Two Books, Treatise 1 · Chapter 27
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 Ʋnderſtandings 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 beleeve preſently. They have no fault in their apprehenſion of Chriſt, nor any fault in their puts off and delaies, but they do not give Jeſus Chriſt that place in their hearts that is fitting for him. I ſay they give not Jeſus Chriſt that place in their hearts that is fitting for him. What greater unwillingneſs almoſt can one ſhew to entertain one, than to lodg him in ſome mean room, or in ſome out-houſe, or with ſome baſe and vile company, which he knows his Soul abhors? To lay a noble man among the Swine? Or to lay a man that is of tender ſenſe where there are moſt noiſome ſmels? What greater proof of unwillingneſs can there be to take one into an houſe, than ſuch an entertainment? 2 Cor. 1.6. We beſeech you receive duplicate page duplicate page not the Grace of God in vain. He intimates thereby that there is a vain, that is a ſlight and neglectful receiving and entertaining of the Grace of God by Chriſt. When Chriſt was born, there was no room for him in the Inne, but in the Stable, and he was cradled in a Manger. And ſo now do men deal with Jeſus Chriſt in receiving him by beleeving. There is a kind of beleeving which is a receiving after that ſort. As for example.
He is only taken into ſome mens mouths: Men ſpeak much of him, but their hearts are far from him, though they draw near to him with their lips.
Some men have Jeſus Chriſt only in their Fancies and ſpeculations, only in their outward room and Fancy. The Fancy is unto the Soul as the Porch or outward Court is unto the Houſe: Or it is as a Shop or a Ware-houſe wherein Commodities are ſet forth, that ſo that thoſe that paſs by may be taken and allured by them. This is the nature of the Fancy of a man: Now Ieſus Chriſt is admitted no further with many men. That is. The Knowledg which they have by Chriſt is only by the Metaphors and borrowed ſpeeches which the Scripture uſeth, and by which he is reſembled and ſet forth in the Scripture. Their knowledg of him, is not proper but Metaphoricall and figurative. For the better helping you in this, you muſt know that there are two ſorts of fanciful Faiths (if I may uſe that expreſſion) two ſorts of people that receive Ieſus Chriſt only ſo far. 1. Such as hearing or reading in the Scripture that Ieſus Chriſt is Compared to a Rock, and Bread, and Water of life, and unto a Tree of life, and ſet out as one that ſtands at the door or Gate of Heaven taking and entertaining thoſe that are received unto Glory. The Scripture ſetting out Heaven as a City: and fellowſhip with God as a Feaſt where Ieſus Chriſt comes as the Maſter of it, to ſee his Gueſts that they be welcome, and want nothing but every way entertained according to the State and Fulneſs and Riches of his Houſe: Such reading that the Scripture ſets out Heaven as a Houſe, and as a Paradice for pleaſure, and as a Kingdome, that hath al kind of contentment in it and lives indepently: they hereupon begin to think of the ſtate of beleeving, as a participation of ſuch kind of things, and their affections are taken much with them. And now mens apprehenſion of a ſtate of Grace and happineſs, it is formed up of theſe: They contemplate of happineſs under theſe reſemblances. This is that which the Scripture cals the form of Knowledg. The form of Knowledg. As in a Map or Globe al the kingdoms and places of the World are put, that in one view they may be beheld. So men have in their minds, and head and thoughts what the Scripture hath thus ſet forth Heaven and Chriſt by, and further then that their underſtanding goes not. Of this ſort of fanciful kind of Faith, are Raptures wherein men have viſions, and think they ſee glorious ſights both walking and ſleeping, and that they hear voices ſpeaking unto them, and comforting, and calling them to that Glory and Honor which they imagine the ſtate of Grace makes them Sharers in; imagining themſelves to be as upon thrones, and in Gardens, and in the midſt of pleaſures and treaſures. Theſe are the meaneſt and loweſt ſort of this kind, for thoſe that have but little or no underſtanding and inſight into the things of God, have theſe viſions and receptions in their minds and apprehenſions moſt frequently. Ignorant Perſons they know not the mind of God. And many ſick dying men whoſe underſtandings are weakned, or who have but little underſtanding, all that is left them, being but a diſturbed fancy who have lived the life of man ſo far as underſtanding and fancy goes, yet ſomtimes you ſhall find them ſpeaking of their deſires to be gone, to be in Heaven, to be gone to ſit upon Thrones, and going into arms, and going to be partakers of riches and greatneſs, and to be with their Savior, where Glory is prepared and many ſuch things. And yet it is but a Fancy, as is apparent if a man ſearcheth the bottom of it. They are taken with their appariſions and reſemblances of Glorious things, and in them they are ſafe. Metaphors or figurative ſpeeches (Let me ſpeak that by the way) are uſed by the Holy Ghoſt, and of uſe to ſignifie excellent things, and to win the mind to think of ſpiritual things: The mind is brought to think of thoſe Heavenly things by earthly things: Even as Children are won to drink off a cup of Phyſick by the gayneſs of the Cup, or ſome ſuch thing as takes the Fancy. But mark what I ſay. There are no Metaphors that can ſet out the things of Jeſus Chriſt, or Jeſus Chriſt, as they are to be received by Faith. No Metaphor can ſet them out. Saith the Text Matth. 11.27. No man knows the Father but the Son, and thoſe to whom he reveals him: And how doth he reveal him? Eye hath not ſeen, nor Ear heard, nor hath it entred into the heart of man: that is, Neither by the Eye, nor by the Ear, what God hath prepared for them that love him. Therefore if you look into it you ſhal find an infinite diſproportion between the things figured, and the figure it ſelf. As for example. Chriſt is called Bread. Though this be an Ʋmbra and gives you a little ſhadow of Chriſt, yet it tels you not what Chriſt is: for bread doth but preſerve life, and Chriſt gives life unto them that have it not. And you know how bread is made: But Jeſus Chriſt is of another conſtitution. Mark it. So long as truths or things are in the Fancy, they are but little known. For they come not into the Fancy nakedly and in their own nature, but in ſome ſhapes, and figures, and repreſentations. Before the underſtanding can receive any thing it muſt ſubſtract the thing from all theſe figures and ſhapes which the fancy puts upon them.
