfect and absolute understanding of the Justice, or of the holiness of God, or of the mercy of God, cannot teach a man that God will pardon, or that God will give Jesus Christ for him: But that a man must have knowledge of from another relation. And that which (I suppose) doth make this as clear as can be, is this; That the things which do belong unto our Salvation by Jesus Christ, are acts of Gods mere will and pleasure: Such unto which his nature of itself, acts not, but because he of his own pleasure will so do. And therefore you shall find that the Gospel is said to be hid from the Angels, even the Angels that are in heaven, till it be revealed though that they have as perfect knowledge of God as Creatures can have. They see the face of my father continually, saith our Lord Jesus Christ. The Angels that are in heaven, know the love of God, and they know the mercy of God, and they know the power of God: These are the subjects of their meditation: They are endued with such understanding, that they can go as far, and pierce as deeply into them, as can be by creatures; And yet notwithstanding, that God should pardon and forgive a sinner by Jesus Christ, that they could not find out. And therefore the Apostle saith in 1 Pet. 1.12.13. That the Angels did stoop down: As a man lays his ear where he can hardly hear. So the Angels did stoop down. It was as much as they could do when God did reveal the Gospel to apprehend or take notice of it. So you know that the scripture saith, that the things of Jesus Christ they are (in Math. 16.17.) Not revealed by flesh and blood, but by my father which is in Heaven, saith Christ. Were the matters of our Salvation the necessary effects of God's attributes, and his nature, than the things of our Salvation might be found out by those that know and study that nature and those Attributes. But that you see they cannot. The Prophets in 1 Pet. 1.12. That prophesied concerning Christ by an immediate revelation: yet were faint to have another revelation to know the circumstance of the time when the things whereof they spoke should be fulfilled and come to pass. Take the divine nature of Christ as he is the second person, of the same substance with the father, And though you should know that fully, though you had a perfect understanding of it, yet could you not know by it, what the heart of Christ is towards you as a Mediator. And the reason is, because as what the father doth, he doth do voluntarily, and not from a necessity of nature: So what Jesus Christ the son doth, he doth out of a voluntary compact and covenant made with the Father. And therefore he saith, he comes to do his wil Heb. 10.9. And Gal. 1.4. He gave himself according unto the will of God and his Father. Now mark it. If so be that perfect nature, Man in innocency cannot understand by the nature of God what are the things which do belong unto Salvation by Jesus Christ: If so be that a man must believe more unto Salvation, than a perfect understanding (which the Angels have, if it were in man) can reveal unto him. Then must he believe more than the corrupt and depraved mind of man can teach him. Beloved, let me draw it down to a little more narrow compass that may fit your practice. The things which God hath revealed are not examined and judged by what is essential unto the nature of God. It is lawful to examine what is the essential nature of God. It is lawful to look into what God will do, that we may see his attributes shining forth in them: But to examine the truth of what he hath promised, by that which is essential and natural unto God, is for a man to go out of the way that is saving. I will make it plain to you. You shall see many a poor soul, when he hears in the Ministry of the word clearly asserted that God will forgive and pardon sin: The promises of life and Salvation are with such evidence and light held forth, as that there is no exception can be made against them, Yet notwithstanding you shall find a poor soul keeping off from resting by faith in them, because he saith God is Just and of a holy nature, And what communion can there be between such a one as he is, and God? Mark it. Because that the nature of God doth not of itself give forth or promise so much as the Gospel doth, therefore the Gospel is called in question by them. Who ever thou art when thou hearest the promise of God in Christ and by Christ, that objecteth that God is just, and the avenger of such a one as I am, Unless this be thy end, viz. To learn how the Justice of God is preserved entire notwithstanding he passeth thee by, unless it be I say to this end, Thou dost lay a stumbling block before thyself in the way of faith and believing: Yea thou dost discover an unwillingness to believe upon Jesus Christ. Thou thinkest God is unwilling to show thee grace and mercy, because thou thinkest he will do no more than he must needs do by the necessity of his own nature. We count that man to be exceeding hard, who will give no more than he is constrained to do by law. So thou dost with God. Thou countest him to do no more than by law, if thou countest that he will do nothing but what his nature doth hold forth: if thou makest his nature to be the rule, and not his promise. His nature doth give security that that which he hath promised shall be performed, and that he will do what he hath promised. How hard is that man to believe, that will believe no more than he is forced unto? that will believe no report unless he hears it with his own ears, and sees it with his own eyes: And so dost thou, when thou wilt not rest in the promise of God. It is true indeed, That men may be brought to believe, we teach them that the nature of God is good and kind and merciful: But it is only to these ends, and in this sense: Partly to show them that God is not moved by any thing out of himself: But not to show them that he were not God by nature unless he took their cause to heart. And partly it is to show them how his will hath set his nature on work for them, and of his grace he hath laid a law upon himself that as he is holy, he should keep his word, And as he would be acknowledged to be powerful, so he should work for us: and as he would have the glory of his Justice, so he should save. And therefore Christ useth these titles, Father and Holy Father, as it is in John. 17.11.21. But this is the first thing. When men will believe no more than can be deduced out of those principles which they have of the knowledge of God in them by nature, when as the things that God hath promised by Josus Christ, are those things which his nature will make good, but they are those things only which his will hath given to us. II. And again, Men do receive Jesus Christ into their reason only, when as they will believe no more than can be demonstrated, and evidently concluded from the scriptures themselves. Concluded from the scripture, every thing must be demonstratively or by just consequence, and it is believed savingly: But though it must be concluded justly, yet it is not necessary that it should be demonstrative unto our faith. A conclusion is then demonstrative (mark it) when it is as clear and evident as the principle is whence it is drawn. I say when it is as clear. As for example. In 2 Cor. 5.15. Saith the Apostle, If Christ died for all, then were all dead. This is the conclusion, Then were all dead: and this is as demonstrative and as clear as this, That Christ died. For he died for them, and in their stead: and he needed not to die for them and in their stead, if they had not been liable to death themselves. But all matters of faith, all matters that shall be done for us by Jesus Christ, shall not be thus clearly demonstrated. That is the thing in hand. For the proof of it. Consider with yourselves, that it is the self same faith whereby a man doth believe his own Salvation, and doth believe the truth of the promises. The faith of assurance it is a divine faith, as well as the faith of assent is unto what God hath revealed. A man that makes this discourse, Mark. 16.16. He that doth believe shall be saved, takes that upon the word of God, which cannot be denied: But I have true faith, faith he and therefore I shall be saved. This conclusion now is as divine, because drawn from that proposition, as that proposition is, That he that believes shall be saved: But it is not as demonstrative and clear. It is as true I say but not as clear. Then you see that more is to be believed then can be clearly demonstrated. The scriptures are like a treasure or womb, which contain more things in them then the word at the first face and looking upon can make known unto the mind of a man. I would but only instance in one thing more, Math. 22.32. which I spoke of just now. Christ goes about to prove the resurrection of the dead from this, that God said, he will be the God of Abraham, Isaac and Jacob. That he will be their God: that is clear. From thence he concludes therefore that the dead shall rise: This is as certain, but it is not so clear, unless God first explains what it is to be a God unto one. It is required of Faith in this promise, I will be thy God, to expect as much as God can do for one, though it be not expressed. That is the thing that I aim at. Matters of favours are to be always enlarged: and promises are to be interpreted in the extensivest and largest sense. And you have this proof of it, because when God saith, he will be ones God, and gives him this promise, he is bound to believe that God will do as much for him as he can, though those words do not express it, Therefore saith Christ in Math. 22.29. You err not knowing the Scripture, and the power of God. You think the Scriptures contain no more in them than what the words do at first sight, and in their view tender to you. You must (saith he) interpret the scripture according to God's power, and know, where he hath said he will be a God unto a man, there he hath engaged all his power to do for a man, or else you err. You err not knowing the Scripture, and the power of God. However the words of scripture are used to direct and limit the sense of our Faith, or the hope of our Faith, yet they are not given to limit and bond the goodness of God. The goodness of God and the love which he bears, and the good that he will do, is far greater (because it is infinite) than words taken from men can set forth. There are some that go yet further in their entertainment of Jesus Christ, and they put him into their affections. They that hold that man's Will must have the casting voice in the matters of his conversion and salvation, use this distinction. They faith, the Will may be wrought upon quo ad affectum, but not quo ad effectum. God by means doth effect the Will, But that the Will should be throughly effected and brought over unto the things that God would have it, that ariseth from a man's own self. The distinction is good and serviceable to the point in hand, though it be applied by them. But it hath this truth in it. That a man may have his affections stirred, and stirred under the means with the things which do belong unto eternal life, and yet notwithstanding have his heart full of lusts, and his will stand in the same firmness, stiffness, and stubborness against the things of Jesus Christ, as if he had no such kind of affections. Let me but instance in this one particular. Suppose a man to be taken or delighted with a Jewel that is worth millions, but the delight that he hath in it, is but as the delight which belongs unto a thing worth but twenty pounds. So there may be a delight in Jesus Christ, but not suitable to the worth and excellencies of him. Suppose yet further. Suppose a man should make show of love unto a man (as I said in the beginning of the point) but yet should lodge him among vile persons whom he loathes, no man will say, this man's affections are good. So when as Jesus Christ shall be lodged with the Devil, and with thy lusts and corruptions, With one breath thou art for him, and with another thou art for them, When thy sins reign and live in thy heart, taking their pleasures, and rolling themselves with delight and contentment, and yet thou sayest there is none like unto, and none can save but the Lord Jesus Christ: A man may be affected that hath sins reigning in him (that is out of controversy) with the things of Jesus Christ. Matth. 13.20. They received the word with joy, who loved the world, better than the word, and therefore when tribulation arose, they parted with the word, and fell unto the world presently. I beseech you beloved know thus much. That as our Lord Jesus Christ when he was to keep the Passeover, Mark 14.15. bid his Disciples go and they should find a man, and they should ask for an upper room, and there he would eat the Passeover. The Upper rooms among the Jews were their Guest-chambers, which were far from their lower rooms whereinto ordinary Persons came: Ordinary persons were below, but they were with their friends in the Upper room. Know thus much, That when Jesus Christ comes into the soul by Faith, he will have an upper room, the best of your Understanding and Will: He will not be thrust into a room with Satan and with your lusts, and with dirt: he will not be corrival with them in one house. In a word beloved. If there be any Person that you have a respect unto, if there be any good thing that you have a respect unto, and subject it not unto him: If there be any evil that you have respect unto, he will not have respect unto you. That is certain. That Faith shall go for nothing that can lay hold upon Jesus Christ, and yet scrable after the world, and this and that lust, as if there were good and happiness to be found in it. This particular point that I am upon, To believe upon conviction, hath some difficulty in it, and I would fain make it plain to you, it is not your conviction that is the reason that your Faith is good (Mark it) But it is a sign your Faith is not good, when you will believe nothing but what you have convictions of, from the things themselves. For the Spirit of God working in an unregenerate man, he doth but improve things that are common: His nature is not changed, and therefore useth but ordinary and humane abilities to the best improvement of them. But all that I aim at in all that I have said, is only but this. That in this great matter of your Faith, you would look warily to yourselves that you be not deceived. Take heed least when you think you have received Christ into your heart, you have indeed carried him only into the outward room thereof, and not given him the chief place. Many men can dispute for Christ, and many men they are stout, and of courage in the Doctrine of Christ, and yet notwithstanding for all this they have not the saving Faith of him. Many men there are that that because they think to compound all differences, and to make a way easy to their believing by proceeding in the matters of Faith by the wisdom of men, they lose their own Souls. How many men are there that judge themselves, that because they cannot so mourn for sin, as they mourn for Children, and they cannot be so carried after Christ, as they are after the things they love here: Be it Husband, or Wife, or the like, therefore they think they have no love at all. This is only to make the things of the Gospel subject to the Laws and principles of reason. It's true indeed, there is greater reason why you should love God more than Children, And the least discovery of him, more than comfort: That is, there is a ground why you should do so: Yet know that your love is not judged by what you do to these things which are altogether in your power, But by what carriage and affection you bear unto God, who is contrary unto you by nature, but yet brought near by Jesus Christ. And it is a greater matter to a poor Soul (though it cannot do what it should do) to love God a little, when it hath so much corruption to plead with him for to get his heart from God, than it is for a man to love a Child so affectionately, when there is nothing in his heart to draw him from it. Esa. 55. Saith God. My thoughts are not as your thoughts, nor my ways as your ways. The ways of men are, that if they do good, they shall receive good: But God's way is, to justify the ungodly, and to do good against evil. You think saith he, that if you buy you must have money, or moneys worth, But know (saith God) that my bargains are not driven on as yours are. For know, If you have no money, you shall buy, that is, have as good a title, as if you had money or moneys worth. This is a riddle, That a man may buy without money, or moneys worth, whereas all kind of bargainings are by one of them. But God's ways are not as your ways. It is enough for you that you have the word of God: He knows what is best for his own Glory, Therefore take his word, And do not judge of things according to what thy reason doth suggest, and square not thy hopes according to thy sense, and as thy wisdom directs, for he knows what is the best way to express his mercy by. FINIS. A Short and Excellent TREATISE OF COVETOUSNESS, LUKE, 12.15. And he said unto them, Take heed and beware of Covetousness. CHAP. I. The occasion and scope of the words. The Doctrine. The words in the Text [Take heed and Beware] glossed upon. Covetousness considered more generally in three Particulars. More strictly and specially and so it is a desire of