The copy of the covenant of grace With a true discovery of several false pretenders to that eternal inheritance, and of the right heir thereunto. Together with such safe instructions as will inable him to clear his title, and to make it unquestionable. Exactly evidenced by many perspicuous and unconstrained testimonies of scripture. Penned, and published upon mature deliberation, and good advise. / By Robert Bidwel, a servant, and minister of the gospel of our Lord Jesus Christ.

FIrst, therefore, if you ask what this ju∣stifying, and saving faith is? I answer: It is that gift of God, whereby we are inabled

to believe the promises of God in Christ, ac∣cording to his Gospel: to repose, and rest our selves confidently thereupon: and willingly, and cheerfully to receive the same God in Christ for our Saviour, and our Soveraign Lord. I con∣ceive it may be worth our pains to consider this definition; according to six particu∣lars therein contained.

First, this Faith is the gift of God. It is not in the power of any man to believe ef∣fectually, or savingly, except it be given him of God. To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit: To another Faith by the same Spirit, saith our Apostle, 1 Cor. 12. 8, 9.

And in another place: I say (through the grace given unto me) to every man that is among you, not to think more highly of himself, then he ought to think, but to think soberly, ac∣cording as God hath dealt to every man the measure of faith, Rom. 12. 3.

And thus the Son of God himself.

There are some of you (saith he) that be∣lieve not. For Jesus knew from the beginning, who they were that believed not, and who should betray him. And he said, therefore said I unto you, that no man can come unto me, except it were given unto him of my Father, John 6. 64, 65.

Secondly, by Faith we are inabled to be∣lieve the promises of God.

This is proved by the Apostle Paul in the example of Abraham.

Who against hope, believed in hope, that he might become the Father of many Nations, ac∣cording to that which was spoken: So shall thy seed be. And being not weak in Faith, he considered not his own body now dead, when he was about an hundred years old, neither yet the deadnesse of Saras womb. He staggered not at the promise of God through unbelief: but was strong in Faith, giving glory to God, Rom. 4. 18, 19, 20.

And in the eleventh Chapter to the He∣brews, we see how the Patriarchs, and other Saints of God, did believe, and adhere unto the promises of God by Faith, throughout that whole Chapter.

Thirdly, faith inableth us to believe the promises of God in Christ: or, As God was in Christ reconciling the world unto himself, as 2 Cor. 5. 10.

If we look upon God out of Christ: upon God essentially without a Mediatour: As he is a great God: a mighty and a terrible, which regardeth not persons, nor taketh reward, as Deuter. 10. 17. As he is a consuming fire, even a jelous God, as Deut. 4. 24. who shall

bring every work into judgement, as Eccles. 12. 14.

And will by no means clear the gui••ty, Ex. 34. 7.

I say, If we shall think upon God accord∣ing to these truths, we shall never dare to believe any promise that he hath made unto us for good: we shall rather believe, that he holdeth us for his enemies, & that he writeth bitter things against us. Like patient Job in the extremity of his passions, Job 13. 24, 26. But if we shall consider God, as he was in Christ reconciling the world unto himself, not im∣puting their trespasses.

Now we dare be bold to believe him: For we can assure our selves by Faith, that we are upon terms of peace, and that he hath received us into favour.

Being justified by faith, we have peace with God, through our Lord Jesus Christ: By whom also we have accesse by faith into the grace wherein we stand, and rejoyce in hope of the glory of God, Rom. 5. 1, 2.

But haply you will say: How is it to be understood, That God was in Christ reconci∣ling the world unto himself?

Truely, this is a question well worth the asking, and answering: For it is the great mystery of the Gospel, and that which but few do rightly understand.

God was in Christ: That is, God did take unto himself the nature of man, and so be∣came God in Christ personally: that so he might reconcile the world unto himself, be∣ing still the same God essentially.

When we would meditate upon God ac∣cording to his acting or working, we must conceive of him, as one God in three per∣sons distinctly: when we would consider him according to his essence or being, we must conceive of him, as of three persons in one God substantially and individually. So then, as God was reconciling the world, he was Deus cum Deo, God with God personal∣ly. But as he was reconciling the world un∣to Himself. So he was Deus in Deo: God in God essentially.

And thus God was in Christ divers wayes, or rather according to divers forms or kinds of administration: For whatsoever was concluded or done, either intentional∣ly, virtually or actually by the Son of God: as Mediatour for mankind;

The same he did, as he was God in Christ. And therefore to passe by that infinite es∣sence or being, of the three Persons in the Godhead, according to their incomprehen∣sible co-existency, as a secret too deep and intricate for the creature: And therefore

not revealed unto us by the Creatour, either in his word, or works.

We find that God was in Christ:

In the Covenant of Grace personally,

In the Creation apparantly,

In the Promise representatively,

In the ceremonial Law typically, or figu∣ratively,

In his Incarnation perfectly and com∣pleatly,

In his Life obediently,

In his death passively and patiently,

In his Resurrection victoriously,

In his Ascension triumphantly, And,

In his Kingdom gloriously.

First, I say, God was in Christ in the Co∣venant of Grace personally: that is to say, in the second person of the Trinity, prepa∣ring a remedy against that ruine, which he foresaw mankind would run into by Satans malice, and their own rebellion. And there∣fore Peter intimateth, That Christ was fore∣ordained for our redemption before the foun∣dation of the world: 1 Pet. 1. 18, 19, 20.

And Paul, That we are saved and called by God, according to his grace given us in Christ Jesus before the world began, 2 Tim. 1. 9.

This Covenant of Grace was the first ori∣ginall record that ever directed us to this personal distinction.

Secondly, God was in Christ in the crea∣tion apparantly. For so St. John.

In the beginning was the Word, and the Word was with God: and the Word was God. The same was in the beginning with God. All things were made by him, and without him was not any thing made, that was made, John 1. 1, 2, 3.

If you ask what this Word was? I answer: The same Word that was afterward made flesh: and dwelt amongst us, and we beheld his glory; the glory as of the onely begotten of the Father: full of grace and truth, saith the same Evangelist, John 1. 14.

You see here that God was in Christ at all the works of the creation: but more appa∣rantly at the creation of mankinde. Ac∣cording to that by Moses.

And God said, Let us make man, Gen. 1. 26. And verily it was according to the wisdom of God, that his Son should have a hand in the framing of that creature, upon whom he should first bestow his own image, and after∣wards take unto himself the others nature. That so the whole family of the faithfull might be made members of his body, of his flesh, and of his bones for ever. According to that of the Apostle, Ephes. 5. 30.

Thirdly, God was in Christ in the pro∣mise

representatively, he was represented in or by, the seed of the woman, Gen. 3. 15. And in or by the seed of Abraham, Gen. 22. 18. Now to Abraham and his seed were the promises made, he saith not, And to seeds as of many, but as of one; and to thy seed, which is Christ, saith St. Paul, Gal. 3. 16.

Fourthly, God was in Christ in the cere∣monial Law typically.

The Lamb for the Passeover, Exod. 12. 3. did signifie the Lamb of God, which taketh a∣way the sin of the world, Joh. 1. 29.

The Ark of the Covenant, Numb. 10. 33. did typifie Jesus the Mediatour of the Cove∣nant, Heb. 12. 24. The priests, who were not suffered to continue, by reason of death, Heb. 7. 23. did personate this God in Christ, who because he continueth ever, hath an unchange∣able priesthood, Hebr. 7. 24. The bloud of the sin-offering, Levit. 16. 14. did represent the bloud of Jesus Christ, which cleanseth us from all sin, 1 Joh. 1. 7. In a word:

All the ceremonies did set forth God in Christ, in some manner, or measure: in whom they all ceased, as the shadow in the sub∣stance. For they were the shadow of things to come: but the body is of Christ, Col. 2. 17.

Fifthly, God was in Christ in his incarna∣tion perfectly and compleatly, according to

both natures of God and Man in one person. As it appeareth both by prophesie, promise, and performance. First, by prophesie: Be∣hold, a virgin shall conceive and bear a son, and shall call his name Immanuel, Isa. 7. 14. Secondly, by promise: The angel answered and said unto Mary: The holy Ghost shall come upon thee, and the power of the most High shall overshadow thee: therefore also that holy thing which shall be born of thee shall be cal∣led the Son of God, Luke 1. 35. And third∣ly, by performance: Ʋnto you is born this day in the city of David, a Saviour, which is Christ the Lord: saith an angel unto the shepherds: Luke 2. 11, which they present∣ly found to be true, verse 16.

Now that this God in Christ was perfect God: it appeareth by that of the Apostle.

God (saith he) was manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, beleeved on in the world, received up into glory, 1 Tim. 3. 16.

And as he was perfect God, so was he likewise perfect Man: and that according to his own infallible assurance. Handle me (saith he) and see, for a spirit hath not flesh and bones, as ye see me have, Luke 24. 39.