Yea indeed this kind of figurative apprehenſion, where it is alone, as it is the loweſt and meaneſt ſort of knowledg, ſo indeed it is nothing but a ſpiritual madneſs and diſtraction of mind. For as it is madneſs in a man that lies upon ſtraw to think himſelf upon a Throne, and for him that hath Chains about him, to count them the Enſigns and Badges of royalty and ſtate: And he that hath nothing, to think himſelf to have al things. The like madneſs is it for a man to think of the glorious things of Jeſus Chriſt ſo meanly, as meat, and houſes, or any Metaphorical ſpeeches can ſet it forth to be. It is al one to think mean things glorious, and to count glorious things to be mean. At the beginning of the Reformation, the Devil hath been wonderful careful to dreſs up the fancies of men for Jeſus Chriſt. He hath appeared unto men that have been falling away from Popery under divers ſhapes: And in al of them, as if he were an Angel of light, ſpeaking for and pleading for the Religion and worſhip of Chriſt, and ſetting out heavenly things according to earthly and carnal apprehenſions. And poor Souls in thoſe times being deceived by him, have thought indeed that they had ſuch kind of Revelation as the Prophets of old, and have applied unto themſelves thoſe Scriptures, Acts 2.17. That in the laſt daies young men ſhall ſee viſions, and dream Dreams, &c. whereas all this while it hath been nothing elſe but a work of fancy, A figurative repreſentation of the things of Jeſus Chriſt unto them. Though there be a great deal of uſe to be made of figurative & metaphorical ſpeeches in the Scripture yet they are neither able to ſet out Heavenly things to the ful, And as they are not able to ſet out Heavenly things to the ful, ſo the Ground of our Faith is not the ſimilitude that is between earthly things & ſpiritual things, but only the teſtimony which the word gives concerning Jeſus Chriſt. And mark this. If ſo be that we do receive the Teſtimony which the Scripture gives by Faith, then it is without any ſuch kind of ſhape or image in our Underſtandings, becauſe we do by Faith ſo know as God knows, As God knows intuitively, ſo doth Faith alſo.
I ſay as Metaphors are not able to ſet out ſpiritual things ſpiritually: So that light by which they are to be received, is not that likeneſs which is between the ſimilitudes, but it muſt be from God himſelf immediately. Faith takes Gods teſtimony. It is not true Faith which judgeth, or accepteth of any thing by any light, but the report of God. 1 Cor. 2.16. We have (ſaith the Apoſtle) the mind of Chriſt. As God himſelf doth not know, his knowledg is not reſolved into or gotten by Metaphors or ſimilitudes of earthly things, So neither is our knowledg that we have by Faith. There is a great oppoſition.
There are two kinds of Arguments as differing as poſſibly can be.
The receiving a thing upon report.
And receiving things from ſimilitudes. That is another kind of reaſoning.
As when we know there is a God, and infinite Wiſdom, and infinite goodneſs in that God we know it intuitively, (as they ſpeak) That is, there is ſomthing fals into the heart, which (without any image) doth fix this upon the heart, that there is ſuch a Wiſdom and Power. So from the Teſtimony of God, there fals in ſuch light, as makes a man without any Image or figure to receive Jeſus Chriſt. Therefore I ſay you do but hold up Jeſus Chriſt in a Fancy, and hang him up as a picture in your houſe, and that is not a receiving him by Faith. Though this repreſentation of him is that which (as you ſhal hear hereafter) hath ſtrange effects upon men, viz. An Imaginary happineſs: And a perſwaſion raiſed upon a mans Imagination. A ſtrange kind of effect wrought upon mens affections, and the alteration of mens courſes.
