The breast-plate of faith and love. A treatise, wherein the ground and exercise of faith and love, as they are set upon Christ their object, and as they are expressed in good workes, is explained. / Delivered in 18 sermons upon three severall texts, by the late faithfull and worthy minister of Iesus Christ, Iohn Preston, Dr. in Divinity, chaplaine in ordinary to his Maiesty, Master of Emmanuel Colledge in Cambridge, and sometimes preacher of Lincolnes Inne.

OF FAITH. The second Sermon.

ROM. 1.17.

For by it the righteousnesse of God is reuealed from Faith to Faith: As it is written, The iust shall liue by Faith.

THe next point that these words affoord vs, is this; that,

Faith is that whereby the righteousnesse of God is made ours to saluation.* 1.1

The righteousnesse of GOD (saith the Apostle) is reuealed from faith to faith. That is, it is so reuealed and offered by GOD, that it is made ours by faith, we are made partakers of it by faith: you see it ari∣seth cleerely from the words.

Now for the opening of this point to you, you must vnderstand that there are two waies or Couenants,* 1.2 whereby GOD offereth salua∣tion to men. One is the Couenant of workes, and that was that righteousnesse by which A∣dam had beene saued if he had stood in his in∣nocencie; for it was that way that GOD ap∣pointed for him, Do•• this, and liue: But A∣dam performed not the condition of that Co∣uenant, and therefore now there is another Couenant, that is, the Couenant of Grace, a Board giuen vs against Ship-wracke. Now this Couenant of Grace is double:

Either absolute and peculiar;

Or conditionall.

* 1.3Absolute, and peculiar onely to the Elect; so it is expressed, Ier. 31.* 1.4 I will put my Lawe into your inward parts, and write it in your hearts, and I will be your God, and you shall be my people. So likewise, in Ezek. 36.* 1.5 I will giue you a new heart, and put a new spirit within you, and I will take your stonie hearts out of your bodies. Heere the Couenant is expressed absolutely, and this is proper onely to the Elect.

* 1.6But now beside this, there is a conditionall Couenant of Grace, which is common to all; and that is expressed in these termes, Christ hath prouided a righteousnesse and saluation, that is his worke that hee hath done already; Now if you will beleeue, and take him vpon those termes that he is offered, you shall bee saued: This, I say, belongs to all men, This

you haue thus expressed in the Gospell in ma∣ny places,* 1.7 If you beleeue, you shall be saued, as it is, Mark. 16. Goe and preach the Gospell to eue∣ry creature vnder Heauen; hee that will beleeue shall be saued, he that will not beleeue shall bee damned. It is the same with that Rom. 4.5.* 1.8 To him which worketh not, but beleeueth in him which iustifieth the vngodly, his faith is accounted righteousnesse, Marke it: To him that belee∣ueth on him that iustifieth the vngodly, that is, there is a certaine iustice or righteousnesse that CHRIST hath prepared or purchased for men, though they be vngodly, he requires nothing of them before-hand, though they be wicked and vngodly, yet this righteousnesse is prepared for them; that which is required of them, is onely that they take it. Now hee that will beleeue GOD that he hath prepared this for him, and will receiue it, it is enough to make him a righteous man in GODS ac∣ceptation; so that this is the onely way now by which men shall be saued. The worke is already done on Christs part, there is a righte∣ousnesse that GOD hath prepared, which is therefore called the righteousnesse of GOD; and there is nothing precedently required or looked for on our part, but taking and apply∣ing of it.

But,* 1.9 you will say, Is there nothing else re∣quired of vs? Must GOD doe all, and must we doe nothing but onely take that righteous∣nesse that is prepared for vs?

* 1.10I answer, it is true indeede, we must lead a holy life,* 1.11 a religious, sober, and righteous life, for, for this end hath the grace of God ap∣peared, saith the Apostle: yet you must know withall, that we cannot worke in our selues this holinesse, this religious and sober con∣uersation, that must be Gods worke altogether, we are onely to take this righteousnesse, and the other is but a consequent that followeth vpon it. To illustrate this vnto you by a simi∣litude; A Wheele or a Bowle runneth,* 1.12 not that it may be made round, that is the busi∣nesse of the workeman, who makes it round, that it may runne: So it is in this case, GOD doth not looke that we should bring holines and piety with vs, for we haue it not to bring: we are at the first onely to beleeue and accept this righteousnesse that is offered vs; when that is done, it is Gods part to frame vs, and to fit and fashion vs for a holy life: such a kinde of speech you haue it expressed in, Eph. 2.10.* 1.13 We are Gods workmanship, fashioned in Christ Iesus to walke in good workes, which he hath ordained, &c. Marke it: it is not an acti∣on of our owne, but GOD is the workeman, we are the materials, as the clay, and the wood, that he takes into his hands; when wee haue but taken this righteousnesse that is offered, it is Gods worke to cast vs into a new Mould, to giue vs a new heart, and to frame a new spirit within vs, that so we may walke in good workes before him: this is the great mystery