And if so after his resurrection, without all doubt he had so before his death and buriall.

Sixthly, God was in Christ in his life obe∣diently. I seek not mine own will (saith he) but the will of him that sent me, Joh. 5. 30.

He became obedient unto death, even the death of the crosse (that execrable death) Phil. 2. 8.

And thus the Apostle to the Hebrews.

Though he were a Son, yet learned he obedi∣ence by the things which he suffered: and being made perfect, he became the Authour of eter∣nall salvation, unto all them that obey him, Heb. 5. 8, 9.

Seventhly, God was in Christ in his death passively, and patiently.

When he breathed out his last groan up∣on the crosse: The Centurion and they that were with him watching Jesus, said; Truly this was the Son of God, Matth. 27. 54.

And thus the Apostle Peter.

Christ suffered for sins, the just for the un∣just, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit, 1 Pet. 3. 18.

And that he suffered patiently, it appear∣eth by the same Apostle. Christ also suffered for us, leaving us an example, that we should follow his steps: who did no sin, neither was guil found in his mouth. Who, when he was re∣viled, reviled not again, when he suffered, he

threatened not, but committed himself to him that judgeth righteously, 1 Pet. 2. 21, 22, 23.

Eighthly, God was in Christ in his resur∣rection victoriously. For God raised him up, having loosed the pains of death: because it was not possible that he should be holden of it, Acts 2. 24. He hath abolished death, and brought life and immortality to light through the Gospel, 2 Tim. 1. 10,

And thus the Apostle to the Hebrews.

For as much then as the children are parta∣kers of flesh and bloud, he also himself like∣wise took part of the same: that through death he might destroy him that had the power of death: that is the devil: And delivered them, who through fear of death, were all their life time subject to bondage, Heb. 2. 14, 15.

Ninthly, God was in Christ in his ascensi∣on triumphantly.

When he ascended up on high, he led capti∣vity captive, and gave gifts to men, Eph. 4. 8.

Tenthly, and lastly, God is in Christ in his kingdom gloriously.

Where the God of our Lord Jesus Christ, the Father of glory, &c. Ephes. 1. 17. hath set him at his own right hand in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not onely in this world, but also in

that which is to come, &c. Ephes. 1. 20, &c.

Now albeit these several forms or kinds of administration, conformable to the seve∣ral times and occasions, ordained by Gods unconceiveable wisdom, may peradventure beget some thoughts of alteration, in our weak apprehensions: yet this God in Christ, neither was, is, nor shall be, any other, than what was concluded and agreed upon, in and by that eternal Covenant of Grace.

He is Jesus Christ the same yesterday, and to day, and for ever, Heb. 13. 8.

Yesterday, before the time of mans tem∣poral being: to day, in the time of mans temporal being: And for ever, during the time of mans temporal being. And whatsoe∣ver this God in Christ either purposed, promi∣sed, did, or suffred from everlasting to ever∣lasting; it was, and is all in pursuance of that great designe of reconciling the world unto himself.

In which he shall persist, and persevere, until the last and general dissolution, when there shall be no more use of a Mediatour: And then the Son of God shall deliver up the kingdom of his Mediatourship to God, even the Father: and shall cease to be God in Christ personally, that God may be all in all essentially. According to that of the A∣postle, 1 Cor. 15. 28.

Thus you see (in some measure) how it may be understood: That God was in Christ reconciling the world unto himself.

And now we come to prove the fourth particular contained in this definition of faith. That this justifying faith inableth us to believe the promises of God in Christ, ac∣cording to his Gospel.

Not according to the law: For the law is not of faith, Gal. 3. 12.

For if there had been a law given, which could have given life, verily righteousnesse should have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Iesus Christ might be given to them that believe, Gal. 3. 21, 22.

And no man ought to doubt, but that the promise of the grace of God in Christ is the onely voice of the Gospel: whether it pro∣ceedeth from the Apostles, or from the Pro∣phets: And therefore it is called the Gospel of the grace of God, Acts 20. 24.

And the Gospel of Christ, Rom. 1. 16.

And that this justifying, and saving faith inableth us to believe the promises of God in Christ: According to his Gospel, it is most evident: For neither can faith justifie, or save us without the Gospel, neither can the Gospel justifie, or save us without faith:

And to this purpose faith is called, The faith of the Gospel, Phil. 1. 27.

And the Gospel is called, The word of faith, Rom. 10. 8. Neither is this Gospel re∣strained to any time, place, or person: but was, is, and shall be effectual through faith to all believers in all ages for ever.

For the Scripture foreseeing, that God would justifie the Heathen through faith, preached be∣fore the Gospel unto Abraham, Gal. 3. 8.

And it is the power of God unto salvation to every one that believeth: to the Jew first, and also to the Greek, Rom. 1. 16.

Fifthly, Faith inableth us to rest, and re∣pose our selves confidently upon the said promises of God in Christ: Not onely to be∣lieve them, but also to rest, and rely upon them. Every true believer can affirm that freely, which Balaam the wizard was in∣forced to testifie in spight of his own teeth. God is not a man that he should lie, neither the Son of man, that he should repent: hath he said, and shall he not do it? or hath he spo∣ken, and shall he not make it good? Num. 23. 19. I know (saith Iob) that my Redeemer li∣veth, and that he shall stand at the latter day upon the earth: and though after my skin, worms destroy this body, yet in my flesh shall I see God: whom I shall see for my self, and

mine eyes shall behold, and not another, though my reins be consumed within me, Job 19. 25. 26, 27.

Lo, we have left all, and followed thee, saith Peter unto Christ, Luke 18. 28.

We have left all the possibilities of this World, and depended wholy upon thee, and thy promises. I am not ashamed of my sufferings (saith Paul) for I know whom I have believed, and I am perswaded, that he is able to keep that, which I have committed un∣to him against that day, 2 Tim. 1. 12.

I am perswaded (saith the same Apostle) that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor heighth, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Iesus our Lord, Rom. 8. 38, 39.

And very much to this purpose is that of Iohn the Baptist, concerning faith in Christ: He that hath received his Testimony (saith he) hath set to his Seal that God is true, Joh. 3. 33. That is, he that by the hand of a lively faith, hath received the Testimony of God in Christ, concerning the promises of the Go∣spel: he hath set to his Seal that God is true in all those promises: He hath not one∣ly witnessed it with his mouth, or subscribed

unto it with his hand: But he hath set to his Seal, which is an argument of the great∣est assurance that may be.

Verily the several deportments, or be∣haviours of the Patriarchs, Prophets, A∣postles, Martyrs, and generally of all the faithfull in all ages, even to this present hour, will abundantly testifie the truth of this particular: If we shall look back upon their doings and sufferings, but any thing seriously, unto all which they were wholy induced, and incouraged by the assured hope of eternal life, which God that cannot lye, promised before the world began, Tit. 1. 2. For if in this life onely they had hope in Christ, they had been of all men most miserable. Ac∣cording to that of the Apostle, 1 Cor. 15. 19.

The sixth, and last particular belonging to this definition of faith, is this: That it inableth us to receive the Lord Iesus Christ, or God in Christ, for our Saviour, and our So∣veraign Lord: First for our Saviour, when many more of the Samaritans believed, because of Christs own word. They said unto the wo∣man, now we believe, not because of thy saying, but we have heard him our selves, and know, that this is indeed the Christ, the Saviour of the world, Joh. 4. 41, 42.

Thus when the Lord beginneth to incline

the Soul to listen after Iesus Christ: He first presents him as a Saviour: As being the most acceptable object to a distressed conscience: who apprehending her own cursed conditi∣on by reason of sin, and the Justice of God against sin, armed with no gentler weapons, then all manner of temporal calamities, to∣gether with eternal death and destruction.

The poor blinde Soul sits now down in the darknesse of sorrow and discomfort, im∣ploring relief, or direction to relief. Like blinde Bartimeus, who sate at the high-wayes side begging, Mar. 10. 46.

In this perplexity Gods holy Spirit whispe∣reth, and revealeth, that Christ the Saviour is at hand to help her. Hereupon (with the same blinde man) she beginneth to cry out, Iesus thou Son of David have mer••y on me. And being charged by the Devil, and de∣spair, to hold her peace: she crieth the more a great deal. Thou Son of David have mercie on me.

To whose sad cries the Saviour attend∣eth, and sendeth faith to call her: Faith saith unto her, be of good comfort, arise, he calleth thee. At this the cheerfull Soul casts off her Garment: The rags of her own righte∣ousnesse; and riseth, and cometh unto Iesus, Iesus saith unto her, what wilt thou that I

should do unto thee? The soul replieth; Lord, that I may receive my sight: So much sight, as that I may cleerly see thee to be my Saviour. Jesus saith unto her, Thy faith hath saved thee. And immediately she re∣ceiveth sight, and denieth her self, and ta∣keth up her crosse, and followeth him; ac∣cording to her Saviours own direction, Mark 8. 34.