having much arising from an uncontentedness with a man's present condition, though he would not by any other then lawful means mend or better it. IN the 13. verse of this Chapter, One that was with Christ desired him to appear an Arbitrator in a difference between him and his Brother. Master speak to my Brother that he divide the Inheritance with me. Christ answers him with Indignation at the 14. verse. Man who made me a Judge, or a divider over you. As if he should have said, I have no commission: It's not my errand or end in coming into the world to take up differences between men and men, but between men and God: Nor am I to help men to their right and inheritances here but unto an inheritance among the Saints. And secondly his advice to them is rather to take care for death and another world, Then for an inheritance. Take heed and beware of Covetousness. For: your life, that is, the end of the life and the comfort of your life consists not in having much; And to that end he tells them a parable of a rich man that laid up much, and made account to live quietly and comfortably upon what he had got, but he died suddenly: he died like a fool, and perished from the presence of the Lord. For in vers. 21. It's said That he was not rich towards God. What need you (sai●● our Lord) take care for much, when you ha●● 〈◊〉 much time to live? Take care for death, and for eternity, else after all your labour, you shall meet with nothing but eternal misery. I say the words of the Text are an answer to a harmless motion (as one would think) made by one that was a follower of him. His motion was that Christ would do him right, and arbitrate the business of difference between him and his brother about that estate which belonged to him by Inheritance. As Christ refuseth the office in the 14. vers. for he came into the world to help men's Souls, and not to be a Judge, so he therefore warns him of covetousness which would bring forth bitterness in the latter end, which would make him die like a fool, and hinder him from being rich towards God. Al a man's riches cannot preserve his life one day, and if he be not rich in God, he shall die like a fool for ever and perish. The Point that I shall insist upon is this. Doct. That it's the Duty of all men as they would attain to eternal life, to take heed and beware of Covetousness. It's the duty of all; for upon one man's speaking unto Christ about his inheritance, he turns his speech unto all. He said unto them. That is, to all the Company at the thirteenth verse. And it is a duty as they would attain to eternal life: for to that end Jesus Christ bids them to beware of Covetousness that they might not die as a Pool doth, as you have it in verse, 20. men's inordinate desires after the lawful things of this life, do as well hinder them from Heaven, as if they were sinful things, or gross profaneness, for in the following verses of this Chapter, you have the Anatomising of a man that was dead and gone to Hell, for he died like a Fool: And it showeth the Disease and Cause of the misery, he was found not to live in any gross sin, but only in this, that he was Covetous. And because the HEED, cannot be too great, therefore he useth two words, Take heed, and beware, a double Caution, because there is a great and double danger, or as it is in the Greek, See, or watch to it, and guard yourselves against it. A similitude either taken (as some do conceive) from men's going into the fields to gather wholesome Herbs, who are very careful lest they should gather any thing that is poisonous: And when they have made a confection they set it up carefully lest any poison should come into it. The poison of all a man's Spirit & Duties, is Covetousness. And therefore he bids them to beware of it. Or else it's taken from Soldiers (for one of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Beware, is properly a Military word) As if he should have said, stand Sentinel, have your eyes open, look this way and that way, be Circumspect lest the love of the world get into you: fence yourselves with all the whole Armour of God, else you will not be able to keep yourselves from it. They should do as Soldiers, who do not only set Sentinels to look out, but do set a Guard that they may keep the place that is in danger of the Enemy. That which I shall do in the explication of the Point is to show you. I. What Covetousness is. II. The Reasons why you should be so watchful against it, and heedful of it I. What Covetousness is, for the great difficulty of the Point lies in the explication of what Covetousness is, which may be taken two ways: Either as it is a general, Or as it is a special sin. In general, or as it is a general sin, and so it goes in a double Notion▪ First: It is a minding of Earthly things, as the Apostle expresseth it in Phil. 3.19. It's taken in general for that evil frame of heart, whereby a man when he hath once sinned, desires to commit the same, or another. And so it is taken in Isa. 57.17. For the Iniquity of his Covetousness was I wrath, and I did hid myself. The Hebrew word signifies any kind of desire whatsoever, Not only after Riches as Covetousness is, but after any thing that is unlawful. And it's probable, yea more than probable that the Holy Ghost doth so take it, because he saith they did go on in the way of their own heart, that is, they did what they listed, the more they sinned, the more they had a mind to sin. And the Apostle in Ephes. 4.19. saith concerning some men, that they did commit all sin with greediness: In the Greek, it is with Covetousness; the Apostle there only speaks concerning the boundless appetite that is in men to do as much as they can against God. The grossest sins that are contentful and pleasurable are gainful to them: so that in the Scripture Covetousness sometimes signifies that desire of men to commit sin, after they have once committed it, and are left by God to take pleasure and contentment in it. Secondly: As it's a general sin in that sense, so also as it is an uncontentedness with a man's outward condition. I say it is an uncontentedness, in Heb. 13.5. it's said. Let your Conversation be without Covetousness, and be content with such things as you have. Uncontentedness is less than discontent. For he is uncontented, who is not well pleased, But he is discontented who frets, murmurs, repines, that thinks much of God's distributions, and that envies another that hath more than himself. So you have it laid down in Psalm. 37.1. Fret not thyself because of the wicked: And by the Prophet Isaiah in Chap. 8. verse 21. where he brings in men which cannot have that liberty from their Enemies which they desire, They do rage against God, They do curse their Ring and their God and look upwards. As a Dropsy is a thirst which is not to be quenched: Drink, and you are still dry: So there is an evil frame of heart in men to be unsatisfied with any thing that God doth for them, and that is called Covetousness: Because that Covetousness is an uncontentedness with a man's outward Condition, or a desire of more, therefore it's a breach of all the Commandments of the second Table by which men's outward Conditions are ordered. As it is well observed, that as the first Commandment hath an influence into all the Commandments of the first Table, The Love of God, being the Sum of that: So the last Commandment which forbids to Covet, hath an influence into all the Duties of the second Table. As for example. In 1 Thes. 4.6. the Apostle doth there call Adultery or men's lusting after their Neighbour's Wives, Covetousness, when a man Commits Adultery, he is there said to be Covetous. Let no man go beyond or defraud his Brother [Defraud] But the word in Greek, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Covet, to be covetous. You have it in the Text, In any matter, but in the Grek it is, In this matter: And which makes it appear that he speaks only concerning Chastity, and uncleanness, for verse 7. (saith he) God hath not called us unto uncleanness, but unto Holiness. In the eighth Commandment, Covetousness is a breach of that liberality and bounty which men should show unto all men, but especially unto the Saints. In 2 Cor. 9.5. the Apostle bids them that they should not give out of Covetousness, but out of bounty: So that the seventh and the eighth Commandments, and by the same reason all the rest of the Commandments of the second Table are broken when as a man is not content in his present condition. And it's a breach in Terms, for, Thou shalt not Covet thy Neighbour's Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his. Therefore Covetousness is said to be a breach of them, because it makes a man that he doth not quiet himself in that state wherein God hath put or placed him. Thirdly and Lastly: Covetousness is an uncontentedness in a man's outward condition, though he would only by lawful means increase or better it. Lawful means must be used, and a blessing prayed for upon them, but a man must use lawful means lawfully, and be content though God doth not give in success, else he is Covetous. And the reason of that is, because Covetousness doth lie in a man's uncontentedness or discontentedness with his present Condition. In Heb. 13. vers. 5. Let your Conversation be without Covetousness and be contented with such things as you have. Covetousness lies in uncontentedness or discontentedness. The Lawfulness of means doth not take away the sin, but rather increase it: because lawful means are then abused when they are used to satisfy men's lusts from discontent with God's Providence. And if you look into this place, the way that this man took was a lawful way. It was not by any other course that he would get his own than by referring the matter to another, Master saith he, Speak unto my Brother that he divide the inheritance with me, and yet Christ accuseth him of Covetousness, because he did see in him a want of Subjection to the will of God. To make it more clear that a man may be Covetous in the use of lawful means to better his estate and Condition, consider but the meaning of the tenth Commandment, which saith, Thou shalt not Covet. The meaning is this, Thou shalt not Covet thy neighbour's Wife in a lawful way (though thou wouldst not have her but in a lawful way) but be pleased with thy own. And thou shalt not covet thy neighbour's ox, though thou wouldst not have it but for thy money: for all unlawful ways of having another man's ox were forbidden in the eighth Commandment. To desire another man's wife or any thing that is his wrong and injury, is forbidden in the seventh and eight Commandments, The tenth Commandment is therefore a suppression of men's desires in lawful ways after that which they have not. And unto this Commandment was the sin of Ahab to be referred who did mourn and grieve because he had not Naboths vineyard upon the price and the value of it. Ahab was punished for his Covetousness, and yet he desired nothing but only to have Naboths vineyard for a price, or upon Exchange, which are lawful ways of bargaining. And it appears evidently that that is the meaning of the tenth Commandment, (Thou shalt not Covet) is to make men content with that they have, although they might by lawful means, have that which is another's, because the desires by unlawful means are forbidden in the rest of the Commandments, The desire of another man's Wife in an unlawful way is forbidden in the seventh Commandment, Thou shalt not commit adultery, And the desire of another man's estate in an unlawful way is forbidden in the eighth Commandment, Thou shalt not Steal, As was hinted before. Seeing therefore there is a desire in this forbidding, which is not forbidden in the rest. It must be a desire which is in men to the things of another, though it be by lawful means. As I said before so I say now, that Lawful means may be used to advance a man's estate, and a blessing upon the use of those means may be begged, but a man must be contented with the will of God whither he blesseth, or blesseth not else he is Covetous. And thus I have spoken of Covetousness as its a General Sin. Secondly, But now you may consider Covetousness Strictly or specially as it is a special sin, And so I describe it thus. Covetousness is an uncontentedness, or a desire of having much, arising from an uncontentedness with a man's condition. It is an uncontentedness with or a desire of having abundance, out of a discontentedness with a man's present estate, though he might by lawful means mend or better it: and so you have it almost defined in the words of the Text, for when Christ had said. Beware of Covetousness he adds by explication, A man's life consists not in the abundance of that which he possesseth. That therefore which belongs to this life, and the seeking of it in abundance, is Covetousness. The object of Covetousness is riches or abundance of the things that do belong to this life. A man may not care for money and yet be Covetous, because money doth but serve his desire after other things. And therefore when you find that the scriptute speaks of Covetousness as a desire of money, as it is 1 Tim: 6.10. That the love of money is the root of all evil, the reason is not because Covetousness lies in the desire of money only, but because money answers all things. Men are therefore Covetous, because by loving of money they are in love with any thing that may be gotten by it. Therefore the Apostle saith, in 1 Tim. 6.8. Having Food and Raiment they should be there with contented As if he should have said, Covetousness lies as much in the desire of , and meat, as of money. I call it a desire. For so the Scripture doth in 1 John 2.16. When it speaks of the lust of the eye. But every lust or desire after riches is not unlawful, or Covetousness (because riches is made by God to be of use, and to be instruments to many good and pious uses) but only that lust or desire which ariseth from discontent or from uncontentedness rather. Therefore it is that the scripture when ever it speaks of Covetousness, doth join discontentedness with it. And that uncontentedness may be discovered as well by a man's actions, as any thing else. For as when a man goes about to do those things which cannot be done by any ordinary power, he tempts God, and calls in Satan to come to his assistance: So when a man doth those things which are incompatible with his state, he doth in that desire more than God hath given him at the present. There is as well a prayer in actions, as in desires or any other way. A man may be said to have a desire after much or abundance two ways. Either whenas he desires to have that which he hath not, and in that respect it may be a poor man's sin, as well as the rich. Or else when a man is content with that which he hath, but is not willing to lay it forth as God assigns him: when he would have that whereof he is possessed, and not part with it, or lay it out to such uses which God assigns him. Mark it: Though a man counts he hath enough and desires no more, yet if he be not willing to part with that which he hath, when God commands him, he is Covetous. In Eccles. 6.2. saith he, I have seen this evil under the Sun that God hath given to a man riches, that he wants nothing, and yet God gives him not power to eat thereof. This is an evil Disease. You may be covetous because you will not give forth of that which you have. In 1 Tim. 6.17, 18. The Apostle opposeth unto Covetousness Distribution unto those that are in necessity: He exhorts rich men that they would (as a fruit of their trusting in the Lord) Be ready to distribute. When men are not ready, they are then the Servants of the World, because they have not a heart to dispose of the world, but are disposed and ordered by it. And let me take in that which I said in the general explication of it, and that is this, That it is a desire arising from uncontent, or discontent, though that a man may by Lawful means get more. That a man may be covetous in the use of lawful means to increase his Estate, or though he do but desire by lawful means to have his Estate increased: A man may be covetous in the use of a lawful Calling. It is true indeed that Covetousness is in the Scripture set forth by the unlawful ways that men take to get riches: So the Apostle saith concerning the Ministers in 1 Tit. 1.11. that did preach strange things for filthy lucre's sake. And as it's said, they do make haste to be rich, and they do oppress their Brethren, and defraud: But preaching strange things and oppression, and defrauding are rather effects, than formal Acts of Covetousness. Covetousness may bring some men to those Acts, but a man may be covetous that useth none of them; And the Reason is apparent, because Covetousness lies in a discontentedness, dis-satisfaction, or uncontentedness of mind with God's portion, or taking care for a man. I will not hold you longer here, because I shall speak in the use of trial and Examination of the nature of Covetousness. CHAP. II. Two Reasons of the Doctrine. I. The Greatness. II. The Dangerousness of this sin. The Greatness in five things. 1. A spiritual sin. 2. Overspreading the whole man. 3. Directly opposite to the common nature of Godliness and Religion. 