But there is a ſecond ſort, (that I may go on with that) of thoſe which have only Jeſus Chriſt in their Fancy, and they are thoſe that know and like of him only as he is a part of, and head, and main point of the Doctrine of Religion. As every ſcience doth conſiſt of divers principles and common heads whereunto all other things are to be referred. So doth Religion alſo▪ God hath put all that knowledg which is neceſſary unto ſalvation into a frame or model. The Scripture cals it a pattern of wholſome words, in 2 Tim. 1.13. He hath put it into a Summary or Syſteme that we may ſee the Glory and excellency thereof at once, and be ſettled in it, and be taken with the apprehenſion of it, when we ſee one part agree with another: And there is no contradiction, and one depends upon and maintains the other. As in a building of a ſtately Houſe (which is uniform) when one part is a ſupport unto the other. Look into Heb. 6.1.2. The Apoſtle ſpeaks of foundations ſumming up al Religion into a few particulars. In 2 Tim. 1.13. The Apoſtle ſaith that the pattern of wholſom words, or ſum of Religion, it doth conſiſt in Faith and love. And in another place he cals it the Doctrine which is according unto godlineſs 1 Tim. 6.3. Now in this model or frame, the Doctrine of Jeſus Chriſt is the principal point. Look upon the whol Scripture, and Jeſus Chriſt is the principal Theam. Look upon all the matters that belong unto ſalvation, and he is the chief Argument. Even as the Center is unto all the lines in the Circle, So is Jeſus Chriſt unto all the ſeveral truths which belongs unto eternal life: They are all drawn from him, and they all tend unto him. And according unto this it is that men do receive Jeſus Chriſt. They receive him as a man receives the ſtory of Moſes, or Joſhua, or any other worthy that have done ſome noble Acts: That is, as he who is the ſubject about whom all that is conver ſant, And the Perſon by whom al thoſe great things have bin done. And this knowledg of Jeſus Chriſt is that which the Apoſte calleth a ſoundneſs in the Faith, Titus 2.2. when as men err not from, and make not ſhip-wrack, of Faith and a good Conſcience, or Faith eſpecially. 1 Tim. 1.19. From this knowledg a man may be ſo eſtabliſhed in the profeſſion of Jeſus Chriſt as that he may be able to inſtruct others, to anſwer all arguments that ſhall be brought againſt this profeſſion, and to endure much even as the Heathen Philoſophers that would rather die the cruelleſt death, than leave any one principle of their learning and profeſſion which they had received. So a man may ſee ſo great a reaſon for the things of Jeſus Chriſt, that a man ſhal not dare to part with the leaſt beam of it for the greateſt afflictions in the world, or to avoid the greateſt miſery. But yet notwithſtanding all this a man may be without ſaving Faith. It may be thus received into a mans mind and judgment, and yet not be a faith that wil bring him life and Salvation at the laſt. For I beſeech you conſider it. A man may thus receive Jeſus Chriſt by a common gift of the ſpirit, though he hath no Grace. In Rom. 2.20. The Apoſtle ſaith of thoſe that were not Jews in the Circumciſion of the heart, that they had a forme of knowledg and did delight themſelves in the Law, compared with the laſt verſe. And if you look into Rom. 6.17. You ſhal find that beſides the forme of Doctrine, unto a mans Salvation there is required his being delivered up unto it. But (ſaith he) you have obeyed from the heart the forme of Doctrine, whereunto you were delivered. DELIVERED, that is, caſt in the ſhape, and conformed unto it, ſo as that what you know, hath authority and power over you. As we ſay a man is delivered into ſuch a ones hand, when he is made ſure of, ſo as he cannot eſcape. A man muſt through obedience come under the power of that which he knows, or his knowledg is not ſaving.
Yea notwithſtanding al this kind of knowledg, and this judgment, and underſtanding of Jeſus Chriſt, a man may have no affection nor love unto him at al. In John 2.25. It is ſaid that many beleeved upon Chriſt, but yet he ſaith, they were ſuch as he did not dare to truſt himſelf with al. That is, they would have betrayed him, and for their own advantage would have put him into the hands of his enemies. 2 Tim. 3.5. They have a form of Godlineſs, but deny the power thereof in their lives. That is, a man may know much, and know it exactly, and yet the things known have no power to order their affection or to ſubdue their corruption. Or as ſome do underſtand the [Power] in oppoſition to the [Form.] They do not value the things as they are in themſelves; Al their eſteem reacheth no further then the order and rank that theſe things beare in the matters of the world. As for example. A man in caſting up an accompt may value a counter a pound, or a thouſand pound, only becauſe it is ſo in reckoning: So a man may value Jeſus Chriſt at a great reckoning, as one that contains al the doctrine that belongs unto Salvation, and yet notwithſtanding unto a mans ſelf Chriſt may be but a braſs Counter, and as one that hath no value in himſelf. That is al I ſhal leave concerning this point That Jeſus Chriſt is received only into the fancy, when a man knows not Chriſt in himſelf, but his apprehenſion is formed only into the Metaphors and figurative ſpeeches in the ſcripture of him. And when they know him only as he is the main point of Doctrine in religion, but his heart is not taken with himſelf.