By this you may perceive, that faith doth first set us on work to receive Christ for our Saviour or Redeemer.

Yet this is no infallible property of a justifying and a saving faith. For there is scarce any reprobate whatsoever (under the colour of a Christian) but is sometimes wounded by the sting of an evil conscience, and terrified with the sense of Gods heavie wrath and indignation: And in that de∣sperate fit, he will be ready even to rore out upon Christ to become his Saviour. But if our faith be right, if it be effectuall, it will also carry us on to receive and em∣brace Christ for our onely Lord and Master.

Ye call me Master, and Lord, and ye say well: for so I am, saith Christ to his disci∣ples, John 13. 13. So I am to every true be∣leever.

We read that when the rest of the disci∣ples

had told Thomas (called Didimus) that they had seen the Lord, after his resurre∣ction; Thomas said, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails: and thrust my hand into his side, I will not beleeve.

After eight dayes Jesus appeared again unto his disciples, Thomas also being then a∣mongst them. Then said he to Thomas, Reach hither thy finger, and behold my hands, and reach hither thy hand, and thrust it into my side, and be not faithlesse, but beleeving. And no sooner had Thomas, by this means, arri∣ved unto the full assurance of faith; but immediately he answered, and said unto him: My Lord, and my God, John 20. 28. He saith not, Thou art Christ the Son of the li∣ving God, according to Peters former ac∣knowledgement, John 6. 69. But, Thou art my Lord, and my God. Intimating thereby, that all his service, obedience, worship, and reverence, wholly and onely unto him be∣longed.

And so likewise Saul, afterwards Paul, at first a persecutour, and injurious to the name of Jesus. But even in the heat of his haste and fury, the same Son of God inter∣cepts him, and beats him off from his barba∣rous enterprise, who thereupon perceiving

Christ to be far otherwise than what he had formerly conceived: He trembling and asto∣nished said, Lord, what wilt thou have me to do? Acts 9. 6. As if he had said: Lord, the word of thy mouth, being the sword of the Spirit, hath both convinced, and converced me. Now I beleeve thee to be the same, that thy blessed disciples have declared: I am overcome by thy power, and now I de∣sire thine imployment: Lord, what wilt thou have to do? And what he was afterwards commanded, he most happily performed: doing and suffering for the truth of the Gospel, more, and with more willingnesse and cheerfulnesse, than ever any man, ex∣cept his Master. Insomuch, that he trium∣phed in his sufferings, saying, I take plea∣sure in infirmities, in reproaches, in necessi∣ties, in persecutions, in distresses for Christs sake, 2 Cor. 12. 10.

Thus faith, when it is effectual, draweth us unto, and into Christ, enabling us to re∣ceive him, not only for our Saviour, but also for our Sovereigne; our chief and onely Lord. Not onely to save our souls, but also to love, honour, and obey him, as the onely Saviour of our souls: and that willingly and cheerfully. For this is the love of God, that we keep his commandments, and his com∣mandments

are not grievous: 1 John 5. 3. Not grievous unto them that love him.

Thus have I endeavoured, in answer un∣to the first question, to give you (so far forth as the Lord hath vouchsafed to inable me) the true definition of a justifying and a saving faith: And proved it according to six degrees or properties therein consi∣derable.

• As first, that it is the gift of God.
• Secondly, that it inableth us to beleeve the promises of God.
• Thirdly, that those promises must be the promises of God in Christ.
• Fourthly, that they must be according to his Gospel: they must be Gospel promises.
• Fifthly, that this Faith inableth us to rest, and repose our selves confidently upon the same promises. And,
• Sixthly, that it inableth us willingly and cheerfully to receive the Lord Jesus Christ, or God in Christ, for our Saviour, and our Sovereigne.

Faith is that gift of God, whereby we are inabled to beleeve the promises of God in Christ, according to his Gospel: to rest, and repose our selves confidently thereupon: and willingly and cheerfully to receive the same God in Christ for our Saviour, and our Sove∣reigne Lord.

The second question to be answered in this discovery of Faith, in order to the exa∣mination of the Beleevers evidence is this.

Where, or in what part hath this saving Faith its residence, or being?

I answer; In the heart. For so the A∣postle: With the heart man beleeveth unto righteousnesse, Rom. 10. 10. Not in the out∣ward profession: For the same Apostle saith concerning the defiled, and unbeleeving. They professe that they know God: but in works they deny him, being abominable, and disobe∣dient, and to every good work reprobate, Tit. 1. 16.

We have two notable examples of out∣ward profession, and inward hypocrisie in the new Testament. The one of Judas Isca∣riot; we find that he was one of Christs A∣postles, one of twelve: That his Lord sent him forth with the rest, to preach, and to work miracles, Matth. 10. to 9. Neither do we find any thing to the contrary, but that he performed his duty according to his Commission.

And in matter of charity to the poor, he seemed to exceed all the rest. For when Mary anointed the feet of her Saviour with that costly ointment, Iohn 12. 3. Why was not this ointment sold for three hundred pence

(saith this Iudas) and given to the poor? verse 5. Can any Iudas now breathing counterfeit a fairer colour?

But neverthelesse, the Spirit of God dis∣covereth him for a covetous hypocrite. For this he said, not that he cared for the poor: but because he was a thief, and had the bag, and bare what was put therein, verse 6. Of whom the Apostle Peter further testifieth. saying, He was numbered with us, and had obtained part of this ministery: yet this man purchased a field with the reward of iniquity, and falling headlong, he burst asunder in the midst, and all his bowels gushed out. And it was known to all the dwellers at Ierusalem, &c. Acts 1. 17, 18, 19.

Thus was his treacherous heart disco∣vered, and rewarded; who, notwithstand∣ing that the doctrine, miracles, and conti∣nuall conversation of the Son of God affor∣ded him the same outward means of faith and fidelity with the rest of the Apostles: yet in his heart he was so far from belee∣ving, loving, and obeying his blessed Lord and Master, that he sold him for a contem∣ptible price, Matth. 26. 15. Betrayed him with a villanous kisse, Matth. 26. 49. And afterwards hanged himself in a devillish despair, Matth. 27. 5.

The other example is that of Simon the sorcerer, whom we commonly call Simon Magus, who at first bewitched the people of Samaria with his sorceries.

But when they beleeved Philip, preaching the things concerning the kingdom of God, and the name of Iesus Christ, they were baptized both men and women. Then Simon himself be∣leeved also, and when he was baptized, he con∣tinued with Philip. and wondered, beholding the miracles and signes which were done, Acts 8. 9, to 14.

And when Simon saw, that through laying on of the Apostles hands, the holy Ghost was gi∣ven: he offered them money, saying, Give me also this power, that on whomsoever I lay hands, he may receive the holy Ghost, Acts 8. 18, 19.

Now let us lay all these together. He beleeved, and was baptized, and continued with his teacher; and was so desirous of the gift of the holy Ghost, that he would have bought it with his money (a commo∣dity that few will part with, upon such terms) and what can any man desire more? Yet Peter said unto him, Thy money perish with thee: because thou hast thought that the gift of God may be purchased with money. Thou hast neither part nor lot in this matter.

For thy heart is not right in the sight of God, Acts 8. 20, 21.

Truely, according to the outward ap∣pearance, this Simon the sorcerer performed as much as might be expected; and yet we see, that all was to no purpose: because his heart was not right in the sight of God. It is like that his evil heart propounded un∣to him this outward profession, for the only means to compasse his carnal designes. And this will the rather appear by Peters insu∣ing exhortation.

Repent therefore, saith he, of this thy wic∣kednesse, and pray to God, if perhaps the thought of thine heart may be forgiven thee: for I perceive that thou art in the gall of bit∣ternesse, and in the bond of iniquity, Acts 8. 22, 23.

Truely, these examples may serve for seasonable admonitions to such as make use of religion onely, as a fig-leafe to cover their shame: or to countenance their cove∣tousnesse, cruelties, or confederacies.

Keep thine heart with all diligence (saith Salomon) for out of it are the issues of life: Prov. 4. 23. Out of the heart are the issues of life, or the wayes of life: yea, and of death too. A good man, out of the good trea∣sure of the heart, bringeth forth good things:

and an evil man out of the evil treasure bring∣eth for evil things, saith the Son of God, Mat. 12. 30.

And as he knew all mens hearts, so we finde that he distinguished between the Hypocrite, and the true believer, by the heart.

Ye Hypocrites (saith he) well did Esaias prophesie of you, saying, This people draweth nigh unto me with their mouth, and honoureth me with their lips, but their heart is far from me, Mat. 15. 7, 8.

To confirm and conclude this truth, that the heart is the onely receptacle, or place of residence for an effectual faith: I pray ob∣serve, That when the Eunuch made the mo∣tion to Philip of being baptized: Philip said, if thou believest with all thine heart, thou may∣est, Acts 8. 36, 37.