of godlinesse: for we haue much adoe to per∣swade men to beleeue that the righteousnesse prepared by CHRIST should be offered to them, and nothing be required but receiuing of it: this will not sinke into the hearts of men by nature, they thinke they must doe something precedently, or else this righteous∣nesse is not offered them. But, my beloued, we must learne to belieue this, and know that it is the worke of GOD to sanctifie vs after hee hath iustified vs. I confesse, it is not so in o∣ther things, there is still some action of our owne required to gaine this or that habit or a∣bility, as you see in naturall things, there are some kinde of habits that we get by some pre∣cedent actions of our owne,* 1.14 as the learning of Arts and Sciences, to learne to write well, &c. here there is some action of our owne re∣quired to fit vs for it, and then we get the abi∣lity to doe it.

But besides these, there are other habits, that are planted by nature in vs, as, an ability to heare, to see, to taste, &c. Now for these, we neede not any action of our owne for the attaining of them, because they are planted in vs by nature: So it is in these things that be∣long to saluation: It is true indeede, we may get habits of morall Vertues by labour and paines of our owne, there are actions of our owne required to them; and in that the Phi∣losopher said right, that we learne to be tempe∣rate, and sober, and chaste, &c. But now for the

Graces of the Spirit there it is not so, those habits that nature hath planted in vs, we ex∣ercise them naturally, without doing any acti∣on of our owne to attaine them; as we doe not by seeing oft learne to see, but it is a facul∣ty naturally planted in vs: so it is in all the workes that we must doe, which are the way to saluation, GOD workes them in vs, he infu∣seth those habits into vs. Therefore this con∣clusion is good, that it is faith alone, by which this righteousnesse is made ours to saluation.

This is euident by the Apostle, Gal. 2. vlt. Saith he, it is not by the Law, If righteousnesse had beene by the workes of the Law, then Christ had dyed without a cause. As if he should haue said, saluation must needes be by one of these two.

Either by something that we doe our selues, some actions that we our selues haue wrought, or else it must be meerely by faith. Now if it had beene attainable by any worke of our owne, CHRIST dyed without a cause: as if he should say, CHRIST could haue giuen you ability to doe those workes without his dying; but for this very cause Christ came in∣to the World, and dyed, that he might worke righteousnesse, and make satisfaction to God: so that you haue nothing to doe for the first attaining of it, but to receiue it by faith.

* 1.15And if you would know the reason, why GOD, that might haue found out many other wayes to leade men to saluation, yet hath cho∣sen

this way aboue all others to saue men, on∣ly by faith, receiuing the righteousnesse of CHRIST, which he hath wrought for vs; you shall finde these foure reasons for it in the Scriptures. Two of them are set downe, Rom. 4.16. Therefore it is by faith, that it might come by grace.* 1.16 Marke it: This is one reason why GOD will haue it by faith, that it might be of grace: For if any thing had beene wrought by vs, (as hee saith in the beginning of the Chapter) it must haue beene giuen as wages, and so it had beene receiued by debt, and not by fauour; but this was Gods end in it to make knowne the exceeding length and breadth of his loue, and how vnsearchable the riches of Christ are: his end was to haue his Grace magnified. Now if there had beene any acti∣on of ours required, but meerely the receiuing of it by faith, it had not bin meerely of grace; for faith empties a man, it takes a man quite off his owne bottome; faith commeth as an empty hand, and receiueth all from GOD, and giues all to GOD. Now that it might be ac∣knowledged to be free, and to be altogether of grace; for this cause GOD would haue sal∣vation propounded to men, to be receiued by faith onely.

Secondly,* 1.17 as it is by faith, that it might come by grace, so also that it might be sure, that the promise might be sure; if it had been any other way, it had neuer beene sure: Put the case that GOD had put vs vpon the condi∣tion

of obedience, and had giuen vs grace and ability, as he did to Adam, yet the Law is strict, and the least fayling would haue bred feares and doubts, and would haue caused death. But now, when the righteousnesse that saueth vs is wrought already by GOD, and offered to vs by him, and offered freely, and that the ground of this offer is the sure Word of GOD, and it is not a conjecturall thing, now we may build infallibly vpon it: for vnlesse faith haue footing on the Word, wee cannot say it is sure, all things else are mutable, and subject to change: therefore when GOD hath once said it, we may firmely rest in it, and it is sure. And this is the second reason why it is onely by faith.