4. The Womb and Seed of all sin, the Root and Cause. A Sin may be the Cause of Sin four ways. As it is the Cause of Gods withdrawing. As one sin inclines the heart to another. As it administers matter to another. As it is a Parent and Ruler over other sins. 5. The sinfulness of this sin appears in the baseness of it. SEcondly: And therefore in the second place, Consider the Reasons why you ought to take heed and beware of Covetousness. In Ephes. 5.3. saith the Apostle Let not Covetousness be once named among you as becometh Saints▪ Let it not be once named. That is, Let it be unknown, unpractised, as those things we are most ignorant of, which we know not the name of. Let it be abominable to you, for you know they would not have the name of those things in their mouths, which were an abomination, in Psal. 16. ver. 4. And unless it be thus, saith he, you carry not yourselves as becomes Religion. In Heb. 13.5. saith he, Let your Conversation be without Covetousness. [Covetousness] your whole course of life, in every turning and winding of it, whether you be young or old, whether you be single or married persons: In whatever case you be, saith he, yet be not covetous. They were in troubles, yet it was a great deal worse for them to be in Covetousness, than to be in wants. They wanted all things, for they were scattered up and down like Chaff before the Wind, but yet then God would not allow them to be discontented with their Estate and Condition, but to count that best wherein they were. The word is well translated, Be without Covetousness. But it signifies, be without the love of Money or Silver. And I say it's well translated, be without Covetousness, because as money doth answer unto all things, so in the forbidding of a man to desire Money, he forbids him to desire any thing which God hath not yet given him: But be content with that which you have. They might say that that which they have is less than nothing, it's worse than nothing, yet be contented: We live among a People whose Language we know not; we have lost the Estate to which we are born; yet be contented: We know not when it will be otherwise, yet be contented: That which is your present state you must make the best of, but be not unsatisfied. And there is a great deal of reason for this, if you consider these Reasons. I. The greatness of the sin, II. Or the danger of the sin, or the hardness to avoid it, and to be cured of it. I. If you consider the greatness of the sin of Covetousness. I shall instance in five things. REASON I. First: It is a spiritual sin. A spiritual sin (as the Schools express it) is such as may be committed, though there be no external or outward Act done. It's such a sin as a man may commit, though he breaks not forth into any external Act, or Act of injustice. It's a heart sin, that is bred and born there. In Math. 15.19. From the heart comes Covetousness. It's a sin that is purely spiritual, as Unbelief is, for it lies in an inordinateness of affection or Lust. As the sins of the Devils are Spiritual Wickedness. They are set forth by this in Eph. 6.12. That they are spiritual wickedness, because they do not only arise from Malice against God, from an inward opposition to his Holiness and Glory, but because they are so done by themselves, as the Acts only of the understanding and the Will are in us. There may be an Act of the Understanding, and an Act of the Will (suppose it be an abhorrence or hatred of God) and yet there not be an ill word spoken, or a gross outward sin committed: So such a sin 〈◊〉 Covetousness; This sets forth the sinfulness of Covetousness, that it's a spiritual wickedness, It's bred in the Heart, it comes from thence, and it lives there. The more there is of the heart in a sin, the greater the sin is: I say the more sinfulness there is in any sin, the more there is of the heart in it. Therefore Original Corruption is greater than actual sins: Now Covetousness doth take up the heart, As I shall show you more by and by. REASON II. Secondly: The greatness of this sin appears in this, that it is a sin that doth overspread the whole man: It rests not in any one part or faculty of the Soul, but it doth overspread the whole, and that not only by infusion, but by formal indwelling. That is, Not only doth it work upon the Soul, but the whole Soul is the seat of it. And therefore you shall sometimes find that it is described by the mind, that it over-spreads the understanding. And therefore in Phillip. 3.19. they are said to mind Earthly things. And sometimes by the Will, that it overspreads the will, in 1 Joh. 2.15. Men are said so to love the World, as that they cannot love God himself. If any man love the World, the love of the Father is not in him. As Appetite and desire is in every part of a man. There is no part of a man, but hath an appetite and desire in it to its own Object, So in no part of the Soul, but also may be discontent, which is Covetousness. So that its a sin which infects from the Crown of the Head to the Sole of the Foot, and there is no part free. Of all the Graces that God hath bestowed upon men, there are but two that are principally observed to be diffused through the the whole Soul. And they are, Faith, and Prudence. And therefore they are the most excellent Graces, because they have the greatest command. Of all sins, there is none that have more of the old Man, than Covetousness hath, because it hath not only the affective part (the Will) but the Consultative part, (the Understanding.) REASON III. Thirdly: Covetousness appears to be a very great sin, and very sinful in this; that it's directly opposite unto the common nature of Godliness and Religion. Some Vices are opposite to one particular Virtue: But Covetousness is opposite unto all in it's common nature: And therefore hath the greatest contrariety in it; for this is the common nature of all Religion, to be Heavenly and Holy. And this is the Aspect or consideration of Covetousness, to make a man Earthly. Therefore it's said by God himself, in 1 John 2.15. That if a man loves the World, the love of the Father is not in him. It might have been truly said, that if a man love any sin, he loves not God, but God will rather put that note upon the love of the World, rather than upon any thing. The Character is put upon Covetousness, because its the most diametrically opposite unto Grace of any sin. To open this a little. Those things differ most, which differ in kind. As there is therefore an infinite and unconceivable difference (and one that cannot be made up) between God and us, because he is of himself, and we are Creatures. It's impossible that ever we should come to be Gods, or God to become what we are, because God and we are not of the same kind: He is of himself, and we are of him. More plainly: There is a greater difference you know between Gold and the Heavens, than there is between Gold and the Earth, because Gold is but a refined part of the Earth, but the Heavens are of another kind of Being and Creation. Things which differ in their kind, differ most. But now the very kind of Religion and Covetousness differs. For what is Religion but a Heavenly and supernatural thing? And what is Grace but a spiritual blessing that comes down from above, but Covetousness fastens a man's Soul to earthly and base things. And upon this ground it is called Idolatry in Col. 3.5. Covetousness which is Idolatry. It's called so upon this ground, because as the fear and love and honour of God is the Ground of all obedience, so the taking of the things of this life into our choice, esteem, and care, is the putting out, and the extinguishing, and eradicating of all service unto God: That a man doth take for his God, which he chooseth before all other things. When therefore a man's heart is so set that he must have riches and the things of this life, he sets up that for his God, and denies obedience in whole to the true God. I say Covetousness is opposite to all Religion. REASON IU. Fourthly: The sinfulness of it appears in this: That it is the Womb and Seed of all sin. Therefore in 1 John. 2.16. you have it as one of the Generals, or Commanders of all the sins in the world. All sins are summed up either into The Lusts of the Flesh, that is, Luxury and pleasure; The Lusts of the Eye, that is, Worldliness or Riches; Or the Pride of life, that is, Honor. In 1 Tim. 6.10. The love of Money is the root of all Evil. The root, partly because the Devil doth engraft every sin upon that as the stock of it, and partly because it doth virtually contain all sin in it. From thence Cain murders, Judas betrays Christ, Achan steals the Babilonish Garment, Demas Apostatizeth from Religion: Demas (saith the Apostle) hath forsaken us, and cleaves unto this present World. in 2 Tim. 4.10. Therefore you shall find what the Companions of Covetousness are in Rom. 1.29. Being filled with all unrighteousness, Fornication, Wickedness, Covetousness, Maliciousness, full of Envy, Murder, etc. And that you may not think it was the singular case of the corrupt Heathens, you shall observe that wherever the Apostle speaks of Covetousness, he speaks of it as being accompanied with those sins. In 1 Cor. 5.11. If any man be called a Brother who is a Fornicator, a Drunkard, Covetous, an Idolater, etc. In 1 Cor. 6.9, 10. Among Fornicators, Idolaters, effeminate persons, and Thiefs, there are Covetous persons and Drunkards reckoned up. In Colos. 3.5. Fornication, uncleanness, inordinate affections, evil Concupiscence, Covetousness which is Idolatry. And that the Apostle may not seem to be in a heat or passion, when he doth thus describe the Companions of Covetousness, you shall find that in Mark. 7.22. our Lord himself saith as much, From the hearts of men arise Theft, Adultery and Covetousness, etc. And it's worth observation, That when the Evangelist Matthew doth repeat those words, he leaves out Covetousness: But when Mark came to add unto that which Matthew wrote (which was the manner of the Evangelists to add unto others) he puts in Covetousness: Because whoever is Covetous hath the root of all these in him, and not because whoever is Covetous doth all these things. You shall find therefore in the Scripture that the way which Satan takes to destroy men is expressly set out by this of Covetousness. In 2 Cor. 2.11. The Apostle speaks of the Devices of Satan; And he sets forth the cunning of Satan in the beginning of the verse, that he makes advantage of us. Now that word in the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he will do with us, as one that is Covetous. The meaning is this, Look as a Covetous man doth desire to be possessed of that which he hath not, so doth the Devil lie at the Catch that he may seize upon any spirit. That which I bring it for is this, That the Holy Ghost sets out all the devices and evil ways of Satan, by this name of Coveting. Because a man is as pat to sin, as the Devil is to tempt: And a man is made as covetous by sinning, as the Devil is in his unsatisfied spirit. So the greatness of the sin appears in this that it is the root of all sin, and because of that, it is the Cause of all sin. It's a sin that never goes alone but engenders many others. In whatever person it is, it doth so. If Covetousness falls upon Soldiers, then in Luke. 3.14. When they are not content with their wages, they do violence, and accuse falsely. If Covetousness falls upon a Magistrate, it makes him that he is partial by Covetousness. And therefore the mark of a good Magistrate is, That he must fear God and have Covetousness. Because Bribes blind the Eyes, the Judgement. If Covetousness falls upon Ministers, it will in 1 Tim. 6.5. make them fall into perverse dispute, for they suppose that Gain is Godliness. If it falls upon an ordinary Christian, there you shall find that it goes not alone neither, for in Matth. 13.22. together with the deceitfulness of riches, there goes the Cares (as the Text saith) of this life. He that received seed among the thorns, is he that heareth the word, and the care of this world and the deceitfulness of riches, choke the word, and he becometh unfruitful. In Luke 8.14. there is another sin ariseth from it besides unfruitfulness, and that is that men take pleasure in the things of this life. That which fell among thorns, are they which when they have heard, go forth and are choked with Cares and Riches, and pleasures of this life. And that you may see how strong a virtue there is in Covetousness to bring forth these sins, mark the Text. When they have heard the word, they go forth, that is all the reason why the word of God and all the allurements of the word of God are not able to stay the heart from these Courses. A Sin may be said to bring forth, or to be the cause of sin divers ways. 1. As it is the Cause of God's withdrawing Grace from a man, which should keep him from future sins. And Covetousness doth this. In Isaiah 57.17. For the Iniquity of his Covetousness I was wroth with him, and he went on in the way of his own heart. He went on: A speech in the Hebrew which is taken from the speech of Cain in Gen. 4.14. I shall go wand'ring up and down, saith he, and have none to protect me, and therefore shall be exposed to the wrath of all men and Creatures. So saith God, from their Covetousness it came to pass that they went and did what they would. And how came this? for the Iniquity of his Covetousness I hide myself from him. God's hiding, did go before their doing what they would: And Gods hiding was caused by their Covetousness. 2. One sin may be the cause of another, because it inclines the heart to another sin. And in this respect Covetousness is the root of all sin, because the Devil doth grafted upon such a heart what temptations he pleaseth. He observed Cain was covetous and that he had a mind to be building, He therefore makes him neglect the means of reconciling himself unto God for his sin against his Brother. Judas was covetous, and he suggests to him to betray his master. Demas was an Apostate and he fell away by the means of covetousness as appears by the third Ground where the seed was sown among thorns, that is the covetous heart. As wood that is dry is on fire as soon as a sparkle is put to it. In such a temper is the soul when it is full of the love of earthly things. I shall speak more to that afterward. 3. One sin may be the cause of another, because it administers matter unto another. And so covetousness breeds envying, and strife, or dissension with others. But it is said to be the root of all sin in another and higher sense, and that is. 4. Because it is both a Parent and a ruler of other sins. It's a Parent to them. Out of the bowels of Covetousness, comes pride. 1 Tim. 6.17. Charge them that are rich in this world that they be not high minded. And unbelief: But trust in the living God. And neglect of religion: for Covetousness is Idolatry. And fraud and deceit, and unquietness, and hardness of heart. Take heed lest your hearts be hardened through the deceitfulness of riches. Pharaoh (you know) was made by nothing so stout and stubborn against the commandment of God to let the people of Israel go, as by this, That his profit should go, he should lose the labour of so many men, and so many vassals. And as Covetousness is a Parent to sin, So it's a Prince and Ruler over them. Those sins that do respect the self same and are ruled by one another. Now because that the end of Covetousness is to get to a man's self abundance, Therefore Covetousness sets on work the tongue, to lie, the hand, to defraud, the understanding to plot, the Judgement to suspect and doubt of God. The will to make much of all advantages of Gain. Do but reckon up the children, and the children's children, do but reckon up the subjects that are under this Prince, Covetousness, and you shall find that all the whole Catalogue of sins that can be named are one way or other, either descended from, or allied unto it: In 2 Cor. 2.7. Saith the Apostle Comfort them, lest they be swallowed up by Satan, of sorrow, for if you do not comfort them, saith he Satan will take advantage of us, as it is translated, but the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we be not Covetous or used by Satan, or Satan do with us as with Covetous men: What is that? saith he, he leads them into all kind of sin, and so he would us, To deny ordinances and means of Grace, and so we should fill up our iniquity. To lay down but one thing more, wherein the sinfulness of it may appear, And that is. 5. In the baseness of it. There is not a lust that doth more debase a man then Covetousness doth. Therefore it's said that a man is a servant to Mammon. You cannot serve God and Mammon. It debaseth the soul in its nature, for God Made it to look after things not seen. It debaseth a man's body in its posture, for God hath made it tread upon the earth out of whose bowels it came: Look how unnatural it is for fowls to live in the earth, So it's for the soul to be set upon the world. Because the Corrupted Gentiles did not like to retain God in their knowledge, Therefore he gave them up to Covetousness in Rom. 1.21. To show you that its a lower step and degree of misery and sinfulness for a man to be Covetous, Then it's for a man to be borne without the Image of God by nature. It being made a spiritual Judgement, It is therefore a worse condition than that men are in by sin naturally. Now all this sinfulness of sin may be aggravated these two ways. 1. That here naturally we are in a state wherein we have no reason to look after the world and the things of it. We are Children of wrath, And what should a reprieved condemned man do with purchasing or looking after estates and possessions? For a man when he is dying to be gripple, and having and saving: For a man when he hath his Soul to look after, and but a little time for that, to be looking after things which he shall never have any use of, argues a great profaneness of spirit: Now that is our Condition. 