Haply he remembred the Sorcerers evil heart, whom he had then but lately bap∣tized: and fearing, least this Eunuch might be poysoned with the like Hypocrisie, and so become lyable to the like reproof: he telleth him that he may be baptized; pro∣vided, that he believeth with all his heart.

And truely, this is not without great rea∣son, that the heart should be principally re∣garded in matter of faith. For first, God

sendeth faith into the heart to purge, and purifie it, as Acts 15. 9. And faith bring∣eth Christ into the same heart along with it. According to that prayer of Paul for the E∣phesians, Eph. 3. 17. which seemeth likewise to be most sweetly insinuated, by the belie∣ving love-sick spouse. I found him, whom my Soul loveth (saith she) I held him, and would not let him go, untill I had brought him into my mothers house, and into the Chamber of her that conceived me, Cant. 3. 4.

And when the gracious Soul hath thus brought Christ to dwell in her heart by faith; then she beginneth to rejoyce with joy unspeakable, and full of glory, accord∣ing to that of St. Peter, 1 Pet. 1. 8.

But whereupon must this faith be built? For that is the third Question.

I answer that, it must be built upon the Rock, which is Christ, 1 Cor. 10. 4.

Not upon Thoughts, or Opinions,

Not upon Traditions,

Not upon Humane Inventions,

Not upon Dreams, or Fancies,

Not upon Prophesies,

Not upon Prognostications,

Not upon Wrested Expositions,

Not upon Works of Righteousnesse.

But upon The Lord our Righteousnesse, Jer. 23. 6.

First, a justifying faith must not be built upon Thoughts, or Opinions.

For the Lord knoweth the thoughts of the wise, that they are but vain, 1 Cor. 3. 20.

I verily thought with my self (or I was di∣rectly of opinion) that I ought to do many things contrary to the name of Jesus, saith St. Paul, Acts 26. 9. But that opinion of his made him a persecuter, and not a be∣liever.

Secondly, not upon Traditions: Beware, least any man spoil you through philosophy, and vain deceit, after the Traditions of men, and not after Christ, saith the same Apostle, Col. 2. 8.

And our Saviour told the Scribes & Pha∣risees, that they transgressed the command∣ment of God by their Traditions, Mat. 15. 3.

Thirdly, not upon humane inventions: They are whores (deceitfull whores) as the Pro∣phet David insinuateth, Psal. 106. 39.

For therefore was the wrath of God kindled against his people, insomuch that he abhorred his own inheritance, verse 40.

Cursed are they that father their own adulterous conceptions upon the Spirit of God, or that dare forge a Gospel according to their own inventions. If we, or an Angel from heaven preach any other Gospel unto you,

then that, which we have preached, let him be accursed, saith that faithfull Apostle, Gal. 1. 9.

For we preach not our selves, but Christ Je∣sus the Lord, and our selves your servants for Jesus sake, saith the same Apostle, 2 Cor. 4. 5.

Fourthly, this faith must not be built up∣on Dreams, or Fancies. For in the multitude of Dreams, and many w••rds, there are also divers vanities, saith the Preacher, Eccl. 5. 7. I have (saith the Lord) heard, what the Pro∣phets said, that prophesie lies in my name, say∣ing, I have dreamed, I have dreamed, Jer. 23. 25.

Fifthly, not upon prophesies: The Prophets prophesie falsly, saith the Lord, Jer. 5. 31. we finde that for one Elijah, there were four hundred and fifty Prophets of Baal, 1 Kings 18. 22. And for one Micaiah, about four hundred lying Prophets, 1 Kings 22. 23. Truely, in comparison of the multitudes of lying Prophets: there were but very few, that were approved to be true & faith∣full, even then under the shadows of the Law: when prophesying was very necessa∣ry, to declare the will of God, and to con∣firm the mindes of men in the promised Messias.

But God, who at sundry times, and in divers manners, spake in time past unto the fathers by the Prophets: hath in these last dayes spoken unto us by his Son, Heb. 1. 1, 2. And it may seem that Peter desired to have conference with those great Prophets Moses, and Elias: But behold, a voice out of the Cloud, which said, This is my beloved Son, in whom I am well pleased: hear ye him, Mat. 17. 4, 5.

Verily, they that groape after prophesies in the bright sun-shine of the Gospel: They walk after the light of their own fire, and in the sparks, that they themselves have kindled: This shall they have of mine hand (saith the Lord) they shall lie down in sorrow, Isa. 50. 11.

Sixthly, we are not to build our faith up∣on Prognostications. A Diviner, an ol server of times, a Charmer, a Wizard, or a Consul∣ter with familiar Spirits, all that do these things are an abomination unto the Lord, saith Moses, from the mouth of the Lord, Deut. 18. 22.

It is a wonder, how they come to be of such reputation with us, that dare professe a zeal to Gods glory? Is it not just with our God to say unto England, as sometime he said unto Babilon? Let now the Astrologers, the Star-gazers, the monethly Prognosticatours

stand up, and save thee from those things, that shall come upon thee: Behold, they shall be as stubble, the fire shall burn them, they shall not deliver themselves from the power of the flame, Isa. 47. 13, 14.

Seventhly, not upon wrested Expositions: There are somethings in the Scriptures hard to be understood, which they that are unlearned, and unstable, do wrest to their own destruction, saith the Apostle Peter, 2 Pet. 3. 16.

And eightly, a justifying and saving faith cannot be built upon the works of righteous∣nesse: For not by the works of righteousnesse that we have done; but according to his mercy he saved us, Tit. 3. 5.

These works of righteousnesse are com∣monly called the works of the Law: But by the works of the law shall no flesh be justified, Gal. 2. 16.

For if righteousnesse come by the law, then Christ is dead in vain, Gal. 2. 21.

This is the stone which was set at nought of you builders, which is become the head of the corner, saith Peter to the rulers of the peo∣ple, and the Elders of Israel, Acts 4. 11.

Neither is there salvation in any other, verse 12.

How often doth the Son of God cry out upon us in his holy Gospel; to believe on

him, to believe in him. To believe on his name, to believe in his Merits and Media∣tion.

And St. Paul to the regenerate Jaylor. Believe on the Lord Jesus Christ, and thou shalt be saved, Acts 16. 31. And in his Epistle to the Colossians: Though I be absent in the flesh (saith he) yet am I with you in the spirit, joying, and beholding your order, and the sted∣fastnesse of your faith in Christ, Col. 2. 5.

As ye have therefore received Christ Jesus the Lord (saith he) so walk ye in him, rooted, and built up in him, and established in the faith, abounding therein with thanks-giving, verse 6. 7.

I pray observe, as ye have received Jesus Christ the Lord by the hand of faith: so walk in him according to the righteousnesse of faith, rooted in him by the word of faith, and built up in him by the work of faith, and established in the faith, by him the Au∣thour, and finisher of your faith, abounding in the fruit of faith, with thanks-giving the evidence of faith. See here how sweetly this Apostle insinuateth unto us, how we are to proceed in the degrees of faith, and that according to the rule of faith, even the Go∣spel of Christ: For it is the power of God unto salvation, unto every one that believeth. For

therein is the righteousnesse of God revealed from faith to faith, saith the same Apostle, Rom. 1. 16, 17.

Not from one kinde of faith to another, but from one degree of faith to another.

And to conclude this point, I am more then confident, that there did never any precept nor principle proceed, either from the Son of God himself, or from any of his Apostles, that may direct us to any other foundation for our faith: but onely Christ, or the Gospel of Christ, or the promises of the Gospel: all which are the very same in substance, and do clearly hold forth unto us this God in Christ, reconciling the world unto himself. And to him give all the Pro∣phets witnesse, that through his name, whoso∣ever believeth in him, shall receive remission of sins, Acts 10. 43. And therefore most ac∣cursed is he, that shall wilfully endeavour to subvert this ground-work, or to make it a stumbling stone, or a Rock of offence, to any Soul, by any means, or upon any occa∣sion whatsoever. For other foundation can no man lay, then that is laid, which is Iesus Christ, 1 Cor. 3. 11.

We come now to the fourth general Question.

How, or by what means, is this faith ob∣tained?

It is answered, that faith is obtain∣ed by the hearing of the word of God: For so St. Paul. Faith cometh by hearing, and hearing by the word of God, Rom. 10. 17.

The dead shall hear the voice of the Son of God, and they that hear shall live, saith that Son of God himself, Iohn 5. 25.

The dead, such as are dead in trespasses, and sins, Ephes. 2. 1. They shall hear the voice of the Son of God: the voice of his Gospel from the mouths of his Ministers, his Ambassadours, 2 Cor. 5. 20.

And they that hear shall live; live by faith: The life that I now live in the flesh, I live by the faith of the Son of God, saith the Apostle, Gal. 2. 20.

And by faith they shall live: The just shall live by faith, saith the same Apostle, Gal. 3. 11.