There are ſome who go yet further, And they are ſuch who take Jeſus Chriſt into their underſtanding But it is into the reaſoning part of them (as I may ſo ſpeak) that is, ſo far as they are convinced by demonſtrations and evidences and undenyable arguments, ſo far they receive Jeſus Chriſt. True faith goes by teſtimony, and that is the argument and cheife ground of it. A man may receive the word of God to be true upon the ſame ground that he may receive any other writing, or book which teacheth a man, whether it be the knowledg of Countries, or of the hevens, or any other art whatſoever. In the ſcripture Iſay a man ſhal find the ſame things to perſwade him, which he finds in other books. A man beleeves other Books to be true, becauſe it hath good report, becauſe it is antient, And the parts agree, And they interfere not, nor contradict one another: They have experience that the things there ſaid, comes to paſs, & the like things have been done which they report. And ſo a man upon the antiquity of the ſcripture, and the agreement of the ſcripture, and upon the equity that is in the command of the ſcripture, comes to think that the ſcriptures are true. But now the Spirit of God joyning with theſe, and ſitting upon theſe, (I ſay, Theſe common arguments withal ſciences) the ſpirit of God improving al theſe, may work upon men very much, But if ſo be that men go no further then theſe, there is not faith in Jeſus Chriſt neither. For I beſeech you mark it. Al faith, it is an act, ſo far as it is ſaving, it is a willing receiving of Jeſus Chriſt. But theſe demonſtrations and arguments, they do compel the underſtanding. The underſtanding cannot but conſent unto them, and it is irreſiſtibly (do what it can) bowed to give conſent according to the ſame, and that is an argument that it is not ſaving. As a man who yields obedience, not becauſe he loves the Governor, but becauſe he knows not how to help himſelf (or to do otherwiſe) being conquered. So theſe evidences and ſtrong reaſons, they leade a man captive, and a man conſents in his underſtanding although the heart be againſt them: a man may joyn together with them, and yet notwithſtanding they be things which his heart doth moſt of al abhorre: therefore they cannot be ſaving. Miſtake me not beloved.
There is nothing ſo carefull of having a good evidence, as Faith is, It is the moſt ſecure Grace of truſting unto, that poſſibly can be: It will take nothing but what is increated for its ground: It will either have a teſtimony from God that cannot err, or elſe it wil not receive.
But though Faith may look after the cleereſt evidence, yet it looks not after an evidence ariſing from the things themſelves, but from the word of God: Not from the Matter, but from Gods report. If God wil ſay it, let the thing be never ſo obſcure, and contrary to ſenſe or reaſon, yet Faith will receive it. But that which I now intend in this, is,
That even as the Devils they do beleeve (the Text ſaith in Jam. 2.19.) but they do it, becauſe they have experience that the things which God hath ſpoken come to paſs (as I have ſhewed heretofore) They are convinced by what they have ſeen and found, that what they yet ſee not accompliſhed, ſhal be in Gods own time. And ſo there is a Faith alſo among men, even concerning the things of the Goſpel, which is contrary unto their luſts: But yet its not grounded upon any thing, but meerly upon demonſtration, upon demonſtration (I ſay) or experience, and therefore it doth not ſave.
There are ſome therfore that receive Jeſus Chriſt only into their reaſon. Into their reaſon only. I have made theſe ſeverall ſteps in the laying open of this truth, becauſe that the Devil doth with the Souls of men, even as Warriers do when they have a place to hold out againſt an enemy. If ſo be that they cannot keep one Wal, or one part of the Fort, they get to another, and there ſtrengthen themſelves: They would keep them out of al. If the Devil can keep Chriſt out of the fancies of men, he wil. If he cannot ſtay him there, by reaſon of the means that they live under, then he ſtaies him in Reaſon, and labors to ſet him up there: You ſhal know what I mean by it by and by.
A man may receive Jeſus Chriſt into his reaſon, and yet have no good wil to him. (which is the Point that I have in hand) For as the Eye being opened, cannot but ſee the light, ſo neither can the Underſtanding but take notice of the truth that is propounded unto it. The Will hath a power when the Object is before it to refuſe it, But the underſtanding hath no ſuch power. But when as a thing is propounded, it cannot but obſerve it. A man may not like, nor own what is propounded, but he cannot but take notice of it. And therefore (by the way) when we ſay that men will not know, or men are wilfully ignorant. The meaning is this, They wil not be known to know, or do wilfully keep themſelves from reflecting upon the conſideration of what they do know: for when the light comes, It cannot (I ſay) but be received. Therfore for the better opening of a mans receiving Jeſus Chriſt into his reaſon.
Know, that there is a difference between Reaſon, and Reaſoning. In the Latine tongue, they have two words that do aptly expreſs it. Ratio and Rationis operatio. It is that reaſoning which God hath given unto men, to joyn truths together, which are of one ſort, and belongs unto one ſubject, And to collect and gather the conſequences which follow thereon. This is reaſoning. And by this many men come to be great diſputers, and contenders (as you ſhal hear by and by) for that Faith of Chriſt which they have not dwelling in their hearts. As in the time of the Law, The Jews had ſome who kept their Genealogies, who retained the knowledg of every Tribe, the heads of the families, and the kindred, and the alliances which every one had to another by matches and marriages. So God hath given [Reaſoning] in the ſoul this office, To keep the foundation, or principall heads of truths and to keep alſo in memory the conſequences, which are as it were the kindred of thoſe foundation truths, the marriages which one common head hath with another, the influences which one point hath into another. This Reaſoning ads nothing unto truth, but doth ariſe from the nature of truth it ſelf, and is in the thing, in the truth, whether or no that it be reached by us or not. As for example.