2. And as it is aggravated from that, so from this. That it is needless too. Math. 6.32. After all these things your heavenly Father takes Care. Christ saith the care of these outward things do lie upon God: Not only as he is a Father, but as a Creator. Though we be sinners, yet we are Creatures. Therefore he that cares for the Lillyes in the fields, and the fowls of the Air, will care for man. In Mark, 7.20.21. From the heart comes Covetousness: It is not because a man wants, nor because a man may want, It is not for any thing in the world, but because a man loves not God and spiritual things that a man is Covetous. CHAP. III. The second reason is the dangerousness of this sin, it being First, Hardly to be avoid●● Secondly, Difficulty Cured. Some things in Scripturesaid to be easy to God, Some things hard, Some things that are but possible unto God. IN the second Place. As the sin is great, so it is dangerous. It is easily 1. Fallen into. 2. And hardly Cured. We are wont to take heed and to be afraid of such diseases, as are hard to be avoided, as are easily gotten, and when gotten, not easily, but hardly cured. Now Covetousness hath both these evils in it. First, It is hardly to be avoided. We count that infection to be dangerous and very strong which kills lusty men, and that in a night, a day, or in a moment. Covetousness hath undone the most strong of men that are unregenerate, And it hath spoilt the strongest of the regenerate. You shall find it to be in all sorts of men, more or less in all Ages. In the heathen, In Rom. 1.29. In the professors of Religion, the Jews, in Jer. 8.20. In all sorts of Professors. David was a mighty man against sin, A man able to overthrow whole troops as I may say, and yet this sin encounters him, and and spoils him. Our Lord Jesus Christ was as much afraid of his Disciples because of Covetousness, as he was of any sin, because Godly men will be over run with this sin, if they look not to it. Take beed (saith Christ In Luke, 21.34. unto his disciples) That ye be not overcharged with the cares of this world. As often as I have read that place, it hath been a wonder to me, why Christ should speak so unto them. They were Godly people, and through grace their hear 〈◊〉 made as soy I that would not easily bring forth much bitter fruit: They were taken into Christ's service upon these terms, that they should look for nothing for their service but persecution: The time that Christ bids them take heed of the cares of this life was a persecuting time when there was not only war, and rumours of war, but they were begirt by their enemies. Who would think that in winter time, any weeds should appear? If this weed should show itself, one would think that this cold blast would have been able to have nipped it: But the disciples that were Saints, The disciples that were brought up always in persecution, yet in persecution were very apt, and nothing would keep that down. When he would prepare them against the Judgement of the destruction of Jerusalem, and when he would prepare them to stand out against the times that they should meet withal from the Apostate Jew's. He bids them beware of Covetousness, In Math. 13.7. There you shall find that the third ground went further than either the first or the second did: That Ground signifys a sort of hearers that were not remiss and careless of what they heard, as the first sort were, nor fearful of Persecution, as the second sort were, They receiveied the word of God, and suddenly upon a present apprehension as the second sort did; but they did deliberate, and judge that it was better to walk holily, then to be at liberty, that a man had better be in chains for a good cause then to be at liberty for the denial of it. If you observe, The Holy Ghost chargeth them with no sin almost; But with lawful things: And among them, with the cares of this world, and the deceitfulness of riches which did choke them, and by which they did become unfruitful. Demas was one of that sort, for he stood with Paul when he was at Rome in his first trial, when all else forsook him. The Epistle to the Colossians was written when Paul was in bonds: & so was the Epistle to Philemon, for it was sent by the servant of Phylemon, who waited upon Paul in the prison: And in both those Epistles Paul recommends Demas. Demas (saith he) salutes you, and he is my fellow labourer. No man stood by me, that is, no man but Demas, and no man but Luke, When I came to answer it before the Emperor, all my acquaintance were shy of me and all the professors at Rome would not know me, but Luke and Demas stood it out: And the doctrine that I proposed they defended: and the reasons that I gave they stuck to and argued; This he means by being a fellow labourer. Yet this Demas that stood out one brunt, Yet when Paul comes to a second, he forsakes him: And what is the reason, He cleaves unto this present world, in 2. Tim. 4.10. So that the best of regenerate and unregenerate men find it hard work to escape the power of this sin, One is foiled, and the other spoilt by it. This sin doth prevail in formal professors of Religion, in, 2. Tim. 3.5. They have a form of Godliness: Why? A 'mong other sins he saith they are covetous: Men shall be lovers of themselves, and Covetous. Do but consider how this sin doth take men, and you will see it is very hard to be avoided. You shall find what the Apostle saith of the whole body of sin. In Eph. 4.22. That it doth corrupt men by deceit. Put off the old man that is corrupt according to the deceitful lusts. Look what Paul saith there concerning all sin, that the scripture saith concerning this one sin of Covetousness. In Math. 13.22. The deceitfulness of riches. Covetousness will plead Conscience of a man's calling: Care of God's command to provide for a man's family: Yea the Glory of God. I would have more saith a man that so I may do more service, and good. Saul did save the , but it's said, It was for sacrifice. Covetousness will put a man upon all duties of morality, and civility. The covetous man whom God abhors saith the Psalmist In Psal. 10.10. He doth crouch and humble himself, that is, he is as sweet, and loving, and affable, and courteous, and as seemingly ready to do any office and service for one, as any can be. Nay it will put upon any spiritual duties. Artaxerxes was a great friend to the reformation of the Church of the Jews, But it was out of Covetousness In 2. Kings, 6.10. And Ezra. 7.23. That so they may pray for the life of the King and of his children, and that no wrath may come upon him, nor his Realm. Hewould give a toleration to those poor banished ones, that they might go to their own Country and set up the religion of their Fathers. It will make a man keep a good Minister in his house. In Judges, 17.13. I have a good Levite saith Micaiah, and now I know that God will bless me saith he. It will make a man not fail to hear the best sermons: In John, 6.26. Ye follow me not for the Miracles, (that is, not for the discovery of God by me in working of Miracles, and that you may see in me more than a bare man, as my Miracles do discover me to be) but ye follow me for the Loaves. That people did go after Christ (the best of Preachers) a great many miles, and did run the reproach of the people of those times. What made them to be the first at Church, but because they thought God would the better provide for them, in 2 Tim. 3.2.5. Those that are covetous at the second verse, have a form of Godliness. A form of Godliness is nothing but the picture of a thing to the life: when a thing is so like another by Art as that it can scarce be known, than it is said to be a form. Jesus Christ is said to be in the form of God, because he was as like God, as could be: And in the form of a Servant, because you would rather have thought him to be born to misery than to be Lord of life. Covetousness will have a form of Godliness: He will do the same duties that any Godly man in the world doth. Fasting and prayer is an extraordinary duty; a great affliction of the flesh, it's a duty of the greatest seeming holiness that can be, yet in Isaiah 57.17. the Reason why they fasted so often was but for Covetousness, that they might put a greater face and a fairer show upon their persecuting the Brethren who did differ from them. When they had a mind to fall upon their Brethren for that which they should have born with them in, than they call for a fast, like the Crocodiles cry, that is only to get a prey. So like as a man may be to a Godly man, so like will Covetousness make a man be to him. If a Godly man prays, so will he: And if a Godly man forbears outward acts of gross sins, so will he: If a Godly man suffers, so will he. When God commends Job that there was not a man like him, saith the Devil, it is nothing for a man to do as he, when he hath so good wages for his work. Have you not given him much Riches, and Honour, and many Children in the world? And as it doth thus deceitfully cheat a man, and is hardly to be avoided because it seizeth upon all if they look not to it. So that you may see, Secondly: That it is hard to be Cured. And therefore in the Scripture you shall find (if you observe it) as many Arguments, nay more Arguments against Covetousness, than against any sin, except it be Unbelief. In Matth. 6. Jesus Christ spends a whole Sermon almost against it. He doth so in Matth. 15. He doth so when he comes to speak to his Disciples of the ruin of Jerusalem. He doth so when he speaks of the Hearers. Look through the Gospel and the Epistles, and you shall find that there are more Arguments against Covetousness than any thing, but Unbelief: And wherefore, but because it's a hard thing to cure it? And that you may further see that it's hard to be cured, consider how it deals with a man: The Scripture useth divers words to this purpose, sometimes it saith it doth divide a man: So the word usually is which in the Scripture is translated [Care] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Care, signifies division of spirit: It separates a man's heart from God: It makes a man a Beast: To have a heart and a heart, and not to walk perfectly with him: It makes a man take Religion by the very throat in Matth. 13.22. for it did choke the word: And in Luke 12.29. saith the Text, Be not of a doubtful mind. The word in the Greek is, Be not like unto Meteors. As Meteors and exhalations that are drawn from the Earth that hangs between the Earth and the stars; so will Covetousness make a man that he shall not be totally profane, nor throughly holy, neither in the upper region, nor in the lower region upon the dust. He hath a spirit that is mingled, and therefore is on all sides, but hearty for nothing that is good, or for salvation. Nay it goes further in Luke 21.34. Take heed lest your heart be overcharged with Gluttony, and Drunkenness, and the Cares of this life. Christ doth join Covetousness with Gluttony and Drunkenness, because it hath the like effects upon the Soul of a man, that they have upon the body of a man. When a man hath drunk extraordinarily, his understanding is senseless; and so is a man made by the Cares of this world. Be not overcharged. The word signifies, Made heavy. His spirit is like lead, he hath no spirit in any thing that he doth for God, further than he is acted by the world. Of a mere spiritual duty, he hath no more feeling, than a stone hath. If there be not Rhetoric in prayer, and Invention in Sermons, it's not food to him. Nothing that is spiritual affects him, but his heart is like a stone. It's a strange speech in Luke 18.27. to this purpose, when Christ said, It was as hard for a rich man to be saved, as for a Camel to go through the eye of a needle, And they said then none of them can be saved, saith Christ, The things which are impossible with men, are possible with God. Are possible with God: That word, I would insist upon a little. There are some things that the Scripture saith are easy unto God. Do but speak the word (saith he) and my servant shall be healed. And there are some things that the Scripture saith are hard to God, there is more of God required to do them, than other things: And some things that are but possible unto God. As if he should have said: It's all that God can do: If there were but a whit of less strength in him, he were not able to make a man that is covetous to believe. Give me leave to speak with reverence according to the expression: His strength is matched, It's as much as he can do, It is but possible to him, to make a rich man that is in love with this present evil world to come to Heaven. And as if the Apostle Paul could not say enough to show the hardness of being cured of this sin you shall find him heaping up words in 1 Tim. 6.9. There are Temptations, and there are Snares, and there are Sorrows: The word properly signifies the pains of a Woman in Travel, which can neither be avoided, nor prevented, and are impossible to be born long: And he saith they are drowned in perdition and destruction, having reference unto the 18. Chapter of Matthew at the 66. verse, It was a kind of death to the Assyrians, to tie a Mill Stone about a man's neck, and to throw him into a deep water. Look how there is no hope of saving such a man, so little hope there is of a covetous man. Observe it, he speaks rather of such a man that was covetous, who had made profession of Religion, and known the truth rather than any other, and he saith of them, That they Pierce themselves through. The word signifies, they do, as it's said of Julius Caesar, that they came about him so with Bodkins and Swords, that his Body was as a Butt, or Pin-cushion, there was not a whole place in him, he was wounded in Back and Belly, in Arms and Legs, and in every part there was a wound. So saith the Apostle; You will be by the Cares of this world, you will be run through and through and through with Cares and Sorrows: And what hope is there of a man when he lives thus; when sin hath such advantage of him, how hard a matter is it to be cured. I have been the longer in the explication because it is the sin of the times, and the sin of Professors. CHAP. IU. Use 1. Foll●● 〈◊〉 Callings. Use 2. Seek the Kingdom of 〈◊〉 and his righteousness, and other things shall be added. Use 3. Let all your care be for eternal life to be rich in God. Use 4. You shall have all the things of this life that are needful, if you will look after Grace. Godly men never want, but when they cannot be content to be at God's dispose. Use 5. See your life lie in Grace, not in Riches. USE I. FOllow your Callings. For the living in a particular calling is as necessary to pluck down the rankness of a man's spirit, and to make him fit to serve God, I say it is as necessary in its kind, as the word is in its kind. There are some sins that arise from the body, and diligence in a particular calling, mortifies them. Fellow your Callings. Take what providence casts upon you in them: but be not solicitous Beloved. Do not care how it may be with you, so you may but provide for eternity: Be content with a little so you may but have Grace: If you have Food and Raiment be quiet. As upon a day of fast a man may eat so much as may fit him to the work: so my Beloved care for no more all the time of your life than what may keep you from temptations, and enable you to the work of your Calling. And that work of your calling, you may certainly do for God, whatever your condition be. Turn all your care unto this, that you may treasure up riches in Heaven. What matter it if you be poor, or have, or not have, as long as you do enjoy Christ. This is the great exhortation of our Lord Jesus Christ in this place. That time that men spend in forecasting how they should do in ill times (that time is all lost) and should be spent only in this, How they may 〈◊〉 〈◊〉 for a world to come. I say it is all lost; 〈◊〉 use you are not able to secure those things: And it's worse than lost, because it is a sin to care for to morrow. Prudently dispose of what God hath given you, but be not troubled though you cannot so dispose of things as to save you from evil. Be not afraid of any evil that can befall you: fear nothing but sin and God's wrath. It is your wisdom to do so. A wise man on a Journey cares not if his lodging be hard, and diet course, because he is upon his way, and thinks to have better at home. The love of his business makes him not think of these things. What is your business but to provide for Heaven? What is your home, but to dwell with Jesus Christ, and to have Communion with him! Therefore mind not other things, never be troubled what you are in other respects. USE II. And let me add this in the second place. That the more care you take for spiritual things, the more care God will take for your earthly estate. Seek the Kingdom of God and his righteousness and all these things shall be added to you, in Math. 6.33. For all these things your Heavenly Father cares for, that