But you may say, that I have already proved in my definition of faith, that faith is the gift of God: how then is it obtained by hearing? It is most true, that faith is the gift of God. Neverthelesse, he holdeth it forth unto us in the means; and that is the word.

Shall God give us his word, and shall not we give him the hearing of it?

We read, that such as gladly received the

word from the mouth of Peter, were bap∣tized: and there were added the same day unto the believers about three thousand Souls, Acts 2. 41.

And not long after, many of them which heard the word, believed: and the number of the men were five thousand, Acts 4. 4.

But such as believed without hearing: I do not remember; that ever I did read of any. I will not seem to restrain the power of God: For with God all things are possible, Mar. 10. 27. But according to mans appre∣hension, St. Paul seems to make it a thing impossible for a man to believe without hearing. How shall they beleeve in him of whom they have not heard? saith he, Rom. 10. 14.

But as we believe not without hearing, so neither do we believe by hearing onely without the blessing of God thereupon.

And in reference hereunto faith is most properly called the gift of God. It was the Lord that opened the heart of Lidia: that she attended unto the things, which were spoken by Paul, Acts 16. 14. It is man that preacheth, but it is God that teacheth. It is written in the Prophets (saith our Saviour) And they shall be all taught of God: Every man therefore that hath heard, and hath

learned of the father, cometh unto me, John 6. 45.

Now to come unto Christ, and to believe in Christ: do signifie the same thing, as may easily be observed out of the 64. and 65. verses of the same 6^th. of John, and likewise out of the 37. and 38. verses of the Chapter next following.

I pray observe also from hence, that if you will have faith, you must so hear from man, that you may learn of God. And for our better direction herein, the Son of God hath left us these two Cautions. Take heed what ye hear, Mar. 4. 24.

And, Take heed how ye hear, Luke 8. 18.

First, take heed what ye hear: Be not car∣ried away with divers and strange Doctrines, saith the Apostle He••r. 13. 9.

For the time will come, when they will not endure sound Doctrine, but after their own lusts shall they heap to themselves Teachers, having itching ears: and they shall turn away their ears from the truth, and shall be turned unto fables, 2 Tim. 4. 3, 4.

Also of your own selves shall men arise, speaking perverse things to draw Disciples af∣ter them, saith the same Apostle, Ac. 20. 30.

But haply you will say: If there be such danger in what we hear, it were better for

us wholy to absent our selves, and not to hear any man at all.

O no: Do not so neither, do not utterly rob and spoyl your selves of the Truth, upon sus∣pition of being led into errour.

This would be as if a man should put out his own eyes, least another man should stand between him and the light.

Or, as if a man should kill himself, for fear another man should hurt him.

He that hath eares to hear, let him hear. This was our Lord and Saviours cry, Luke 8. 8.

But that you may know, how to take heed what you hear: So, as that you may hear with the lesse prejudice, and the greater comfort, and assurance: we will descend through this general rule, into some few particulars.

First, take heed what you hear, that may hasard your modesty, or good manners in the search of Gods hidden secrets. For the secret things belong unto the Lord our God: but those things that are revealed belong unto us, and to our Children for ever, Deut. 29. 29.

Secondly, take heed what you hear, that may withdraw, or discourage you from do∣ing the revealed will of God.

For if any man will do his will, he shall

know of the Doctrine, whither it be of God, John 7. 17.

Thirdly, take heed what you hear to the dishonour of God, either in the Ʋnity, or Trinity, especially against the holy Ghost. For whosoever speaketh against the holy Ghost: It shall n••t be forgiven him, neither in this world, nor in the world to come, Mat. 12. 32.

Fourthly, take heed what you hear, that may make against your Election by the Fa∣ther, Eph. 1. 3, 4, 5. or against your Redemp∣tion by the Son, Col. 1. 14. Or against your Sanctification by the holy Ghost, Rom. 15. 16.

Fifthly, take heed what you hear, that may contradict the lawfull use of the Law.

For the Law is good, if a man use it law∣fully, 1 Tim. 1. 8.

Sixthly, take heed what you hear, that may obstruct the liberty of the Gospel. It is called: The perfect law of liberty, Ja. 1. 15. Provided, that it be not used for an occasion to the flesh: According to that Caveat, Gal. 5. 13.

Seventhly, take heed what ye hear in the defence, or toleration of sin, either Origi∣nal, actual, or intentional.

For the wages of sin is death, Rom. 6. 23.

Eightly, take heed what you hear, that may ascribe that unto the flesh, which is

properly the work of the spirit: As free∣will, universal grace, or the like Divine o∣perations, or indowments.

For it is God that worketh in you, both to will and to do, of his good pleasure, Phil. 2. 13.

Ninthly, take heed what you hear, to the reproach or prejudice of any particular person whatsoever, whether he be saint, or sinner, or present or absent: or of any par∣cular calling ordained of God, or approved by good authority: This savoureth of en∣vie. And where envying and strife is, there is confusion, and every evil work: James 3. 16. Or at least, it argueth uncharitablenesse: And though a man speaketh with the tongues of men and angels, and hath not charity: he is but as sounding brasse, or a tinckling cymbal: 1 Cor. 13. 1. sin must be reproved, but the person may not be reproached.

Tenthly, take heed what you hear to the rejection, or the corruption, or the re∣proach, or the disparagement of the word of God, otherwise called the holy Scriptures.

• First, because this is it, by which the soul is inlightened, Psal. 119. 130. Isa. 8. 20.
• Secondly, it is the word of reconciliation, 2 Cor. 5. 19.
• Thirdly, it is the word of salvation, Acts 13. 26. Able to make a man wise unto salva∣tion, 2 Tim. 3. 15.

• And fourthly, it is the good word of God, Heb. 6. 5. And he that beleeveth not God, hath done him such infinite dishonour, as to make him a liar, 1 Iohn 5. 10.

But I conceive there may be many in our dayes, that will be ready to say; What needs all this warning? So long as we fol∣low the Spirit of truth, he will guide us into all truth. True: so long as we follow the Spirit of truth. But we must know, that be∣sides, or contrary to the Spirit of truth, there are seducing spirits, 1 Tim. 4. 1. and a spirit of errour, 1 Ioh. 4. 6.

Now for a man to say, or boast, that he hath the spirit of truth, or the spirit of God, is no sufficient argument to prove that he hath the spirit of God.

Thou hast tried them, which say they are Apostles, and are not, and hast found them li∣ars: saith the Spirit to the Angel of the Church of Ephesus, Rev. 2. 2.

And I know the blasphemy of them that say they are Jews, and are not, but are the syna∣gogue of Satan: saith the same Spirit, Rev. 2. 9 An outward verball ostentation, is no infallible signe of an inward reall Christian. And therefore that of St. John is very sea∣sonable for these times of uncertainty: Be∣loved (saith he) beleeve not every spirit; but

try the spirits whether they be of God: 1 Joh. 4. 1. But you will say, How shall we be able to do that?

Why, the same Apostle proceedeth in the next verse to give us one singular good di∣rection: Hereby know we the spirit of God (saith he) every spirit that confesseth that Je∣sus Christ is come in the flesh, is of God.

But it may be objected further, that e∣very one who pretendeth to the name of a Christian, will easily confesse that Iesus Christ is come in the flesh: and so by conse∣quence, every one that pretendeth to the name of a Christian, is of God, and hath the spirit of God.

But this generall assertion will not serve the turn: without doubt the holy Ghost hath these further intentions.

First, that this confession must proceed from an effectual faith.

For unlesse the heart beleeveth unto righte∣ousnesse, the mouth cannot confesse unto salva∣tion. And therefore St. Paul hath put them both together, Rom. 10. 10.

And secondly, this confession must com∣prehend the whole mystery of Christs incar∣nation. As the Divinity of his generation, the purity of his conception, and the per∣fection both of his divine and humane na∣ture,

together with his doctrine and mira∣cles, his sufferings and satisfaction, his re∣surrection and ascension.

And every spirit that confesseth not, that Jesus Christ is come in the flesh (according to all these truths) is not of God, 1 Joh. 4. 3.

If you will proceed to a further triall of the spirits, observe their fruit.

The fruit of the spirit of God is love, joy, peace, long-suffering, gentlenesse, goodnesse, faith, meeknesse, temperance: Gal. 5. 22. And they that live in the spirit, do also walk in the spirit, not desirous of vain-glory, provoking one another, envying one another, Galat. 5. 25, 26.

And whomsoever we do really find walk∣ing contrary to these, or any of these, we may say with St. Jude: Though they sepa∣rate themselves, they are sensuall, having not the spirit: Jude 19.

But how shall a man behave himself, if he shall happen to be beset, or tempted by these, or the like evil seducing spirits?

Why, I beseech you brethren, mark them which cause divisions and offences, contrary to the doctrine which ye have learned, and avoid them: saith St. Paul, Rom. 16. 17.