We reaſon thus. If God made the World, then the World was not eternall. Whether we collect this or not, yet in this ſaying, viz. That God made the World. This, viz. that it is not eternal is compriſed. And this kind of Reaſoning, the Scripture makes uſe of in the matters of Faith. Rom. 3.28. Therefore we conclude that a man is not juſtified by the works of the Law, but by Faith in Jeſus Chriſt. And in Matth. 22.32. Upon this Jeſus Chriſt proves the reſurrection of the bodies of men, viz. God hath ſaid; That he will be the God of Abraham, Iſaac, and Jacob, and of thoſe that beleeve upon him. If he hath ſaid (ſaith Chriſt) that he will be their God, then by conſequence, They do live unto him, and their bodies alſo ſhall live together with their Spirits. And becauſe the Scripture maketh ſuch uſe of theſe conſequences, or this kind of reaſoning, therefore we are commanded to attend unto reading; becauſe the words of ſcripture are means whereby things comes thus into our Underſtanding. And we are required to Search the Scriptures, John 5.19. which is a Metaphor taken from Hunters, whether they be Beaſts, or Men: They look after the foot-ſteps of their Game. As, by inſtinct the Dog taketh the ſent here and there, and follows the Game, as if it were following the concluſion. So the mind of a man puts things together, and muſt put the things together that are in the Scripture, and conclude from them.
But beſides this Reaſoning, There is alſo Reaſon. which is the principles and notions of things that are in us by nature. And theſe are of two ſorts.
Some are common and univerſally true. True in every Matter or Science. As for example. That the rule is before, and more known, than that which is ruled by it. That the Cauſe is more excellent than the Effect. That the means (ſo far as it is a means) is leſs excellent than the end. Theſe and divers others are true, not only in humane Sciences, but in matters of Faith. As for example. It is as true, that the ſcripture, becauſe it is a rule, is before mens Faith, and before the Church, and of greater authority and efficacy, Even as it is true, that the Laws of men are in order of nature before any thing can be done lawfully, or to have a reward or acceptation. And ſo again. The Body of Chriſt, though it be in Heaven and ful of Glory, yet notwithſtanding is as well contained there, and not every where, as it was in one place, and not in another when it was upon the earth.
Now beſides thoſe generall and univerſal principles of reaſon, there are in us by nature particular principles or notions which do belong unto particular ſubjects. As, Unto the nature of God: and unto Righteouſneſs, and unto Juſtice: Whether that righteouſneſs be perſonall, and morall, or whether it be political, or that which a man is to exerciſe as a Iudg towards others. There are notions which are proper unto the beings and kinds of Creatures. Now to draw unto the thing that I would ſpeak unto in divers caſes.
Both Reaſon & reaſoning may argue an unwillingneſs to receive Ieſus Chriſt, and ſo a want of true faith. The receiving Jeſus Chriſt may be ſuch both into reaſon, and into reaſoning as argues a man not to beleeve upon Chriſt unto the Salvation of his ſoul. Give me but leave to inſtance but in ſome of theſe as breifly as I can. As
I. When no more is beleeved concerning God and Jeſus Chriſt, (Mark it) when we beleeve no more of God and Jeſus Chriſt then can be deduced out of the principles of the knowledg of God, which are in us by nature. Take the principles of the knowledg of God which are in us by nature, and that not only in nature fallen and corrupted, but in perfect and innocent nature. The teſtimony which God gives us of himſelf through Jeſus Chriſt (I ſay that which God hath revealed Chriſt muſt do for us or elſe we cannot be ſaved) cannot be deduced from thoſe principles and from that reaſon, by any underſtanding whatſoever. Mark it. What God doth do in and by Jeſus Chriſt may be reduced unto that which God hath made known of himſelf, and is his nature: There is no inconſiſtency between them. Yea, the nature of God becomes a pawn and ſecurity for the making of that good. But out of the nature of God, theſe things cannot be deduced. As for example.