is, if you care not. In Heb. 13.5, 6. Let your Conversation be without Covetousness, for he hath said he will never leave you nor forsake you. God enters into Bond to save that man harmless from all losses and evils in the world, that does but mind the things of him. He were an unjust master to set us a work, and to leave us to our own finding. Is it not better a great deal to be at God's hand than at your own? That he should find you, than yourselves? Therefore speak to your hearts after this manner. I cannot by my care add one Cubit to my stature, and make one business go well, and get in one debt, and take one penny the more, and get one new Customer. Let me speak to you in your own language. If so be that I do what I can, it will be no advantage to me in these things. But if I be careful to make my peace with God, to get my pardon Sealed, to get my ways Sanctified, God will give me so much of these as I need, he hath enough, and he will give me liberally, so that I shall have no cause to complain. If I have not so much as another, yet notwithstanding I shall have a blessing with what I have, and that will be more than another's much. If men did put themselves upon this, that it is to be their care to look to their Souls, and when they have used means for their estates and bodies, to leave all to God's disposing, and did believe that then God would bless them, How many then would give that precious time, strength and Spirit which now runs out to the world, unto the service of God. USE III. If every one that would attain to eternal life must take heed of Covetousness. Then let all your care be for eternal life, to be rich in God, as Christ saith in verse 21. Be rich in God, that is, in the things of God, and in the things that are for God's Glory. God doth not call you from the world to put you upon a loss, but to turn your affections upon the right Object. It's not to undo you, but to make you in better things. As Parents when they would wean the Child from the Nurse unto themselves, they make the nurse's breast black, and they fear the Child. So saith Christ, take heed, and look to yourselves, when he hath no other end in it, but that he may have your love, and you have his at length. Many will say, saith David in Psal. 4.7.8. Who will show us any good? but saith he, Thou hast put more gladness into my heart, than when Corn and Wine increase. As if he should have said, when the Devil sees men enquiring after happiness and salvation, he does show them good: he presently meets them as Abraham did the Gibeonites with Corn and Wine, the things of this life, and takes off their hearts from happiness. And it is so prevailing a means, Math. 4.9. that he betook himself to that alone when he tempted Christ. All this will I give thee. When he had showed him all the Glory of the world, that is, when he had made the world as glorious as possible it could be to the mind of Christ. He did not do unto Christ, as unto us, deceive our fancies, but he put the greatest Glory upon Riches that could be, and then he thought that Jesus Christ would bow down to him. If the Devil cannot make a man as profane and as lose as he desires, than he will make a man Religious, but mingle Covetousness with it. He will stir up a man, as it is reported by one that writes of the walkings and apparitions of the Devil, The Devil came to many a man in Luther's time, and provoked them to stand for Justication and lay aside popish Religion, but he told them also they should get so much by the bargain: And when he mingled this Poison with that Wine, he did bring them to as much formality as they were in before in their ignorance: They were as bad as before, because of only their Covetousness. When he hath once got a man under his power, he will make him to grind at this mil, as they did Samson. Therefore the Love of the world is called in. 1. Tim. 6.9. The Devil's snare and bond, And it is the sin of the Jews by which they were and are kept from embracing Christ, They did look after an earthly Kingdom. Be not hindered of true happiness by those things. Barter not away your souls for an abundance of the things of this life: Let not your minds run out after what you see, or what is to be had, besides grace and holiness and communion with God. Our Lord Jesus Christ is moved to see one got into good Company here in this Chapter at the 13. verse. seeming to have an inheritance here to neglect to get Salvation and Grace. Grace and the favour of God are true riches, and all other things are not so. They are but shadows of riches, and therefore called a fancy. Agrippa his po●… and Glory, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 25. Acts, 23. Though a man seem to be blessed of God when he hath this world, yet it is but seemingly so: And therefore the scripture calls it a fashion. 1. Cor. 7.31. Rom. 12.2. The fashion of this world. But there is no true goodness in riches. In Luke. 2.21. Saith Christ, a man that treasures up for himself, is not rich in God That treasures up for himself. That is, Riches are but a particular good that may serve a man's self, but that is all it can do: It makes a man leave God who is a universal good. That only is true Riches which doth procure to a man all good: and that, nothing can do, but what comes from God which is Grace. USE, IU. You shall have all the things of this life, if you will look after Grace, All that is needful. Godliness hath the promise of this life. It gives content. 1 Tim. 6.6. That is as much as a man doth either need or desire, if his desires be rational and spiritual It gives content. The word that the Apostleuseth for content, is a word that is used among Common wealths, that have all things in themselves, and need not other Countries. Religion needs not be beholden to any estate, and condition, or any thing in this world for any thing that belongs to this life. Godly men do never want, but when they cannot be content to be at God's dispose. He wants not that is content: He hath content, whose will is conformable unto God. There are at the least twenty several senses of that in Psal. 37.25. I never saw the righteous forsaken, nor his seed begging bread: But that which is most probable from the Context and scope of the Psalm is, I never saw A righteous man 〈◊〉 it is, a righteous man that doth not fret at th●… prosperity of wicked men. (Not begging bread:) that is in want. Let any be of a liberal spirit, willing to part with what God gives him, when God doth call, and that man never wants. Men that have dogs appetites are never satisfied: When meat feeds humours, than parents deny their children meat: So doth God, when he sees what he gives, doth not work conformity to his wil Do you mind your work, and God will care for your maintenance. And you shall have spiritual things at a better rate, and on easier terms than you have earthly things. The pains you take for heaven shall bring you in communion with God, which cannot be got by your endeavours, God will not put you to more, nor so much in working for him, as you put yourselves to in getting the world. Wicked men have been at death convinced of this. Had I (saith one) been as good a servant to God, as to the King, I had been happy. Yea those that know better what it is to prepare for Heaven than others, do complain that they are not so careful for spiritual things, as they are for the things of this life. When they go about Riches, or the things that concerns Riches, they are buried in the business, and there their thoughts are intent, but at prayer and Hearing their Thoughts are divided, and their Hearts are wandering: and yet still they grow in Grace. Psal. 127.2. It's in vain to go to bed late, or rise up early: so he gives his Beloved sleep: that is without this carking care, he gives them sleep: that sleep, is a Lying in the Lap of God and being put into his Bosom, as well as having enough of this world. Labour not for the meat that perisheth, Joh. 6.27. but for the meat that endureth to everlasting life. And because men should not be discouraged in Christ's putting them to labour, He tells them they shall have it upon gift (which the Son of Man shall give) As if he should have said, Though I will not give it for labour, yet when you have done all, you shall see, I will give it upon mere gift, and not as a recompense of your work. USE V. See your life lie in Grace, and not in Riches. The comfort of your life and eternal being, lies in Grace. Gal. 2.20. I live (saith the Apostle) by Faith. 1 Tim. 5.6. Men that live in pleasures, are dead while they live. They do not trust in the living God, they have no life from him: When you come to die call for all your marks and evidences, sum up all your estate, and see what they will advantage you. It's reported of a Noble man when he had divided all his Estate, he saw a Toad in the room, and he cries out, Oh that I were as that Toad to eternity. Call to this and that Estate and inheritance at death, And they will answer it is not in me, I am not able to do any thing for you: When a man comes to die (who hath lived upon God in the world) he can speak comfortably thus, That he shall change only his place, and not his company; for he hath parted with these things before. When you appear before God, you shall not appear as rich, but according to what you have done for him, and what you have done through Grace: Therefore naked came I into the world and must go so out. Men do not stand before God as Kings and Knights: But those that have done for God, shall be honoured in that day; but that which enters a man into God's Glory is Grace. Consider what a folly it is to strive for shadows, to undo yourselves, to tyre yourselves in following after Butterflies? What a madness it is to give thousands for that which is worth nothing? To spend your time impertinently for things in which your life is not? Therefore when you have wearied yourselves in casting, & plotting, and designing of ways for to get an abundance for yourselves, ye cover yourselves and say, Had this day been spent otherwise, or had I laid out myself as much for God, as for these things, it had been well, All this time is lost: If I had been in spiritual duties and services, as long as I have been for the body, it had been well. When you have gotten the world, and have not cast up your account what you have done, when you have cared for the Body and not for the Soul, when you have gotten all, you have gotten but a common stone, and lost the Diamond. Therefore when you hear Jesus Christ calling upon you to take heed, his meaning is not to deprive you of any good that the world can give you, but to make you sure of eternity. Therefore turn your thoughts this way. He caseth men of taking care of this world, that so they may attend to eternity. It is not because Jesus Christ would not have the promises of this life fulfilled, that he bids them to take heed, but because he would have you to have abundance of the things which are indeed true Riches. CHAP. V. Use 6. Believe there is something to be feared more than to be desired in abundance. Two Signs to to prove that men do not believe, there is such danger in Covetousness. 1. Because men come so near the occasions. Object. May not a man take all opportunities of getting, etc. Sol. We must not do all we can in the things of this world. 2. Because men place their happiness in Riches. Two mistakes upon which men ground their desires of abundance, supposing. 1. If they had more, they could do more for God. 2. And escape many evils which now they meet with. USE VI. Believe and set this upon your heart, That there is something to be feared more than to be desired in abundance: That under that Bait there lies a Snare and hook; our Lord Jesus Christ would not warn you else. Because men will not believe this, therefore it is that men go on, and are undone by lawful things, by Riches. Let this word of Christ be continually in your Ears, as if you heard him calling from Heaven, Take heed and beware of Riches. As when a man is going on in a dangerous way, Those that know him, do call after him, and bid him take heed, there are holes, and pits, and whirlpoles in the water that he is riding through●. So Jesus Christ tells men, there are snares and pits in Riches: yet men will not be persuaded. I shall give you but two signs to prove that men do not believe there is such danger in Covetousness. First: Men will not come near that wherein they think there is danger. When David saw the Angel of the Lord standing over Gideon with the sword in the time of the plague, He would not come near that place to offer Sacrifice: There was danger there, and in that case, God would have mercy rather than Sacrifice, Hosea 6.6. We will not come near the Persons that have the plague: we keep out of the way where Thiefs lie, though we go further about, because there is danger. But men come near occasions of Covetousness by taking all opportunities and advantages of getting, or employing themselves, by contemplating and meditating of their own wants, and of others Riches. As David did confess in Psal. 73. that he looked upon what he found every day, and how the eyes of wicked men (that knew not God) were ready to start out of their Heads, because of their fatness, therefore he complains: Whereas he saith, he should have gone into the Sanctuary, and have considered the end of those men, how they stand in slippery places. The consideration of a man's own wants, and the thinking much of other men's abundance, is that which gives an occasion unto Covetousness. Whenever a man comes to think of the world (as men take a Preservative when they go into infectious Air) so men should think of the danger and misery of rich and covetous men. So David should have done. Object. It may be said by the way. May not a man take all opportunities of getting and enriching himself? Is that to play with a Bait of Covetousness. Answ. I answer yes. You may not do all you can or may do in the world. In Luke 21.34. Christ bids them that they should as well take heed of Covetousness and the Cares of this life, in verse 34. as they should take heed of Surfeiting and Drunkenness. Take heed least at any time your hearts be overcharged with Drunkenness and Surfeiting, as well as the Cares of this life. Christ joins Surfeiting and Drunkenness with Covetousness. Therefore as a man may not drink all he can bear, nor eat all his stomach requires, but rise with an appetite: No more must a man in the things of the world do all he can. This is gathered from the Conjunction of those two together, Covetousness and Drunkenness. In things that are not good in themselves, but profitable only in some way to an end there must be a measure in the use of them. As a Builder doth not lay all the stones he can in the House, but so many as the foundation will bear, lest he over lays it. The end of a man's Calling is only this, that he may exercise himself the more freely in the ways of God. As I have often said. It is the laying of the soil ground fallow, that the rankness and sourness of it may be removed, obstacles that are in the flesh unto the holy duties may be taken away. The end of Riches is only that a man may do the work that God sets him and calls him to do, and therefore beyond that he ought not to engage himself in the world, nor to desire riches. But this is by the way, for I reserve other Cases to another place. That shows that men believe there is no Snare in riches, because they put themselves upon the occasions and temptations of Covetousness. Secondly: There is another sign, which is this, Because men place their happiness in riches, which appear by this. men's desires are more easily stirred, more vehemently set on, and hardlier taken off from the things of the world, of this life, than from any thing. To duties, men are drawn hardly, are soon weary, are easily discouraged; but are not so in seeking after the things of this life. When men have gotten riches than they count themselves happy: Therefore it is, that when they lose or want them, they count themselves to be in a most deplorable & sad condition. No man counts himself to be unhappy in the want of that which would not Make him, in his own opinion. Therefore when men think all is gone, when the world is gone, frowns upon you, It's a sign they make the world their God, and do not think it a Snare. To persuade you therefore to the believing of this, that it's a snare, or that there is a snare in it, I shall only remove (in a word or two) the ground of that persuasion. 