If any man consent not to wholesome words: even the words of our Lord Jesus Christ, and

to the doctrine which is according to godlinesse: he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envie, strife, railings, evil surmisings, per∣verse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godlinesse; from such withdraw thy self. 1 Tim. 6. 3, 4, 5.

They that have the form of godlinesse (in profession) and deny the power thereof (in practice) from such turn away: 2 Tim. 3. 5.

Their mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucres sake: saith the same A∣postle, Tit. 1. 11.

And thus that beloved disciple.

Whosoever transgress••••h, and abideth not in the doctrine of Christ, hath not God; he that abideth in the doctrine of Christ, he hath both the Father & the Son: If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him, God speed. 2 John 9. 10.

And therefore take heed what ye hear. Beware of the leaven of the Pharisees, which is hypocrisie, saith our Lord and Master, Luke 12. 1.

And so we proceed to his second Cau∣tion.

Take heed how ye hear.

Not negligently, not deceitfully: not de∣spitefully; but attentively, reverently, and obediently.

First, take heed how ye hear the word of God negligently. As new born babes desire the sincere milk of the word, that ye may grow thereby, saith the Apostle, 1 Pet. 2. 2.

We must not look upon the word of God, as a thing indifferent; but we must desire it, as babes desire milk, their best-pleasing, and most proper food and nourishment. I esteemed thy word more then my necessary food, saith holy Job, Job 23. 12. And thy word was unto me the joy, and the rejoycing of my heart; saith the Prophet Ieremy to the Lord God of hosts: Jer. 15. 16.

If these be things to be neglected, then may we also neglect the good word of God.

Neverthelesse, we are sensible that the hearing of the word of God is very much damnified by the means of negligence.

And this negligence may be said to be three-fold.

First, there is a negligence in coming to hear the word of God. There are many men and women that think, if they come to hear, onely when their lazinesse, or leisure will give them leave; once, or twice in a

moneth, or haply in a quarter, is very fair. But to day if ye will hear his voice, harden not your hearts, saith the Apostle, Hebr. 3. 7, 8. He that will not hear the voice of God from the mouth of his Ministers, to day, this day, every day, when it may be heard with any convenience: It is a sore signe that his heart is either hardned, or upon hardning. A fear∣full judgement. And therefore the same Apostle in the same Chapter.

Take heed, brethren, least there be in any of you an evil heart of unbelief in departing from the living God: But exhort one another daily while it is called to day, least any of you be hardned through the deceitfulnesse of sin, Hebr. 3. 12, 13.

Secondly, there is a negligence in hearing. If the Devil cannot hinder a man from com∣ing in at the Church door, then common∣ly he endeavoureth to block up the door of his heart, that the word may finde no profi∣table entrance. And to further him in this his design, either he disordereth the senses, and disposeth them to slumbring, prating; gazing, or the like ungodly ingagements, or else he breedeth such a mutiny in the affections, that they will by no means agree to give the word of God the least cordial en∣tertainment: As if the Lord had sent the

same desperate curse among these negligent hearers, which he sometime sent by his Pro∣phet unto the Rebellions Israelites. Go, and tell this people: hear ye indeed, but understand not, and see ye indeed, but perceive not: make the heart of this people fat, and make their ears heavy, and shut their eyes: least they see with their eyes, and hear with their ears, and understand with their heart: and convert, and be healed, Isa. 6. 9, 10.

Thirdly, there is a negligence after hear∣ing, and that appeareth in not practising the word, when, and after it is heard.

And I conceive that the parable of our Saviour, concerning the Sower may (not impertinently) be applied to this purpose. I pray observe his own exposition, Luke 8. beginning verse 11.

The seed (saith he) is the word of God. Those by the wayes side, are they that hear, then cometh the Devil, and taketh away the word out of their hearts, least they should be∣lieve, and be saved. Here is the malice of the Devil.

They on the Rock, are they, which when they hear, receive the word with joy, and these have no root; which for a while believe, and in time of temptation fall away. There is the infirmity of the flesh. And that which fell

among Thorns, are they, which when they have heard, go forth, and are choaked with cares and riches, and pleasures of this life, and bring no fruit to perfection. Here are the cares and snares of the world.

These were all hearers, but never a pra∣ctiser. The malice of the Devil, and the in∣firmity of the flesh: together with the cares and snares of the world, will not leave them so much as one word (as we say) to blesse themselves withall.

And truely much of this through negli∣gence: When was it that the enemy came, and sowed Tares among the Wheat? but while men slept, Mat. 13. 25. While they were negligent, and carelesse. Be sober therefore, be vigilant (saith St. Peter) because your ad∣versary the Devil, as a roaring Lion walketh about, seeking whom he may devoure, 1 Peter 5. 8.

And be ye doers of the Word, and not hear∣ers onely, deceiving your own selves, James 1. 22.

Secondly, take heed how ye hear deceit∣fully. Thou son of man (saith the Lord to his Prophet Ezekiel) the Children of thy peo∣ple still are talking against thee by the walls, and in the doors of the houses, and speak one to another, every one to his brother: saying, come,

I pray you, and hear what is the Word, that cometh forth from the Lord. And they come unto thee, as the people cometh, and they sit be∣fore thee as my people; and they hear thy words: but they will not do them, for with their mouth they shew much love, but their heart goeth after their covetousnesse, Ezek. 33. 30, 31.

See how these Hypocrites do vilifie the Prophet of the Lord in private. Neverthe∣lesse, they seem to be very zealous for the word of the Lord in publick: and thereup∣on they come unto the Prophet, and they sit before him as Gods own people, and they do hear his words. But here is the deceit, they will not do them: for they are Hypo∣critical and self-ended: with their mouth they shew much love, but their heart goeth after their covetousnesse. And may there not be deceit∣full hearers in these our dayes? that follow the word meerly, that they may be account∣ed good Christians? or because they think this to be the onely prevailing way, both to make them capable of all manner of imploy∣ment, though they be never so unfit, and undeserving: And likewise to countenance all their proceedings, though never so cor∣rupt and unconscionable?

And therefore (if you observe it) they will seldom, or never hear the word: though

never so sincerely, plainly, and powerfully delivered: but when they think it may conduce to their carnal profit, or prefer∣ment. The cry of their heart is: who will shew us any good, not Lord lift thou up the light of thy countenance upon us, as Psalm 4. 6. Is not this to hear the word of God deceit∣fully?

Is it not a work of the Lord, to hear the word of the Lord? Truely it is such a work, as doth very well manifest, who is our Master. He that is of God, heareth Gods words: Ye therefore hear them not, ••ecause ye are not of God, saith the Son of God, to the unbe∣lieving Jews, John 8. 47.

And cursed is he, that doth the work of the Lord deceitfully, saith the Prophet, Jer. 48. 10.

Thirdly, take heed how you hear de∣spightfully: Whoso despiseth the word, shall be destroyed, saith Salomon, Prov. 13. 13.

He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me: despiseth him that sent me, saith Christ to his seventy Disciples, Luke 10. 16.

He therefore that despiseth, despiseth not Man, but God, saith that Apostle, 1 Thessa. 4. 8.

But you will say, that there is no man so ungracious, as to despise the word of God in the mouth of his Ministers. No? What think you then of those factions, frantick spirits, that wry the mouth at every Do∣ctrine, which agreeth not with their own erronious, or peradventure blasphemous opinions? Or what do you think of those foul stomacks, that will by no means disgest the sincere milk of the word, but will rather spet it out in reproches, unlesse it be sweet∣ned with faithlesse revelations, flattering Prophesies, fair promises, false invectives, fresh intelligence, or the like frivolous ex∣travagancies, which taste like Sugar to their corrupted appetites? Or what do you think of those preposterous hearers, that come to Gods Ordinances? Not with Davids reso∣lution: To hear what God the Lord will speak, as Psal. 85. 8.

But with an Athenian prejudice: What will this babler say, as Acts 17. 18.

Neither shall the Son of God escape bet∣ter then his servants. For some said he is a good man: others said, Nay, but he deceiveth the people, John 7. 11.

Whereas in truth they deceived them∣selves. Is not this to despise both Christ and his Gospel? He that despised Moses law

died without mercy, under two, or three wit∣nesses. Of how much sorer punishment, suppose ye shall he be thought worthy, who hath trod∣den under foot the Son of God, and hath coun∣ted the bloud of the Covenant, wherewith he was sanctified, an unholy thing, and hath done despight unto the spirit of grace, saith the A∣postle to the Hebrews, Hebr. 10. 28, 29.

Wherefore let the Preacher perswade you to keep your feet, when you go into the house of God: and be more ready to hear, then to give the sacrifice of fools, Eccl. 5. 1.

That is, keep, or see to your affections, which carry about the Soul, as the feet do carry about the body: and be more ready to hear, then to give the sacrifice of fools: what sacrifice is that? why you know that under the Law, they did use to offer beasts in sacrifice.