There is no inconſiſtency between Gods holineſs, and his giving his Son for us. There is no inconſiſtency between his Juſtice to puniſh ſin, and his pardoning of ſin, as he doth it: They may wel ſtand together. But the moſt perfect and abſolute underſtanding of the Juſtice, or of the holineſs of God, or of the mercy of God, cannot teach a man that God wil pardon, or that God wil give Jeſus Chriſt for him: But that a man muſt have knowledg of from another relation. And that which (I ſuppoſe) doth make this as cleere as can be, is this; That the things which do belong unto our Salvation by Jeſus Chriſt, are acts of Gods meer wil and pleaſure: Such unto which his nature of it ſelf, acts not, but becauſe he of his own pleaſure wil ſo do. And therefore you ſhal find that the Goſpel is ſaid to be hid from the Angels, even the Angels that are in heaven, til it be revealed though that they have as perfect knowledg of God as Creatures can have. They ſee the face of my father continually, ſaith our Lord Jeſus Chriſt. The Angels that are in heaven, know the love of God, and they know the mercy of God, and they know the power of God: Theſe are the ſubjects of their meditation: They are indued with ſuch underſtanding, that they can go as far, and pierce as deeply into them, as can be by creatures; And yet notwithſtanding, that God ſhould pardon and forgive a ſinner by Jeſus Chriſt, that they could not find out. And therefore the Apoſtle ſaith in 1 Pet. 1.12.13. That the Angels did ſtoop down: As a man lays his eare where he can hardly heare. So the Angels did ſtoop down. It was as much as they could do when God did reveal the Goſpel to apprehend or take notice of it. So you know that the ſcripture ſaith, that the things of Jeſus Chriſt they are (in Math. 16.17.) Not revealed by fleſh and blood, but by my father which is in Heaven, ſaith Chriſt. Were the matters of our Salvation the neceſſary effects of Gods attributes, and his nature, then the things of our Salvation might be found out by thoſe that know and ſtudy that nature and thoſe Attributes. But that you ſee they cannot. The Prophets in 1 Pet. 1.12. That propheſied concerning Chriſt by an immediate revelation: yet were faint to have another revelation to know the circumſtance of the time when the things whereof they ſpake ſhould be fulfilled and come to paſs. Take the divine nature of Chriſt as he is the ſecond perſon, of the ſame ſubſtance with the father, And though you ſhould know that fully, though you had a perfect underſtanding of it, yet could you not know by it, what the heart of Chriſt is towards you as a Mediator. And the reaſon is, becauſe as what the father doth, he doth do voluntarily, and not from a neceſſity of nature: So what Jeſus Chriſt the ſon doth, he doth out of a voluntary compact and covenant made with the Father. And therefore he ſaith, he comes to do his wil. Heb. 10.9. And Gal. 1.4. He gave himſelf according unto the wil of God and his Father. Now mark it. If ſo be that perfect nature, Man in innocency cannot underſtand by the nature of God what are the things which do belong unto Salvation by Jeſus Chriſt: If ſo be that a man muſt beleeve more unto Salvation, then a perfect underſtanding (which the Angels have, if it were in man) can reveal unto him. Then muſt he beleeve more then the corrupt and depraved mind of man can teach him.
Beloved, let me draw it down to a little more narrow compaſs that may fit your practiſe.
The things which God hath revealed are not examined and judged by what is eſſential unto the nature of God. It is lawful to examin what is the eſſential nature of God. It is lawful to look into what God wil do, that we may ſee his attributes ſhining forth in them: But to examin the truth of what he hath promiſed, by that which is eſſential and natural unto God, is for a man to go out of the way that is ſaving. I wil make it plain to you.
You ſhal ſee many a poor ſoul, when he heares in the Miniſtry of the word cleerly aſſerted that God wil forgive and pardon ſin: The promiſes of life and Salvation are with ſuch evidence and light held forth, as that there is no exception can be made againſt them, Yet notwithſtanding you ſhal find a poor ſoul keeping off from reſting by faith in them, becauſe he ſaith God is Juſt and of a holy nature, And what communion can there be between ſuch a one as he is, and God? Mark it. Becauſe that the nature of God doth not of it ſelf give forth or promiſe ſo much as the Goſpel doth, therefore the Goſpel is called in queſtion by them. Who ever thou art when thou heareſt the promiſe of God in Chriſt and by Chriſt, that objecteth that God is juſt, and the avenger of ſuch a one as I am, Unleſs this be thy end, viz. To learne how the Juſtice of God is preſerved entire notwithſtanding he paſſeth thee by, unleſs it be I ſay to this end, Thou doſt lay a ſtumbling block before thy ſelf in the way of faith and beleeving: Yea thou doſt diſcover an unwillingneſs to beleeve upon Jeſus Chriſt. Thou thinkeſt God is unwilling to ſhew thee grace and mercy, becauſe thou thinkeſt he wil do no more then he muſt needs do by the neceſſity of his own nature. We count that man to be exceeding hard, who wil give no more then he is conſtrained to do by law. So thou doſt with God. Thou counteſt him to do no more then by law, if thou counteſt that he wil do nothing but what his nature doth hold forth: if thou makeſt his nature to be the rule, and not his promiſe.