1. Men think if they had more of the world, they could do more for God, more good than they do. As Absalon said if he were King he would do Justice. And relieve the oppressed, break the bonds, free men from taxes that his Father laid upon them: So men think that if they were but as rich as another man, they would distribute to the Saints, Cloth the naked, feed the hungry, their houses should be like the house of Caius, an Inn for them: They would serve God more freely. This now doth suppose that there is an help in abundance, and not a hook. I beseech you my Beloved consider it, when men have had abundance, though they have been put in mind, and cautionated continually, that therefore they have it that they may serve God in the abundance of all things, they have found their heart's straigter, and their hands weaker, than when they were in poverty, or in a mean condition. Take heed (saith God unto the people of Israel, and he reads them that lesson every morning that they took a Journey into the land Canaan) lest when you come into the land of Canaan, that you do forget the Lord your God, and not keep his Statutes and Judgements to do them. Yet notwithstanding for all this, when as they were come into the land, as it's said in the Book of Deuteronomy, they did not serve the Lord their God in the abundance of all things, but they served themselves and their own lusts. Had you been by the self same people when they were in the captivity of Babylon, you might have heard them groaning and sighing out for deliverance, Thus: Deliver us and we will serve thee: our strange Gods shall be put away from us, we will build Thy Altar, and none else, we will offer unto thee the fat of the Calf & of the Steer, but when they came into the land as we have showed out of Nehemiah and Ezra, they did delight themselves in the fatness of the land, and forgot the Commandments of the Lord. I beseech you my Beloved consider it. A man is to content himself with the doing of that good (though it be never so little) which God calls him to do. That Servant honours his Master as well that continually waits upon him, and goes whither he goes, as he that doth in the house the greatest drudgery. God doth not call a man to all that he thinks he could do, or it may be that he hath abilities to do. A man is called to no more than God puts him upon, and puts himself forth unto. As for example. A man may have able gifts, but that is not enough to make him a Minister nor a Magistrate. A man may do the work of other callings, but that is not enough to make him put himself into them, till God saith, Do this. He must do that which God puts into his hand, let it be what it will be. We are often times ready to think that we should do God more service in any condition, than in that wherein we are. Like foolish children at School that think they shall gain more by going into a new Book, than by going on in the old, though the Master knows the best way to make them understand, is to keep them where they are. It shows our discontent through Pride, and our listlesness to do the work of God, that makes us say, If I had this, I would do thus, and if I had that, I would do so. Do that which is in thy hand. Therefore that is no ground at all for a man to desire more, because he thinks he should do more. 2. Another Reason that persuades men to look after the things of this life, is, because they think that if they had abundance of the things of this life, they should escape many evils which now they meet withal. But now I shall answer nothing more than the words that follows my Text, A man's life consists not in the abundance of the things which he possesseth. You shall live never a whit the better, nor have any thing the more to live upon for abundance. Your life, that is, the safety of it, that lies not in abundance: for riches are an allurement unto those that are the sons of violence. The Comfort of your life lies not in abundance; for abundance brings forth care and sorrow: The more you have, the more your heart will be divided into solicitousness about them. If abundance is not able to continue your life (for as Christ showeth, that your life depends upon the word of God This night thy Soul shall departed from thee) much less can you help yourselves to eternal life by abundance, You cannot purchase it. Psal. 49.7. That is a Purchase that must be let alone, No man is able to give the thousand part of the purchase of it, if he had all the world to give. No you are not able to purchase it. Covetousness breeds listlesness of spirit and a senslesness of the things that are eternal. As while a man looks upon the Sun, he cannot well see other things, So while a man is in the Earth and darkness, he cannot well bear the light of the Sun, so a man whose spirit is accustomed to the care of this cannot well get his heart into converse with God. Therefore set this down with yourselves, that abundance is rather to be feared than desired. Riches are rather Pricks, than Thrones, rather Rocks whereon you dash yourselves, than any thing that will do you good; to help you to the end whereunto you are designed, and born withal for by God. That shall suffice for this use. CHAP. VI Use 7. Mortify your desire after Riches and abundance, slay it in the first motion towards it. Motives of two sorts. First: Such as are taken out of the Armoury of Reason. I. Your happiness does not lie in any thing that does belong to this life. These things are for you, you are their end, and your end is God. II. You put a greater Glory and excellency upon them than does belong to them. III. Riches are not desirable. 1. God hath not made them to that end to make men happy. 2. Desires after them is the way to hinder the getting of them. 3. The way of God's Riches is rather casual, than as an answer to Prayer. 4. They will not satisfy. 5. There is no pleasure in them when we have them. USE VII. Mortify therefore your desires after Riches and abundance. Diet yourselves in these things, as your would run the Race, and have the Crown. In Colos. 3.5. Mortify (saith the Apostle) your members that are upon the Earth, Fornication, Uncleanness, Adultery, evil concupiscence, and Covetousness. That which I shall desire you to observe is this, That the Apostle doth put a great many sins together, as those which are to be slain, and among them, Covetousness is one. He joins it with Uncleanness. Because as you are to be afraid of the first tickling to that sin, so you ought to be of the first motion unto the love of the world: The first motion of discontent with a man's present state, should be mortified, as well as the first motion to Adultery. As a severe and cruel Conqueror follows his Soldiers, and bids them kill and slay, and not give quarter unto any, but especially he names some persons which he would have them be severe against: So doth the Apostle bid them to mortify all sins, but especially he names Covetousness. Cease not my Beloved therefore to pursue it, till you have slain it: And know that you have not slain and killed it, until you can delight yourselves and rejoice in your present Condition, though you have but a small portion of the things of this life. Then I say Covetousness is mortified, when as a man doth delight and rejoice himself, though that he hath but a very small portion of the things of this life. In Psal. 37.4. saith David, Delight thyself in the Lord, his meaning is this, Be as cheerfully, pleasantly, contented, if you have but God, as if you had together with him all the world: In the outward portion that God gives you, delight in God▪ for in the verses before he had spoken of wicked men as those that flourished like a Tree in the spring, and prospered and increased in all things, But saith he unto the Godly, delight thyself in the Lord, that is, though you be not so though you prosper not, though you be like a Tree that is withered. A man's happiness is not in abundance, for a man is not one Inch nearer Heaven for all the Mountains of Gold that he hath. I shall therefore now unto the putting you upon this Duty, give you some motives: And when I have done that, some trials. The motives are of two sorts, they are either such as are taken out of the Armoury of Reason, such as the Common light which even the Heathen had from God do afford. Or else they are such as are taken out of the Scripture from supernatural and Gracious respects. First: Be contented with what you have, for your happiness doth not lie in abundance, nor in any thing that doth belong to this life. Were your happiness in riches, than your desires ought to be infinite and boundless, to be set upon them for themselves. But if so be that you have riches, you are not the better, and if you want them, you are not the worse: All the things of this life are for you. You are their end, & your end is God. These do not commend you unto him. The Poor receive the Gospel. With him it's all one whether you be bond or free, so you be in Jesus Christ, and but a new Creature. Take all the riches in the world together, and they are not able to take away the pains and miseries of your bodies. A Crown of Gold upon the head will not keep it from aching. A Sceptre in the hand will not cure the Palsy. Herod's Riches and Glory could not kill a Worm. Much less than are they able to satisfy your Consciences, or to get you favour with God. Nay my Beloved let me add this, that if you will not be contented with that portion God gives you, your are further off from God's favour by them, when the Apostle in Colos. 3.5. had named Covetousness in verse 6. he saith, For such things cometh the wrath of God upon the Children of disobedience. Mark it. He doth not put Uncleanness or Fornication last, that so he might fasten the danger, and the eminency of the wrath of God against it, but he names Covetousness last, and he saith, For that the wrath God etc. the word properly signifies, a vindictive desire: A hanging after one's ruin; A being unsatisfied until such time as he hath destroyed: As far as such a kind of affection can be attributed unto God justly, so far you are to apprehend it in him against those that are Covetous. And that not sometimes but always, for saith he, the wrath of God is come, or for such things the wrath of God comes. He doth not say, It shall come, but he saith it is come. I say the wrath of God is a desire of revenge: and he saith not that it shall come, but that it is come. The sin of Covetousness is a punishment to itself, & brings punishments every day one on the neck of the other, for saith he, for this the wrath of God comes. So that a man's happiness is not in riches, for the desire of riches keeps a man from happiness. Secondly, Your desire after Riches puts a glory and excellency upon them which is not native, or which belongs not to them of themselves. For what a man doth so desire as that he cannot be content to be without it, In that very act of desire he makes it better than all he hath, and necessary for what he wants and sufficient if he had it to do him good. He that desires them placeth a happiness in them, and a best part of his happiness in the things of this life. Happiness consists of a good that is excellent, and most and pleasurable, that gives a man delight, But especially it consists of a good that is sufficient. And therefore when as God tells Moses that he would show him Glory, he would show him that which would do him all good. This then being the principal thing in happiness, as a voluptuous man gives the pleasure that is in happiness unto his lust, And the Ambitious man gives the excellency that is in happiness unto honour, so now the Covetous man placeth sufficiency in his riches. I say he placeth sufficiency in his riches, And that is the reason that you find in 1 John, 2.16. That all that is in the world is either the lusts of eye, the lusts of the flesh, or the pride of life, and that the love of God cannot be in those that love them. They that seek them cannot be made happy by them. The fume of the motive is this. That as the Prophet said, the Idolater did take a piece of Timber, and hewed it, and made an Image of it and then fell down and worshipped it: So men do Imagine a sufficiency in riches, and then their desires are carried after them. Now what a sin is it for a man to place happiness in the Creature, nay the worst of Creatures, that which God (who judgeth righteously) reckons to be nothing but earth and thick clay? What a folly and madness is it for a man to be a servant to that which he hath made great? As it is folly and frenzy for a man to imagine himself to be a King, and then to swell with his own imagination, and to stand bowing unto his own shadow. That is the second motive, you put honour and glory upon the things of this life, if you are not contented with the portion which God hath given you of them. Thirdly, Riches are not desirable. There is not in them that which should draw the heart after them. 1. God hath not made the things of this life the first object of desires, for God hath not made them for that end to make men happy. 2. That you know is not desirable which cannot be had: And riches cannot be had if they be desired. Desires after them is the way to hinder the getting of them: For either thou art good, and then God as a father will correct thee if thou art discontented with his allowance, God will correct that disposition and not humour it. Or thou art bad and then in Prov. 28.20.21. He that makes haste to be rich shall not be innocent; saith the Text: And that Innocency is put in opposition to abundance in the former part of the vers. A faithful man shall abound with blessings, but he that makes haste to be rich shall not be innocent. I say, to be innocent, is put in opposition to abundance, to abounding with blessings: The meaning is that he shall not abound with bessings, that such a man (as a Guilty person) shall be cut off, and never see the day of great things which he longs after. In Heb. 11.16. God is ashamed to be called the God of wicked men, because of their Covetousness. 3. Desire's will not help a man to riches, because when a man makes them the matter of his prayer, he provokes God. The way of God giving riches, is rather casual, then as an answer of prayer. God will not have riches come in by prayer, that men may not set too great a price upon them. Therefore its observable when Christ taught us to pray, There are five requests for the things of another life but for this life, there is but one petition, viz. Give us this day our daily bread. That is, so much bread as will serve for the day, the meanest kind of food that a man can live upon, for if a man have food and raiment, he ought therewith to be contented. God hath appointed you to pray for daily bread, and for a blessing upon the use of means, but he hath not given a spirit of prayer for these things chief. That is not the fruitfullest ground that is fullest of Gold and Silver. They are not the best persons that have most Gold, for God gives riches carelessly as it were. Fourthly, Riches are not desirable because they will not satisfy; natural desires are to be after such things, which being had will satisfy. As a hungry man desires meat that will take away his hunger. But as Riches increase, so also do men's desires. Men do but feed upon the wind, when they have them, they have a lie in their right hand: A man finding himself to be at a loss, when he still labours after more, and he thinks to have that bring him in contentment, which will not. If any man should have contentment in the world, it should have been those who have been conquerors of it, into whose purses what ever the habitable earth yielded was brought, who were to command over them, as men over beasts, who had gifts as the stones of the streets, yet these men have not been satisfied. Ahab was a king and yet was more troubled because he wanted a plot of ground which lay near his, than he was contented with all his Revenues. Alexander when he had as much as he could conquer, than he began to be troubled that there was not another world to be conquered. Yea there is a great deal of dis-satisfaction in all riches, & therefore because a man hath his soul enlarged through a spiritual Judgement, though his conscience is convinced that there is nothing in them but vanity. Fiftly, Again, that is not desirable which there is no pleasure in when a man hath it. The more a man hath of riches, the more he hath of sorrow. As the Apostle saith in. 1 Tim. 6.10. They that will be rich pierce themselves through with many sorrows. But besides all these things. CHAP. VII. The second sort of motives are such as are taken out of the scripture; That Calls Covetousness Idolatry Adultery. Enmity against God etc. It's a displeasedness with God's allowance and disposal of things. A particular re-inforcement of the exhortation, upon the Rich, the Poor, upon the Godly, upon all. COnsider what the scripture saith conce●… Covetousness. In Colos. 