to feek help no where elfe.

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166

169

Chap. 25. Application. Then there are but fem Receivers of Jefus Chrift. This Ufe concerns three forts of Perfons. 1. Such as do not receive Fefus Chrift as he is. Chap. 26. A fecond fort of Perfons not Receivers of Jefus Chrift, viz. Such as delay their coming to 178 Chrift. When delaies argue unwillingneß, Chap. 27. A Third fort of Persons not Receivers of Jefus Chrift, viz. Such as do not give Jefus Chrift that place in their heart which is fitting for him. There are. 1. Some that entertain Jefus Chrift only in their Fancy. Of these there are two forts. 1. Such as entertain Jefus Chrift only under the Metaphors and Representations by which the Scriptures fet bimforth. 2. Such as entertain him only as a chief point or Doctrine in Religion. 11. Some that entertain Jefus Chrift only in their understandings and Reasonings. III. Some that do indeed entertain bim in their affections, but not fuitable to his excellency. The Conclufion.

THE

185

CONTENTS

Of the Treatife of
COVETOU SNE SS,

Page HAP. 1. The occafion and scope of the words The Doctrine. The words in the Text [Take heed and Beware gloffed upon. [ ] 2

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Covetousnes

Coveteousneß confidered more Page generally in! three Particulars. More ftrictly and specially and So it is a defire of having much arifing from an uncontentedneß with a mans prefent condition, though be would not by any other then lawful means mend or better it.

211

222

Chap. 2. Two Reafons of the Doctrine. I. The Greatness. II. The Dangerousness of this fin. The Greatneß in five things. 1. A Spiritual fin. 2. Overspreading the whol man. 3. Directly oppofite to the common nature of Godliness and Religion. 4. The Womb and Seed of all fin, the Root and Caufe. A Sin may be the Cause of fin four waies. As it is,the Cause of Gods withdrawing. As one fin inclines the heart to another. As it adminifters matter to another. As it is a Parent and Ruler over other fins. 5. The finfulneß of this fi appears in the bafeneß of it. Chap. 3. The fecond Reason is the dangerousness of of this fin, it being First, Hardly to be avoided. Secondly, Difficultly Cured. Some things in Scripture faid to be eafte to God, Some_things hard, Some things that are but possible unto God. Chap. 4 Ufe 1. Follow your Callings. Ufe 2. Seek the Kingdom of God and his righteousneß, and other things fhall be added. Ufe 3. Let all your care be for eternal life to be rich in God. Ufe 4. You fhall have all the things of this life that are needfull, if you wil look after Grace.Godly men never want, but when they cannot be contentto be at God's dispose. See your life liein Grace, not in Riches.

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241

Use S. Chap. 5. Ufe 6. Beleeve there is fomthing to be feared more than to be defired in abundance. Two Signs to to prove that men do not believe, there is such danger in Covetousneß. 1. Because men come fo near the

occafions.

249

Page occafions. Obje&. May not a man take all opportunities of getting, &c. Sol. We must not do all we can in the things of this world. 2. Because men place their happiness in Riches. Two mistakes upon which men ground their defires of abundance, fuppofing. 1. If they bad more, they could do more for God. 2. And escape many evils which now they meet with. Chap. 6. Ufe 7. Mortifie your defire after Riches and abundance, flay it in the firf motion towards it. Motives of two forts. First: Such as are taken out of the Armory of Reason. I. Your happines does not lie in any thing that does belong to this life. Thefe things are for you, you are their end, and your endis God. II. You put a greater Glory and excellency upon them than does belong to them. III. Riches are not defirable. 1. God bath not made them to that end to make men bappy. 2. Defires after them is the way to binder the getting of them. 3. The way of Gods Riches is rather cafuall, than an an answer to Praier. 4. They will not fatisfic. 5. There is no 256 pleafure in them when we have them. Chap. 7. The fecond fort of motives are fuch as are taken out of the fcripture, That Gals Govetousness Idolatry, Adultery, Enmity againfi God, &c. It's a difpleafedneß with Gods allowance and difpofal of things. A particular re-inforcement of the exhortation, upon the Rich,the Poor,upon the Godly, up on all. Chap. 8. Covetousneßbard to be difcovered, being a fpiritual fin and lying fo neer upon the borders of Duty; An act may be done that Seemes contrary to Covetousness, and yet the man be Covetous. Though the end feemes to be against Covetousneß, a man may be Covetous in defiring.

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Chap. 9.

Page Chap. 9. Waies for difcovery of Covetousneß. In Generall. More Particularly. 1. He that bath a quick and acute understanding in the matters of this life, but is really dull as to fpirituall things, is a Govetous man. The Reasons of this. An Objection Answered. 2. The triall of our affections to these things is when God cals us to part with all. 3. He is Covetous who takes all opportunities of getting, and who is having and craving in bis Spirit. An Objection Answered, 275

A

TREATISE

O F

FAITH

JOHN, 1. 12.

To them that received him, to them he gave power to become the Sons of God, even to them that be leeve on his Name.

CHAP. I.

The Scope of the Text. The Phrafe of Receiving Chrift, opened. Receiving denotes, 1 Paffiveneß. 2 Ameanneß of condition in the Receiver. 3 A taking that which before he had not. 4 A taking a thing with joy and gladneß of heart. The Doctrine; Per fons that are Beleevers are Receivers and to believe is to receive. This proved by three Arguments: 1. Faith is the appetite of the New Creature. 2. All other acts of Faith are fubordinate to this of Receiving. 3. Nothing is done by Faith until such time as

it doth receive..

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Hele Words are an Argument to prove the Eternal God-head of Jefus Chrift, because thofe that do receive him, are made the Sons of God, and have fuch a dignity and preheminence, or prerogative thereby, as none but

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God