His nature doth give ſecurity that that which he hath promiſed ſhal be performed, and that he wil do what he hath promiſed. How hard is that man to beleeve, that wil beleeve no more then he is forced unto? that wil beleeve no report unleſs he heares it with his own eares, and ſees it with his own eyes: And ſo doſt thou, when thou wilt not reſt in the promiſe of God. It is true indeed,
That men may be brought to beleeve, we teach them that the nature of God is good and kind and merciful: But it is only to theſe ends, and in this ſenſe: Partly to ſhew them that God is not moved by any thing out of himſelf: But not to ſhew them that he were not God by nature unleſs he took their cauſe to heart. And partly it is to ſhew them how his wil hath ſet his nature on work for them, and of his grace he hath laid a law upon himſelf that as he is holy, he ſhould keep his word, And as he would be acknowledged to be powerful, ſo he ſhould work for us: and as he would have the glory of his Juſtice, ſo he ſhould ſave. And therefore Chriſt uſeth theſe titles, Father and Holy Father, as it is in John. 17.11.21. But this is the firſt thing. When men wil beleeve no more then can be deduced out of thoſe principles which they have of the knowledg of God in them by nature, when as the things that God hath promiſed by Joſus Chriſt, are thoſe things which his nature wil make good, but they are thoſe things only which his wil hath given to us.
II. And again, Men do receive Jeſus Chriſt into their reaſon only, when as they wil beleeve no more then can be demonſtrated, and evidently concluded from the ſcriptures themſelves. Concluded from the ſcripture, every thing muſt be demonſtratively or by juſt conſequence, and it is beleeved ſavingly: But though it muſt be concluded juſtly, yet it is not neceſſary that it ſhould be demonſtrative unto our faith. A concluſion is then demonſtrative (mark it) when it is as clear and evident as the principle is whence it is drawn. I ſay when it is as cleer. As for example. In 2 Cor. 5.15. Saith the Apoſtle, If Chriſt died for al, then were al dead. This is the concluſion, Then were al dead: and this is as demonſtrative and as cleer as this, That Chriſt died. For he died for them, and in their ſtead: and he needed not to die for them and in their ſtead, if they had not been lyable to death themſelves. But al matters of faith, al matters that ſhal be done for us by Jeſus Chriſt, ſhal not be thus cleerly demonſtrated. That is the thing in hand. For the proofe of it. Conſider with your ſelves, that it is the ſelf ſame faith whereby a man doth beleeve his own Salvation, and doth beleeve the truth of the promiſes. The faith of aſſurance it is a divine faith, as wel as the faith of aſſent is unto what God hath revealed. A man that makes this diſcourſe, Mark. 16.16. He that doth beleeve ſhal be ſaved, takes that upon the word of God, which cannot be denyed: But I have true faith, faith he and therefore I ſhal be ſaved. This concluſion now is as divine, becauſe drawn from that propoſition, as that propoſition is, That he that beleeves ſhal be ſaved: But it is not as demonſtrative and cleere. It is as true I ſay but not as cleere. Then you ſee that more is to be beleeved then can be cleerly demonſtrated. The ſcriptures are like a treaſure or womb, which containe more things in them then the word at the firſt face and looking upon can make known unto the mind of a man. I would but only inſtance in one thing more, Math. 22.32. which I ſpake of juſt now. Chriſt goes about to prove the reſurrection of the dead from this, that God ſaid, he wil be the God of Abraham, Iſaack and Jacob. That he wil be their God: that is cleere. From thence he concludes therefore that the dead ſhal riſe: This is as certaine, but it is not ſo cleere, unleſs God firſt explains what it is to be a God unto one. It is required of Faith in this promiſe, I will be thy God, to expect as much as God can do for one, though it be not expreſſed. That is the thing that I aim at. Matters of favors are to be alwaies inlarged: and promiſes are to be interpreted in the extenſiveſt and largeſt ſenſe. And you have this proof of it, becauſe when God ſaith, he will be ones God, and gives him this promiſe, he is bound to beleeve that God will do as much for him as he can, though thoſe words do not expreſs it, Therfore ſaith Chriſt in Math. 22.29. You err not knowing the Scripture, and the power of God. You think the Scriptures contain no more in them than what the words do at firſt ſight, and in their view tender to you. You muſt (ſaith he) interpret the ſcripture according to Gods power, and know, where he hath ſaid he will be a God unto a man, there he hath ingaged all his power to do for a man, or elſe you err. You err not knowing the Scripture, and the power of God.
However the words of ſcripture are uſed to direct and limit the ſenſe of our Faith, or the hope of our Faith, yet they are not given to limit and bound the goodneſs of God. The goodneſs of God and the love which he bears, and the good that he will do, is far greater (becauſe it is infinite) than words taken from men can ſet forth.
There are ſome that go yet further in their entertainment of Jeſus Chriſt, and they put him into their affections. They that hold that mans Will muſt have the caſting voice in the matters of his converſion and ſalvation, uſe this diſtinction.
They fay, the Will may be wrought upon quo ad affectum, but not quo ad effectum. God by means doth effect the Will, But that the Wil ſhould be throughly effected and brought over unto the things that God would have it, that ariſeth from a mans own ſelf. The diſtinction is good and ſerviceable to the point in hand, though it be applied by them. But it hath this truth in it. That a man may have his affections ſtirred, and ſtirred under the means with the things which do belong unto eternal life, and yet notwithſtanding have his heart ful of luſts, and his wil ſtand in the ſame firmneſs, ſtiffneſs, and ſtubborneſs againſt the things of Jeſus Chriſt, as if he had no ſuch kind of affections. Let me but inſtance in this one particular.