3.5. He calls it Idolatry, not because a man makes his money his God formally, or ascribe a Deity to it, but because it is before God as o●… as Idolatry is. For this is the custom of the Hebrew and Greek tongue, when it useth the manner of Speech of the Hebrews, when it would set forth a thing to the full, To name it by such a sin as is confessed of all hands to be heinous. I say, the name of a thing that is confessed of all hands to be heinous, is given unto those things which the Holy Ghost would set forth to the full. As for example. In 1 Sam. 15.23. The sin of Saul is called witchcraft. Rebellion is as witchcraft. Saul's sin was not witchcraft: But only witchcraft was a confessed known sin. To set out Saul's sin, Samuel calls it so. So that the greatness of the sin of Covetousness may appear, the text calls it Idolatry. As if it should have been said. The worship of another God provokes not God more to Jealousy, than the love of the world doth. And mark what he saith afterwards in vers. 16. For these cometh the wrath of God upon the Children of disobedience, The word is il translated (disobedience) for the wrath of God comes not upon all that disobey him, but the word signifies, upon all that are intractable, upon all that will not be persuaded, and drawn from their sinning against God. Why doth not the Apostle say, the wrath of God will come upon the unclean Person, but upon the Children that are not to be persuaded, that are stubborn hearted? The Reason is this, because Covetousness is one of those sins which makes a man to be incapacious stouthearted, obstinate, irrational, and not to be subdued by any of the ordinary means 〈◊〉 which God brings men's thoughts into subjection 〈◊〉 ●●●self. As the wise man saith concerning the 〈◊〉, that she is a deep pit, and there is no persuading men from her, though she lead a man like an Ox unto the shambles: So the Holy Ghost saith there is no making a Covetous 〈◊〉 leave his course, till the wrath of God meets with him. And it's not only in that place called Idolatry, but you have as ill names given it elsewhere. James 4.4. You Adulterers and Adulteresses, know you not that the love of the world is enmity unto God. It is called Adultery. And as Adultery doth break the bonds between the Husband and the Wife, And as Adultery is a sin that is committed when there is no need, because the party hath a remedy which God in the state of marriage hath given: So the love of the world strikes at the knot, at the uniting Graces, Faith and Love, It puts a man into a Condition wherein (if in any) he is capable of a divorce from God. If I would say there was a possibility of a man's falling from Grace, I would say so of Covetousness and Idolatry, because both these are called Adultery, which doth dissolve the bond. What need you take care, when God doth? What reason have you, when God makes it his work to provide for you, as he doth for the Lallies of the Fields, than which you are much better? What reason is there then that you should set yourselves to that business? Is it not enough that you have God? And that God will be sure to find you all the stock that he will have you to work withal for him? It is Adultery: And mark what follows, The friendship of the world is enmity against God. That is, A Covetous man doth (as it were) send an Herald of Arms and bids defiance against God himself. In 1 John 2.15. If a man loves the world, the love of the Father is not in him. Mark it. As it is an unnnatural thing for the Child not to love the father that begat him, so it's an unnatural thing for a man not to love God, And yet Covetousness will make a man to be so unnatural. Sometimes you shall find in the spirits of good people a carelessness of God: The indearedness that they had to him at another time, is not to be found upon them. They are not tender of his displeasure. They are not desirous to live in his favour: What is the Reason? What is it that makes a Soul so unnatural? It is because his Soul is So taken up with the things of this world. And that you may yet see further the evil of this sin, know, that it keeps God's love from a man. For if the love of God be not in a man that loves the world, than the love of God is not shed abroad in the heart of that man that loves the world. For whom God loves they shall certainly love him again. But above all, that which is the great Motive, and with which I would persuade you, Is this. You ought to be conformable to the will of God. Either his will or yours must rule. Either he or you must be acknowledged to be the wise, and right Disposer of things. If there be wisdom with him, and that all things are under him, and his power, Why are you not then contented with that which is his allowance to you? It is fit the Physician should prescribe the Diet, and not the sick person. It's sit the Master should set down how he will keep, and not the Servant how he will be kept, by the Master. Conformity to the will of God doth extend not only to spiritual things, so that a man may not sin against any moral precept, but unto lawful things, so that a man should think it best with him, according to God's way of dispensing to him. And there is no reason in the world why a man should think that he is dealt hardly with, if his portion be but small, for was not the state of Jesus Christ very low? He became poor, he had not whereon to lay his head. Were not those Princes (as I may call them) that sat upon the Throne, Judging the twelve Tribes of Israel, I mean the Apostles and the primitive Saints, Were not they in hunger and nakedness, and in want of all things, clothed in Goats and Sheep Skins? of whom the world was not worthy? Will it not content you that you are kept in the same manner that God kept his Son, while he was in the world? Object. You will say. Therefore Jesus Christ was poor, because by the want of all things he was to satisfy Answ. But for whom was it, that he was to satisfy? was it not for you? If it was for you, Is there not reason that you should be contented to be poor if he please? Shall the Creditor be willing that the Surety should pay his debt, and shall not the Principal or he that is the Debtor be willing himself to part with that which he hath? Jesus Christ, It is true did merit by the want of these things, But what did he merit? He merits this among other things, that you should be an Example that he had taken the sting and misery out of poverty and the want of all things. As we are therefore tempted that God may show that Jesus Christ conquered Satan, so we are therefore poor, that though our sins have rob us, yet there is no curse in our poor Estate. Let me therefore for a conclusion of all at this time, stir you up, that you would not desire after much. Let me speak to you that are rich. Be unto all you have, as a man is unto his meat who is sick, having no desire at all to it. Have such a stomach to riches, as a man of a full stomach hath to his meat. Let it be all one to you whether you have or have not. Though you have Estates, let not your Estates have your affections. You that are in the ways of gaining and getting, that are in the spring of the world, that have full trades, and great advantages, Take what God gives you, but take it as that which is to be laid by you, not as your own, but as that which you must lay up, and lay out for God for the use he calls for, and not as that which is given to make you great. Use Riches as God appoints. You that are poor, be content, and murmur not: for riches are rather things to be feared than desired. Beware of Covetousness. Feed upon God and Christ, and the hopes of another world, If you have not enough to satisfy the outward man. And that is no hard Counsel: for if a covetous man can satisfy himself with a little, by feeding upon the hopes of what he shall heap together, either for an after day, or for his posterity, there is then a nourishment, and a succour, and a food much more in the feeding upon and thinking of Honour, and Glory, and Immortality, and eternal life. If you be content to want, God will let you have: If you be contented, God will provide for you. In Heb. 13.5. Let your Conversation be without Covetousness, and be content with that you have, for he hath said, he will never leave nor forsake. Feed upon God and Christ and the hopes of another world, and the more you do so, the less will your condition be discontentful to you. Yea my Beloved, Let me speak to you that are Godly. How uncomely a thing is it for you to mind earthly things? Is your God your Belly? Are your hopes and your treasures here? The more Gospel Christians you are, the more contented you will be with a little of the world. For when God in the old Testament gave but little Grace, than he gave much riches: The Land of Canaan and their great and large inheritances, were all of them but so many Ceremonies, and shadows and Types of the large portion which the Saints are to have in spiritual things by Jesus Christ. As the Apostle therefore said unto the Galatians when they were returning unto the Circumcision, Have you begun in the Spirit, and will you make an end in the Flesh? So I say unto you, you go back again unto Types and shadows. You do so when God hath brought you to the land of true good, if you return unto the desire after riches. that are too big for a man have neither warmth nor comeliness in them. If you desire more than God gives, you have lost the comeliness and the profit and health that may be by the blessing of God in Riches to you. A word let me speak to you all. Covetousness is the sin that now doth begin to sprout and bud. And there is nothing that is a sadder presage of the wrath of God against us, than the straightness of men's hearts. It is reported there was a great deal of wealth in Constantinople when the Turk took it, but he took all and brought them into slavery, because they would not lay it forth to maintain a just war against him. Of another place it is reported, that it was lost, not so much by the force of the adversary, as by the Covetousness of those that should have provided opposition against the enemy. If you do but lend you ears a little to men, you shall find them murmuring at their Taxes; you shall find them complaining at their not getting as they have done, That they are willing to be any thing, rather than further to be at charges: To lose what they have taken in hunting, rather than to be at the charge to dress and roast it, As I may use that expression of the scripture. In the beginning of these late troubles, I wish it be not laid to our charge, the charge of those who were so forward and free to lend in an animosity, when that which they fought for is now brought to their doors, is scarce worth acceptance. A folly, Like unto those who travel to the East-Indies to fetch home things that are not of a price and esteem. Some indeed have been overcharged and burdened: But it is better a great deal that a man should lay out much for God than a little. God will make good all that faith that you have had in him for the public good: If you should lose what men have promised you, yet so far as it was for his name sake, God will become a debtor to you, and pay you well. And I look upon the times when I hear men complain, Truly I cannot tell how better to compare it, Then as if an heir should grievously complain that he is put to charges to take up the possession of his great inheritance, Or as if a man should complain that hath laid out all the money in his purse, when he hath good commodities in the room of it. God hath begun to give you what you have fought and prayed for. And let me say thus much, that though some men cry out Persecution, Persecution: Yet is it any persecution for the servants to take their wages? Is it any persecution to call upon you for that which may prevent them that would bring about a war, and to keep those beasts that would devour from being able to break in upon you? Is it persecution for men to sit under their own vines, and eat the fruit of their own fig trees, In their houses, and be quiet, and none to make afraid? Is this persecution? for men to be free from oppression, and to be called upon for nothing, but that which is for public use and charge? Is this persecution? When men have no enemies, but because themselves would be great, and over all, and are not satisfied? Is this persecution? Confer with the primitive times, and tell them you are under persecution, Such as they never felt: for you dwell at peace, and none molest you; you are at a better allowance and maintenance than many have heretofore had for more work. What rate would men have given some years ago for that which they now do enjoy. It is not therefore any just reason that men have to complain thus, but only through the wretchedness of men's hearts, who are also unsatisfyed because they know not well what they would have, therefore it is, that there are such complaining in the streets. It is not from persecution, but from Covetousness, because men have not all they would have. The great sin of all is Covetousness, because men are drawn nearer to the world and to themselves. Men think all dissuasions from the world, to be but an art to keep men from their good. When Ministers dehort from loving the world, Men think it is that all may come to them. It is not unlawful to take for that which a man lends for the preservation of the public, no more than it is for a Labourer to take money for making a fort to preserve it. But Covetousness in some men makes them take money of others who had it for their own preservation. I beseech you my beloved, Cure but your hearts of this distemper of Covetousness and self seeking: Seek nor great things, but just and righteous ones for yourselves: set a price upon them, And then you will find that there is neither too much spent, so far as hath been laid out and employed that way, Nor is there any hard dealing with you to call for more, that that which is got may be preserved. I thought to speak of this by the way, because that Covetousness is the great underminer of States, Especially in the change of things: It is that which doth give away what God hath purchased for a man at a dear rate, rather than he will be at the charge to keep it. The Times have brought forth this Manchild viz freedom from those that did labour to destroy and ruin you: Now my beloved let there be nothing wanting. When Ireland calls upon you, that you would help them, distribute freely: when as the necessity of this nation calls upon you to relieve it, Give it as freely: Why? because you must beware of Covetousness, And it is Covetousness for a man not to lay out what ever he hath for God, to the uses which God calls it for. Object. Is a man to reserve nothing for himself. That I will answer afterwards when I come to the Cases of this point. This is certain, That a public good is to be preserved before a private: And your happiness is more in doing good to a Kingdom then in providing for your own Families. You get more yourselves. For if there be a doing of much good, there shall be an offering up on your behalf many prayers, and those God will hear A man had better be rich in prayers, then rich in Jewels. He doth more for a man that prays to God to take care for him, than he doth for himself that keeps thousands. Take heed and beware of Covetousness. When God hath saved you so miraculously, suffer not yourselves to be destroyed by a base lust. When you have given so freely before for liberty and freedom, do not lose it for a penny more. He is a fool that comes to buy a Commodity, that will not give a penny more for it, if he need it. You may as well be destroyers of the nation, by not giving your help at the last, as you would have been, if you had held your hands in your bosoms, and not have given at the first. There is a great speech of Malignity in the world, But this is the greatest, for to lose that which you may easily have, not to fight for that which was so hard to get: I may say of Covetousness when I come to the sinews of it, that it will lay a tax and charge upon all the world. Few men will be free. Go to the State, and Army, to Godly men, and Trades men, of all sorts and conditions, still you will find this sin he grubbing, and like a Pyoneer digging at the root in men's spirits, that it may first or last rob a man of the Enjoyment of God at the least, if it doth not do him an i'll turn at the present in this life. CHAP. VIII. Covetousness hard to be discovered, being a spiritual sin and lying so near upon the horders of Duty; An act may be done that seems contrary to Covetousness, and yet the man be Covetous. Though the end seems to be against Covetousness, a man may be Covetous in desiring. Quest. BUT how may this Covetousness be discerned? Answ. It's hard to be discovered, It grows between the Stones of the Temple: between the Saints themselves. It's a sin that blinds the Judgement, As gifts blind the eyes of the wise. It is a more than ordinary crafty and deceitful sin. Therefore they are called deceitful riches. In ‛ Mark. 4.19. And it is used in the Similitude of care, and providence, and faithfulness to the opportunities God puts into a man's hands. It is a spiritual sin, born in the heart, And may live there without breaking forth into any external evil Acts. As hypocrisy is hard to be discovered, because it is between God and a man's own soul: So is Covetousness, because it may be, and yet no external evil act done: For it lies in an inordinate desire. A man may do all that is good, he may neglect no duty of Religion, nor transgress any Law of Justice in his calling, and yet notwithstanding be Covetous. Therefore in 1. Cor. 5.11. He distinguisheth Covetousness from extortion, or unjust gain. It is a sin that lies so near the borders of Duty, that as two colours alike or two persons are hard to be known, So it's a hard thing for a man to distinguish between Care, Providence, Faithfulness and Covetousness. It is a sin which lies in the measure of the act, and not in the act itself. It is lawful to desire riches, but so to desire them, as not to be satisfied with what God gives, make it a sin. To show how hard it is to be discerned. Consider, A man may do an act that may seem to be contrary to Covetousness, and yet be Covetous There are two acts of Covetousness. One is, desiring more than a man hath. The other is, Retaining that which a man hath and not laying it out to the uses which God assigns them. Now a man may be free from Covetousness in the one, and yet not in the other. A man may not keep that which he hath, and yet be covetous in desiring to have that which he hath not. For a man to desire such a stock to the end that he may do good unto others, is Covetousness: And yet that end seems to be against Covetousness. Covetousness will put a necessity upon earthly things for spiritual ends. Earthly things cannot be necessary ends. Riches are profitable and necessary only in a degree, in regard of external circumstance. As if a man think he cannot carry himself as a member of Christ, nor do as religion requires of him, without such an estate; He is guilty before God. Children are good, But if you must have them or else you die, you over love them. So if you think you must have riches or else you cannot walk with God as you should do, you fall into Covetousness: which is a great sin. for it makes the service of God depend upon things which are of common distribution. Yet Covetousness may be found out, as appears by 1 Cor. 5.11. Where he adviseth that the Covetous man as the unclean person should be excommunicated, For with such a one, eat not. A Covetous man is as dishonourable to God, as an unclean Person, therefore eat not with him: The Consequent being put for the Antecedent: It is cast him forth: for that doth enjoin men not to eat with Persons excommunicated, unless it be in cases of necessity, As the Wife with the Husband, But not to in vite them. Therefore the Apostle calls it a Judging of them. CHAP. IX. Ways for discovery of Covetousness. In General. More Particularly. 