And these, as natural brute beasts made to be taken and destroyed (do offer themselves) to speak evil of the things, that they under∣stand not, and shall utterly perish in their own corruption, according to that of Peter, 2 Pet. 2. 12.

But take heed, that ye do hear the word of God attentively, reverently, and obedi∣ently.

First, take heed, that ye hear attentively.

We finde that the Lord commended Mary, for attending to his Sermon: when her sister Martha accused her for neglecting his ser∣vice, Luke 10. 39. &c.

Attention is the Lords own work: for it was the Lord that opened the heart of Li∣dia, that she attended unto the things, which were spoken of Paul, Acts 16. 14.

And the Lord himself will reward it. We are all here present before God, to hear all things, that are commanded thee of God, saith that good Centurion to St. Peter, Acts 10. 33.

Here was a Testimony of their attention. And the holy Ghost fell on all them that heard the word, verse 44.

There was the reward of their attention. They received the gift of the holy Ghost. A gift so precious, that it is impossible for any to value it, but onely such as have true∣ly received it.

Secondly, take heed that ye do hear re∣verently. Receive with meeknesse the ingraft∣ed word, which is able to save your souls, Ja. 1. 21.

And for this cause thank we God without ceasing (saith Paul) because when ye received the word of God, which ye heard of us, ye re∣ceived it, not as the word of men, but (as it is in truth) the word of God, 1 Thes. 2. 13.

Contrary to these are they (who proud of their own parts) do creep into the sheep∣fold of Christ, to put the whole flock into a confusion: endeavouring (not to obtain grace from Christ) but to disgrace the faith∣full Ministers of Christ. And to that pur∣pose, where they cannot take occasions of offence, they will be sure to make occasions of offence: Neither can the most weighty, and well-grounded arguments suffice to si∣lence their illiterate impudence.

They have said, with our tongue will we pre∣vail, our lips are our own, who is Lord over us, according to that of the Prophet, Psalm 12. 4.

But contrary to that of the Apostle: My brethren, be not many Masters, Ja. 1. 3.

These trouble-truths (in spight of hu∣mane learning) are gifted men: Yet it is probable, that they take unto themselves, more then what is given them. I have not sent these Prophets: yet they ran, I have not spoken unto them, yet they prophesied, saith the Lord, Jer. 23. 21. They say not with our Saviour: who hath ears to hear, let him hear, Mat. 13. 9. But like themselves, who hath a tongue to speak, let him speak. Yet nei∣ther will they allow any thing to be well spoken: but what they speak by them∣selves,

or by their Disciples, who do onely speak themselves.

These are they, that say, they have got∣ten the pattent of the spirit wholy to them∣selves, and their assigns: and that they have the onely true light in their own dark Lan∣thorns.

But we may choose to believe them: For we must believe God, rather then men.

And our God sendeth us: To the Law, and to the Testimony, and telleth us: that, if they speak not according to this word, it is, because there is no light in them, Isa. 8. 20.

And therefore, so long as they reject this word, their pretended light is like to doe them but little good. But judge of them, say they, we may not: For they are all spi∣tual.

And he that is spiritual, judgeth all things, yet he himself is judged of none. According to that of the Apostle, 1 Cor. 2. 15.

Truely, we need not: The Spirit of God hath long since judged them, and pointed them out, as men before of old ordained unto this condemnation: And that both by the Son of God himself, Mat. 24. 24.

And likewise by divers of his Apostles: By Paul 2. to Tim. 3. to the 10th. By Peter, 2. Pet. 2. By Jude, Jude 4. to the 20th.

In many other places they are lively de∣scribed, but in these so exactly discovered, both for time and manners, that they can∣not hide themselves from any: save onely from those silly Souls, whom they themselves have most miserably blinded and bewitch'd: whose lamentable condition is much to be pitied.

Now as Jannes and Jambres withstood Moses, so do these also resist the truth: Men of corrupt mindes, reprobate concerning the Faith: But they shall proceed no further. For their folly shall be manifest unto all men, as theirs also was. This is our Lords promise under the hand of one of his principal Se∣cretaries, 2 Tim. 8, 9.

And thirdly, take heed that ye do hear obediently. Behold, to obey, is better then sa∣crifice, and to hearken, then the fat of Rams, saith Samuel, 1 Sam. 15. 22.

But unto the wicked God saith, what hast thou to do to declare my statutes, and that thou shouldest take my Covenant in thy mouth? see∣ing thou hatest instruction: and castest my words behinde thee: This the Lord by his anointed, Psal. 50. 16, 17.

And thus the wisdom of God by King Sa∣lomon. Because I have called, and ye refused: I have stretched out my hand, and no man re∣garded.

But ye have set at naught all my councel, and would none of my reproof: I also will laugh at your calamity, I will mo••k when your fear cometh, &c. Pro. 1. 24. &c. But who∣soever cometh to me, & heareth my sayings, and doth them: I will shew you to whom he is like, he is like a man which built an house, and digged deep, and laid the foundation on a Rock: and when the flood arose the stream beat vehemently upon that house, & could not shake it: for it was founded upon a Rock, saith Christ, that Rock and foundation of our faith, Luke 6. 47, 48.

Truely, whosoever shall take heed what he heareth: And how he heareth, according to the preceding particulars. I am confi∣dent that he shall neither be barren, nor un∣fruitfull in the knowledge of our Lord Jesus Christ. Thus have I indeavoured to shew you: both, that faith is obtained by hear∣ing: And likewise what, and how you shall hear: so, as that you may obtain faith.

But there is yet a question, which may be demanded in this case: And it will be this. May not faith be obtained by reading? I answer, that I doubt not, but it may.

For as in hearing we receive the word of God by the ear: so in reading we receive the word of God by the eye. Now the word of God is that incorruptible seed whereby

we are regenerate & born again, 1 Pet. 1. 23. And it is not material how we do receive this seed; provided, that we do receive it into honest hearts, and keep it, and bring forth fruit with patience, as Luke 8. 15.

For by this means faith is both produced and improved. Neverthelesse, it is a very rare thing to get faith by reading: And therefore reading is not to be compared to hearing in this particular.

For first, the word of God is full of deep mysteries, very hard to be understood with∣out much industry, even by the strongest apprehension. Without controversie, great is the mystery of godlinesse: saith our Apostle, 1 Tim. 3. 16.

Is it an easie matter to conceive rightly of the Godhead, essentially and personally?

Or of the two Covenants, the one of Works, and the other of Grace. And that the last should be first, according to Gods contract and ordination; though last, ac∣cording to mans use and expectation?

Is it an easie thing for a man to see Christ in the promise to Adam, and the fathers be∣fore the floud? Or in the Covenant of Grace revealed unto Abraham, and confir∣med by the seal of Circumcision to himself and his beleeving posterity, till their deli∣verance

out of the Aegyptian bondage? Or afterwards in the ceremoniall Law, wherein he was exhibited, or holden forth more co∣piously, though yet obscurely in types and shadows, until his coming in the flesh? Is it an easie thing for a man rightly to un∣derstand Gods Evangelical purposes, in gi∣ving the moral Law (that exact copy of the covenant of works?) And his several ex∣tents & limitations intended in his Gospel?

Truly, if these and the like difficulties do not require an exact industry, & a super∣ordinary judgement: I have no judge∣ment at all. And therefore, Lean not to thine own understanding: saith the wise man, Prov. 3. 5.

Doubtlesse, it is this kind of self-confi∣dence, that hath thus obscured the light of the Gospel with so many anti-christian er∣rours. A wise man will hear, and will en∣crease learning: saith Salomon, Prov. 1. 5.

As the Aethiopian Eunuch was riding in his charet, and reading the Prophet Esaias: Philip ran thither unto him, and said, Ʋn∣derstandest thou what thou readest? And he said, How can I, except some man should guide me? Acts 8. 28.

Verily, he hath need of a good guide, that shall dive for faith in this deep my∣stery.

Even the mystery which hath been hid from ages, and from generations; but now is made manifest unto the Saints of God: Col. 1. 26.

But you may say, Do we not see, that in these dayes many ignorant and unlearned persons: even they that cannot, or can but very hardly read: do neverthelesse take upon them to teach the word of God pub∣lickly, and with much confidence, whilest men of great learning, and such as have im∣proved their knowledge, and judgement by a long continued exercise, and industry, are slighed, and neglected.

This indeed we find to be true by la∣mentable experience, neither hath the di∣vell a more destructive engine to batter and beat down the truth: or to bring the Gospel into contempt, and unto confusion. For doth not the Apostle Peter say?

That in his brother Pauls Epistles there are some things hard to he understood, which they that are unlearned and unstable, wrest, as they do also the other Scriptures, unto their own destruction; with this caveat: Ye therefore, he loved, seeing ye know these things before, beware least ye also being led away with the errour of the wicked, fall from your own stedfastness, 2 Pet. 3, 16, 17.