Suppoſe a man to be taken or delighted with a Jewel that is worth millions, but the delight that he hath in it, is but as the delight which belongs unto a thing worth but twenty pounds. So there may be a delight in Jeſus Chriſt, but not ſuitable to the worth and excellencies of him. Suppoſe yet further. Suppoſe a man ſhould make ſhew of love unto a man (as I ſaid in the beginning of the point) but yet ſhould lodg him among vile perſons whom he loaths, no man will ſay, this mans affections are good. So when as Jeſus Chriſt ſhal be lodged with the Devil, and with thy luſts and corruptions, With one breath thou art for him, and with another thou art for them, When thy ſins reign and live in thy heart, taking their pleaſures, and rouling themſelves with delight and contentment, and yet thou ſaieſt there is none like unto, and none can ſave but the Lord Jeſus Chriſt: A man may be affected that hath ſins reigning in him (that is out of controverſie) with the things of Jeſus Chriſt. Matth. 13.20. They received the word with joy, who loved the world, better than the word, and therefore when tribulation aroſe, they parted with the word, and fell unto the world preſently. I beſeech you beloved know thus much. That as our Lord Jeſus Chriſt when he was to keep the Paſſeover, Mark 14.15.bid his Diſciples go and they ſhould find a man, and they ſhould ask for an upper room, and there he would eat the Paſſeover. The Upper rooms among the Jews were their Gueſt-chambers, which were far from their lower rooms whereinto ordinary Perſons came: Ordinary perſons were below, but they were with their friends in the Upper room. Know thus much, That when Jeſus Chriſt comes into the ſoul by Faith, he will have an upper room, the beſt of your Underſtanding and Will: He wil not be thruſt into a room with Satan and with your luſts, and with dirt: he will not be corrival with them in one houſe. In a word beloved. If there be any Perſon that you have a reſpect unto, if there be any good thing that you have a reſpect unto, and ſubject it not unto him: If there be any evill that you have reſpect unto, he wil not have reſpect unto you. That is certain. That Faith ſhal go for nothing that can lay hold upon Jeſus Chriſt, and yet ſcrable after the world, and this and that luſt, as if there were good and happineſs to be found in it. This particular point that I am upon, To beleeve upon conviction, hath ſome difficulty in it, and I would fain make it plain to you, it is not your conviction that is the reaſon that your Faith is good (Mark it) But it is a ſign your Faith is not good, when you wil beleeve nothing but what you have convictions of, from the things themſelves. For the Spirit of God working in an unregenerate man, he doth but improve things that are common: His nature is not changed, and therefore uſeth but ordinary and humane abilities to the beſt improvement of them.
But all that I aim at in all that I have ſaid, is only but this. That in this great matter of your Faith, you would look warily to your ſelves that you be not deceived. Take heed leaſt when you think you have received Chriſt into your heart, you have indeed carried him only into the outward room thereof, and not given him the chief place. Many men can diſpute for Chriſt, and many men they are ſtout, and of courage in the Doctrine of Chriſt, and yet notwithſtanding for all this they have not the ſaving Faith of him. Many men there are that that becauſe they think to compound all differences, and to make a way eaſie to their beleeving by proceeding in the matters of Faith by the wiſdome of men, they loſe their own Souls. How many men are there that judg themſelves, that becauſe they cannot ſo mourn for ſin, as they mourn for Children, and they cannot be ſo carried after Chriſt, as they are after the things they love here: Be it Husband, or Wife, or the like, therefore they think they have no love at all. This is only to make the things of the Goſpel ſubject to the Laws and principles of reaſon. It's true indeed, there is greater reaſon why you ſhould love God more than Children, And the leaſt diſcovery of him, more than comfort: That is, there is a ground why you ſhould do ſo: Yet know that your love is not judged by what you do to theſe things which are altogether in your power, But by what carriage and affection you bear unto God, who is contrary unto you by nature, but yet brought near by Jeſus Chriſt. And it is a greater matter to a poor Soul (though it cannot do what it ſhould do) to love God a little, when it hath ſo much corruption to plead with him for to get his heart from God, than it is for a man to love a Child ſo affectionately, when there is nothing in his heart to draw him from it. Eſa. 55. Saith God. My thoughts are not as your thoughts, nor my waies as your waies. The waies of men are, that if they do good, they ſhall receive good: But Gods way is, to juſtifie the ungodly, and to do good againſt evill. You think ſaith he, that if you buy you muſt have money, or moneys worth, But know (ſaith God) that my bargains are not driven on as yours are. For know, If you have no mony, you ſhall buy, that is, have as good a title, as if you had money or monies worth. This is a riddle, That a man may buy without money, or monies worth, whereas all kind of bargainings are by one of them. But Gods waies are not as your waies. It is enough for you that you have the word of God: He knows what is beſt for his own Glory, Therefore take his word, And do not judg of things according to what thy reaſon doth ſuggeſt, and ſquare not thy hopes according to thy ſenſe, and as thy wiſdome directs, for he knows what is the beſt way to expreſs his mercy by.
FINIS.