1. He that hath a quick and acute understanding in the matters of this life, but is really dull as to spiritual things, is a Covetous man. The Reasons of this. An Objection Answered. 2. The trial of our affections to these things is when God calls us to part with all. 3. He is Covetous who takes all opportunitits of getting, and who is having and craving in his Spirit. An Objection Answered. Quest. HOW shall we know that we are Covetous? Answ. Take General and Particular ways. Consider by the way that Covetousness is not only a particular sin, but it is the universal distemper of all men's hearts that are unregenerate. When the Ground is free from Weeds it is fit for the Seed of God. First: In General. When that time is counted long which is not spent in a man's calling and ways of getting. Amos. 8.5. When will the Sabbath be gone that we may buy and sell? Again: When a man doth Duties of Religion to get places of gain or Loaves, or blessings from God. Ezek. 33.31. They come before me and seem to be as my people, but their hearts run after their Covetousness. There is difference between a worldly thought in a man's mind in Duty and making the world his end. He that makes the world his end, is Covetous. Though he makes it not his last end, yet if he sets it in an higher place than those that are subordinate to God himself. God will allow a man to look to himself, but after God: But the last thing that a man is to take care for, is for the things of this life. Again: Covetousness is not mortified when other Lusts are not. All Lusts do live and die together. In Colos. 3.5. where he bids them to mortify Covetousness, he bids them to mortify inordinate affections and evil concupiscence, etc. Inordinate affections belong unto the Irascible passions or faculties, by which we oppose evil. And evil Concupiscence belongs to the other faculties, which belongs to the things of a man's good. Now these take up a man's whole Soul: But if these two be not in order, Covetousness is not mortified. The Lust of the eye is the Steward which provides for the lust of the Flesh, and the pride of life. If you will pluck up Covetousness, you must dig up the whole heart, mortify all Corruptions. If any be left, this will grow with it But in Particular. When a man hath a quick and a large understanding, apprehension, and Judgement in the matters of this life, but to the discerning of spiritual things is dull. When a man is acute and sharp in understanding the things of this life, but is really dull unto spiritual things, A man is then Covetous. And the reason is this. Because the ground why a man's knowledge is more excellent in one thing than in another, and why he is more attentive to know one thing more than another, is, because his affections are to one thing more than another. Therefore if a man be quick in the things of this life, and dull in the things of God, he is covetous. The worldly man is described by the Cares of this life which choke the word. When a man is truly dull; I say not when he is so in his own Judgement. As the wisest men think they err in wisdom, As a Seaman thinks no horses go fast, because they go not so fast as a Ship: So a wise man in spiritual things thinks himself a Fool. In Prov. 30.2. He saith He had not the understanding of a man. He spoke of things beyond a man's understanding, and yet he saith of himself. A man may be dull in his own apprehension, and yet not so really. Again: The time must be considered, and the means which we have had to make them understand the matters of Godliness. If a man have lived under a rational and scripture teaching Ministry, and have had a long time of it, and yet is dull in the things of God, and is grown wise in the things of the world: It is a great sign that a man's care is for the things of this life, and not for the things of God. Object. A man may have larger parts than Grace, therefore a man may be wiser in the things of this world than in the things of God. Answ. That is without controversy. Yet Grace sets a man's mind so upon spiritual things that a man's parts are set upon the things of God, and they die unto the things of the world. Diligence will make up and repair a man's parts: And Grace makes a man diligent. I speak of real dulness. When a man is not dull in one paint of Religion, but in all: not only dull under one Ministry, but under all. I not when a man is heard to come to knowledge: For men that come hardliest by knowledge, when they have it, do keep it longest. And do you Judge of this Particular. If your strength lies in the things of this world, that you are exquisite there, that you can go through all the turn of this life, and do any thing in the business of this life, but in the things of God you speak notionally, and not spiritually, as one that heard the story, and not as one that knows the things, than you are Covetous. Again: See how it is with you when God calls you to part with all. Men are such as they are, when they are tried. Nothing tries men's affections to a thing so much, as parting with it. When things do come in competition, and a man cannot have both, he will then take that which he loves. Therefore Solomon commands the Child to be cut in pieces, because motherly affections would appear. Sometimes God threatens to take all: And sometimes God takes all. And sometimes a man is in his spirit as if he should lose all. What are your hearts then? In 2 Tim. 10, 11. it is said when Paul was ready to be offered up, that Demas did forsake him, and did cleave unto this present world. His heart was in the world, because he did for the saving of his estate, forsake and leave Paul. To open that place. Object. It may be said that Demas did suffer Persecution, for he was with Paul in his imprisonment, and Paul recommended him unto Philemon, and unto the Church of Colosse. Every one of the grounds by which the several sorts of hearers are to be understood do go beyond one another. The High way ground doth give the word the hearing; but repeats it not, meditates not of it, remembers it not, but the stony ground went further, and they did so, but they thought the word of God dot worthy enduring the trolls that it brought, but the thorny ground, the Covetous ground that came under Persecution: Now how can it be a sign of Covetousness if they endure Persecution? This is the Objection. Answ. First the meaning is not, that they will endure any kind of Persecution, but such Persecution as is against the plain and clear points of Religion. For that which the Highway ground regards not, the Principles of Godliness, that the other grounds suffered for, and stood to. But those were the Principles of Religion, converting points, for the Text in Matth. 13. speaks of converting points of Religion, Such points which distinguish regeneracy and unregeneracy. One sort of people minded not these things: The other rather suffered for them, than that they would part with them. Rather than Demas would say the Gospel was a lie, and that Jesus Christ was not God, he would die presently: That was so rooted in his Conscience that he would have thought himself unhappy to have given any check to it. They did not come down right upon him, but by cunning ways, the Devil ●●kes men by craft and not by fair strength. However Demas did not love his life in this Case, yet he loved his riches better than his life. He cries better live not, and be not, than be in want. When he was with Paul, there was no great hazard run, for it is said that Onesiphorus enquired him out, and was not ashamed to walk with Paul when he had chains about him. Now if men might go to men in Prison, and walk up & down with them in the streets, there was not much hazard and danger. That Demas could bear. But when he must part with all, the Text saith, He cleaves to this present world That is, such a kind of cleaving as is in the heart of God unto Christ and his people: for by that word the heart of God is set out in the Scripture. It signifies content, and rest, and full delight and satisfaction in a thing. Demas his heart was thus swallowed up in the things of this life. And therefore though he could have lost his life at the first rather than to have denied the Principles of Religion, yet he would rather have lost his life than endured want. If when God calls for all, you would spare some, you are Covetous. And say not that great degrees of Grace is required unto this, for when the will of God is showed, and determinately known, a Saint sits down under it and quells all motions against it. When a Godly man sees God will have all, he saith, Thy will be done. Especially is a Godly man ready in the things of this life. because at Conversion there is a mean esteem in him of the things of this life: he looks not for things that are temporal, but for what is eternal. It is in the nature of a Beast to look after grass, and the fields, to live in the Air: So for a Christian to have a mean esteem of this world, either for his end, or means: He slights it for means, and despiseth it 〈◊〉 his ends. Look what you are when God takes away the things of this world? Are your hearts in a quietness and composedness? Again: A man is then Covetous when he takes all opportunities of getting. Again: When a man is having and craving in his spirit, when his prayers savours of the world, like a vapour out of a Dungeon; when his affections are strong in the matters of this life. A man's Covetousness is not cured, when his desires are hot. Object. Is it not lawful for a man to desire more than he hath, or so much as may Act all his parts and abilities in him? Whether a man's observing what abilities he hath for public service, may not desire such a portion of this life, as may Act him therein? Answ. Oftentimes it is not so much the love of a man's work as the love of a man's ways. A man thinks he desires to love God when he loves the world. The world is not worth the having. You are in the world for Heaven. When your thoughts are bowed down, be afraid of that: Trade not with those thoughts. Remember Christ's words, Take heed and beware of Covetousness: Arise ye dead and come to Judgement. There is a Snare in your Calling, you may be Covetous in desiring nothing but your due, As this young man in my Text. FINIS Scriptures Opened in the Book of John, 1.12. And Luke, 12.15. Chap. Verse. Page Genesis, 4 14 229 42 1,2 48 Joshua, 3 21 109 7 21 98 Judges, 17 13 236 1 Samuel, 15 23 263 1 Kings, 1 17 152 2 Chronicles, 30 8 125 Bzra, 7 23 236 Job, 27 5 46 34 36 164 Psalms, 1 2 156 4 7,8 244 8 2 171 9 10 37,41 10 3 236 15 1 140 16 4 222 7 48,53, 71 19 1 110 36 18 33 37 1 75,215 4 257 25 246 44 3 140 49 7 255 51 3 52 50 6,7 162 73 15 147 24 152 84 11 14 109 4 89 110 3 148 119 55 52 127 2 247 145 19 91 Proverbs, 3 5 117, 132 13 12 165 14 15 41 21 15 151 28 20,21 260 30 2 277 Ecclesiastes, 12 1 52 Solomon's Song. 1 3 157 Isaiah, 8 21 215 50 10 75, 118 53 1 44 11 37, 108 55 1 5 3 45,50 57 17 214, 229 237 Jeremiah, 32 40 167 Ezekiel, 33 31 276 36 31 22 Hosea, 6 6 250 Amos, 8 5 276 Matthew, 4 9 244 5 42 103 6 30 127 32 232 33 101, 242 2 26 127 9 29 19,93 10 8 33 14 144 41 144 11 27 188 12 20 121 13 4 52 7 234 11 68 20 150, 207 22 229, 236 238 44 to 46 149, 163 58 93 14 31 93, 116 15 19 224 23 to 28 24 16 16 55 17 201 19 12 35 21 22 25 30,31 83 22 4 82 8 49 22 205 29 206 32 198 23 25 17 27 43 131 Mark. 4 10 273 7 22 228 14 15 208 16 16 20,93 205 Luke, 2 21 245 3 14 228 8 14 229 12 13 211 14 212 20 213 21 212 29 238 48 26 14 18 176 16 22,28 182 17 5 7,110 133 18 27 239 19 5,6 145 20 9 to 17 144 176 21 34 234, 239, 251 John, 1 11 6,82, 111 131 14 174 16 5,14, 20,26 2 25 193 3 12 66 19 170 21 76, 109 33 44 5 19 198 40 111 44 132 6 26 236 27 247 37 122, 183 44,45 38 48,49 64,115 143 53 5,160 68 18 8,44 56 148 167 10 3 45 38 36 11 15 107 15 1 76 16 21 16 24 19,96 17 11,21 204 Acts, 1 4 102 2 17 189 41 149 4 10 133 12 100 7 59 3,144 8 37 145 9 6 161 11 8 13 42 156 45 83 46,47 27 84 15 9 9,87 16 14 84,112 16 14 125.136 20 35 2,129 25 23 245 26 7 7 Romans, 1 16 31 21 172, 232 29 111, 227 233 2 20 193 3 27 132 28 198 16 130 19 89 4 20 71 21 44, 159 6 17 193 8 19 7 10 3 131 10 6,7 50 8 50,182 10 148 11,12,13 7,103 14 32,41 15 148 155 17 31,38 12 2 63,65 245 14 1 35 1 Corinthians, 1 26 119 28 119 30 41 2 2 155 7 38 9 to 14 38, 9 to 14 55, 9 to 14 104 9 to 14 134 9 to 14 142 14 6,35, 63,81, 82,87 15 46, 152 16 153, 190 4 7 32, 129 13 109, 5 7 88 11 274 273 227 6 9,10 227 7 31 245 13 13 135 14 1 29 15 10 133 140 16 22 175 2 Corinthians, 1 6 185 2 7 231 11 228 3 18 65 ult 157 4 13 10 ult 89 5 5 108, 142 15 51, 205 6 1 6 8 5 74 9 5 216 10 5 117 132 167 Galatians, 1 4 202 2 20 9,75 109 132 247 3 7 81 4 9 108 5 6 6 6 8 97 Ephesians, 1 8 41 18 38 65 113 19 113 2 3 141 8 110, 113 3 4,5 38 17 8 19 38 4 8.11 31 19 215 20,21,22. 64, 236 5 3 222 31 5 6 12 224 Philippians, 2 8 107 12 139 13 113, 139 3 3 73,148 162 10 156 11 108 19 214, 225 Colossians, 1 12 163 2 6 6,10 12 110 3 5 226,227 3 5 256,258 3 5 263,276 6 263 1 Thessalonians, 1 5 149 2 13 175 4 6,7 216 5 23 63 2 Thessalonians, 2 10 150 12 61 3 1,2 50 1 Timothy, 1 5 149 13 141 163 17 163 19 192 5 6 247 6 3 192 5 229 6 246 8 219 9 240, 245 10 219, 227 262 17,18 230 220 2 Timothy, 1 12 134, 154 13 191 2 13 93 3 2 237 5 193,235 237 4 10 227 235 10 11 278 Titus, 1 11 221 2 2 192 Philemon, 12 Hebrews, 2 1 52 3 12 150 4 2 12, 96 6 1,2 190 7 9,34 107 10 9 202 29 84 38 22,27 51 11 1 16 3 36,38 152 16 261 25,29 146 39 3 12 12 23 13 2 3,144 5 215 217 222 243 267 James, 1 4 16 4 to 6 26, 29 7 107 17 92 21 21,83 2 19 196 26 123 4 3 23, 96 4 264 6 23, 137 1 Peter, 1 8 165 1 9 4 9 to 13 21, 201 11 109 23 31 2 2 103 3 157 6 103 12 21 3 21 126 2 Peter, 1 4 166 9 65 ult 113 3 9 178 1 John, 1 4 164 2 15 225 265 16 219 227 3 23 101 102 5 4 9 20 39 2 John, 10 61 3 John, 9 144 Judas, 4 176 Revelation, 22 17 182 ERRATA. In the Treatise of Faith, on John 1.12. PAge, 8 line 33 for expound read expect, p. 16 l. 32 for opeative r. operative p. 27 l 6. for Gods r. God, p. 61 l. 32 for rank r. ranked, p. 66 l. 18. for similitude r. similitudes, p 83 l. 34 for (the Apostle exhors r. the Apostle in James 1.21. exhorts, p. 84 l. 10 for Ammon r. Amnon, p. 87. l. 4. for Acts 26.8. r. Acts 15.9. p. 87 l 12. for (Subject that i● free and fit the receiving) r. Subject that is free and fit for the receiving, p. 87 l. 32 for trouble more r. trouble him more, p. 93 l. 15 for good words r. good works, p. 107 Margin for John 11.15. r. John 11.25. p. 113 l. 26 for can believe r. cannot believe p. 119 l. 13. for nor chosen r. are chosen, p. 121 l. 26 for embrie r. embryo, p. 134 l. 17 for from Christ art more r. from Christ more ashamed, p. 167 l. last for the nit stops its ear r. then it stops in ear, p. 268 l. 16 for until you will be r until you will be, p. 3●6 l. 18 for th●● so that those 〈◊〉 pass r● that so those that pass, p. 187 l. 9 for indepently r. independantly, p. 207 l. 2 for doth affect the Will r. affect the Will, p. 207 l. 6 for though it be applied r. though it be ill applied, p. 209 l. 11 for three are that r. there are In the Book of Covetousness. PAge 217 line 35 for that is his wrong r. that is his to his wrong p. 218 l. 11 for is to make r. to make, p. 234 l. ult. for suddenly upon r. not suddenly up on, p. 236 l. 17 for Psal. 10 10. r. Psal. 10.3. p. 240 l. 11 for 66 r. 6. p. 244 l. 2 last, for because of only, r. only because of, p. 248 l. 22 for ye cover yourselves r. recover yourselves, p 251 l. 27 for soil ground r. soil and ground, p. 255 l. 13 for care of this cannot r. care of this life cannot p. 259 l. 35 36 for lusts of eye r. lusts of the eye p. 263 l. 29 for verse 16. r. verse 6. p. 274 l. 24. for necessary ends r. necessary theans, p. 277. l. 1● for saith of himself r. saith so of himself, p. 277 l. 23. for to make them r. to make us, p. 278 l. 5 for paint r. point, p. 278 l. 6. leave out 1, p. 279 l. 8 for dot worthy r. not worthy, l. 9 for covetous ground r. covetous ground.