But they Object, that Christ did advertise his Apostles, saying: Take no thought how or what ye shall speak, for it shall be given you in that same hour, what ye shall speak, Mat. 10. 19.

True: But this was in case of their own defence: where the Saviour charged his A∣postles not to be carefull to provide them∣selves of any cunning or artificiall excuse: but to commit themselves confidently to the Lord, for their protection and assistance: who will undoubtedly stand with them, and strengthen them in all such trialls. As Saint Paul did afterwards finde by experience, 2 Tim. 4. 17.

But in other cases, and places, especially in the house of God. Be not rash with thy mouth, and let not thine heart be hastie to utter any thing before God. Saith that king∣ly Preacher. Eccles. 5. 1, 2.

And amongst Pauls admonitions to Ti∣mothie: Study (saith he) to shew thy self ap∣proved unto God, a workman that needeth not be ashamed: rightly dividing the word of truth, 2 Tim. 2. 15.

But were not the Apostles ignorant and unlearned men?

They were so: And it was very much agreeable to Gods wisdom, to choose such,

as were neither cunning Statesmen: nor elo∣quent Oratours: least his Gospel should be suspected, to have been invented by po∣licy, or maintained by sophistry.

My speech and my preaching was not with enticing words of mans wisdom, but in ade∣monstration of the spirit, and of power. That your Faith should not stand in the wisdom of men, but in the power of God: Saith that learned Apostle, 1 Cor. 2. 4, 5.

But those ignorant men had an incom∣parable master: who could as well inable, as command them to speak or do, whatsoever was expedient or necessary to the publica∣tion, and confirmation of his Truth and Gospel, which appeared most manifestly in that he personally impowered them to work miracles, Mat. 10. 1. And soon after his ascention inriched them with the gift of the holy Ghost in a visible manner, where∣by They began immediately to speak with other tongues, as the Spirit gave them utterances, Acts 2, 3, 4.

And whosoever can make it appear, that he is truely qualified with these extraordi∣nary indowments: I shall easily allow him that title of an Apostle: which many novices do now usurpe merely by vertue of their ig∣norance. Or otherwise, I need not fear to

say unto them as our Saviour some time said unto the Sadduces.

Ye erre because ye know not the Scriptures nor the power of God, Mat. 22. 29.

Secondly in obtaining faith reading is not comparable to hearing: for though a man hath never such an excellent appre∣hension: yet the nature of man is gene∣rally proud, and partiall to his own incli∣nations. Insomuch, that when he meeteth with any exhortation, or reproof, that crosseth, or contradicteth his beloved cor∣ruptions, he is easily inclined to pass it by: as a thing little materiall to his purpose, he will not readily fasten it upon himself And by this means he seldom or never ac∣quainteth himself with the doctrine of self-deniall, whereas our Saviour saith whosoever will come after me, let him deny himself. Mar. 8. 34. And truely till a man feeleth himself sinking under the weight of his corrup∣tions: and utterly lost in all his other ex∣pectations: he will hardly lay hold upon the Son of God to save him.

And whosoevet doth not lay hold upon him by the hand of a saving faith, he must perish eternally. He that beleeveth on the Son hath everlasting life: and he that belee∣veth not the Son, shall not see life: but the

wrath of God abideth on him, John 3. 36.

But shall a man come to the knowledge of his own corruptions rather by hearing then by reading?

I answer that it is the more promising way by much: for whereas a man may fa∣vour himself in reading: yet the word of God in the mouth of his minister, is, or ought to be powerfull and impartiall.

For if I yet pleased men, I should not be the servant of Christ saith Paul. Gal. 1. 10.

And to this purpose it was, that the same Apostle did give that forcible charge to his beloved Timothie. I charge thee therefore be∣fore God (saith he) and the L••rd Jesus Christ, who shall judge the quick and the dead at his appearing, and his kingdom: Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering, and do∣ctrine, 2 Tim. 4. 1, 2.

And I doubt not but I may say, of re∣proof, as the Apostle said of Chastening. No reproof, for the present, seemeth to be joy∣ous, but grievous: nevertheless, afterward it yeeldeth the peaceable fruit of righteousnesse unto them, that are exercised thereby, Heb. 12. 11.

But he that being often reproved, hardeneth his neck, shall suddainly be destroyed, and that

without remedie, saith Solomon, Pro. 29. 1.

Thirdly reading is not so necessary as hearing: Because we find no such precept, or command for the one, as for the other.

The priests lips should keep knowledge: and they should seek the Law at his mouth: for he is the messenger of the Lord of Hosts. Malac. 2. 7. And if the church of the Jews, were to seek the Law, at the mouth of the sacrificing Priest: How much rather are we to seek the Gospel at the mouth of the minister of Christ? For if the ministration of condemnation be glo∣ry: much more doth the ministration of righte∣ousnesse exceed in glory. Saith the Apostle, 2 Cor. 3. 9.

Wherefore my beloved brethren, let every man be quick to hear, slow to speak. Saith James. Ja. 1. 19.

And the Spirit of God crieth out seaven times in the second and third Chapters of the Revelation. He that hath an ear let him hear, what the Spirit saith unto the Churches.

Fourthly, we find no such promise made to reading, as is made to hearing.

Incline your ear, and come unto me: hear, and your soul shall live: And I will make an everlasting covenant with you even the sure mercies of David: saith the Lord by his Prophet, Isa. 55. 3. And thus his onely Son:

verily, verily, I say unto you: he that heareth my word, and beleeveth on him that sent me, hath everlasting life: and shall not come into condemnation, but is passed from death to life, John 5. 24.

And fiftly, we have no president, or ex∣ample of any that beleeved by reading: But we find that many thousands beleeved by hearing, Acts 2. 41. and 4, 4. and 13. 48. and 17. 12.

For it pleased God by the foolishnesse of preaching to save them that beleeve, 1 Cor. 1. 21.

And you know, that preaching hath its relation to hearing, and not to reading.

But you will say: to what purpose then do we bring up our children to reading? or what do we with our Bibles, and other godly books? if reading in them be so un∣necessary, as you say it is?

Good Christians: I pray mistake me not, I do not say it is unnecessary: But I say, it is not so necessary or commodious for the getting of faith, as hearing is.

The word which we read in the book, is not so powerfull; so full of spirit and life, as that which we hear from God, by the mouth of his ministers. The words that I speak unto you, they are spirit, and they are life, saith our Lord Christ, Joh. 6. 63.

Nevertheless I am so farr from condemn∣ing reading (although it may be much a∣bused, as the best things too often are) That I commend it for a beneficiall, and a blessed excercise to all sorts of people, both unbeleevers, and beleevers. For in re∣lation to unbeleevers. First it prepareth them for hearing; by acquainting them with the history, and making them familiar with the body of the Scriptures. And you know that a man will more freely and willingly receive and entertain that, which is familiar unto him, then that, which is strang, or un∣known: unless he be of such an Athenian, or Atheisticall spirit, as to spend his time in nothing else: but either to tell, or to hear some new thing as Acts 17. 21.

Secondly, it inableth them to hear with the greater discretion: and the more rea∣dily, to find out the severall places of Scrip∣ture cited by the Minister, either at the present, or at their better leisure.

The Jews to whom Paul preached at Be∣rea were commended for the more noble: In that they received the word with readi∣ness of mind, and searched the Scriptures daily whether those things were so. Acts 17. 11. Therefore many of them beleeved. vers. 12. And as for the true beleevers (who are

neither wedded to their own understand∣ings, nor captivated by their own corrupti∣ons: For the Spirit of God is with them. And where the Spirit of God is, there is liberty. 2 Cor. 3. 17.

To them, I say, reading is yet more pro∣fitable and proper: For it serveth to assist their memories, to improve their medita∣tions: and likewise to strengthen, and con∣firm their Faith.

And questionless it was principally for these ends, and purposes: that the Apostles did write their Epistles to be read in divers churches or congregations, which they de∣dicated to the Saints of God.

Such are, were in Christ Jesus by faith: whereunto they had been formerly convert∣ed by hearing the Gospell preached unto them, either by the Authours of the same Epistles, or by some other of the Apostles or Evangelists.

And therefore I say unto all men, women, and children concerning reading, and hear∣ing: as Paul some time said to the Corin∣thians concerning spirituall gifts, and pro∣phesying, 1 Cor. 14. 1.

Desire reading, but rather that ye may hear. For faith cometh by hearing: and hear∣ing (cometh) by the word of God (preach∣ed)

How can they hear without a preacher, saith the same Apostle, Rom. 10. 14.

Now the reason why I have thus taken upon me to answer this question concern∣ing reading is this.

Because many think to excuse themselves very well from attending upon God in his publick Ordinances: by pretending that they do benefit themselves as much by read∣ing good books at home.

But truely they do very mightily deceive themselves.

He that knoweth God, heareth us: he that is not of God, heareth not us: hereby know we the Spirit of truth, and the Spirit of errour. Saith that loving and beloved Disciple, John 4. 6.