* 1.18Thirdly, it is by faith, that it might bee to all the seede, not onely to those that are of the Law, but also to them which were strangers to the Law. If it had beene by the Law, then saluation had beene shut vp within the com∣passe of the Iewes; for the Gentiles were strangers to the Law of GOD, they were vn∣cleane men, shut out from the Common∣wealth of Israel; but when it is now freely pro∣pounded in the Gospell, and nothing is re∣quired but onely faith to lay hold vpon it, when there is no more looked for but belee∣uing, and receiuing; hence it comes to be to all the seede: for Abraham himselfe, before he was circumcised, he was as a common man, the vaile was not then set vp; yet, euen then,

his faith was imputed to him for righteous∣nesse.

The last reason why it is of faith,* 1.19 is that no man might boast, that no flesh might reioyce in it selfe; for if it had beene by any other means, by any thing done in our selues, we had had cause to reioyce in our selues, but, for this cause, saith the Apostle, 1 Cor. 1.30.* 1.20 Christ is made to vs wisdome, righteousnesse, sanctificati∣on, and redemption, that he that reioyceth might reioyce in the Lord. As if he had said, if GOD had giuen vs a wisedome of our owne, wee had had cause to haue reioyced in our selues; but we are darknesse, Eph. 4.* 1.21 there is no∣thing but foolishnesse and weaknesse in vs, to the end that no flesh might reioyce in his pre∣sence.

Againe, if we had had grace put into our selues, (though it had beene but little) for which GOD might haue accepted vs, the flesh would haue boasted; therefore his righteous∣nesse is made ours.

But, when this is done, yet, if after iusti∣fication, it had beene in our power and abi∣lity to haue performed the workes of sancti∣fication by any power or strength of our own, we should yet haue beene ready to boast thereof, Christ is made sanctification too, so that we are not able to thinke a good thought, we are not able to doe the least good thing without him: It is I (saith the Lord) that doth sanctifie you: It is I that doth act euery Grace; it is I

that doe put your hearts into a good frame: Christ is made sanctification to vs; so that take a holy man, after he is iustified, it is CHRIST that sanctifieth him, and that carries him tho∣row his life in a holy and righteous conuersa∣tion, and all this is done that no flesh should re∣ioyce in it selfe.

And yet one thing more is added by the A∣postle; for if a man could rid himselfe out of misery, if a man could helpe himselfe when he is vnder any crosse or trouble, hee would then be ready to boast in himselfe: therefore, saith he Christ is made to vs redemption also: so that take any euill, though it be but a small e∣uill, a small disease, a little trouble, no man is able to helpe himselfe, in this case, it is Christ that redeemes vs from the least euils, as well as from hell it selfe: For you must know, that all the miseries that befall vs in the World, they are but so many degrees, so many de∣scents and steps towards hell; now all the re∣demption that we haue, it is from CHRIST; so that let vs looke into our liues, and see what euils we haue escaped, and see what troubles we haue gone thorow, see what afflictions we haue beene deliuered from, it is all through CHRIST, who is made redemption for vs.

It is true indeede, there are some generall workes of GODS prouidence, that all men taste of;* 1.22 but there is no euill that the Saints are freed from, but it is purchased by the Blood of CHRIST; and all this GOD hath done,

that no flesh might reioyce in it selfe: and for this cause, saluation is propounded to be receiued onely by faith, there is no more required at our hands, but the taking of Christ by faith; and when we haue taken him, then hee is all this to vs.

So that now you see the point cleared, and the reasons why it is by faith onely, that the righteousnesse of CHRIST is made ours to saluation.

Now, in the next place, If to this that wee haue said, wee adde but one thing more to cleere the point, we shall then haue done e∣nough to satisfie you in this point; and that is this, to shew you what this faith is: for, when wee speake so much of faith (as wee doe,) euery man will be inquisitiue to know what this faith is: therefore wee will endeuour to doe that at this time.

First, Faith, if we should take it in the ge∣nerall, it is nothing else but this:

An act of the vnderstanding,* 1.23 assenting to some∣thing.

But now this assent is of three sorts.* 1.24

First, there is such an assent to a truth, as [unspec 1] that a man is in a great feare lest the contrary should be true; and this we call opinion, when we so assent to any proposition, as that that which is contrary, may be true, for ought we know.

There is a second kind of assent, which is [unspec 2] sure, but it is grounded vpon reasons and ar∣guments;

and that we call Science or know∣ledge: that is, when we are sure of the thing we assent to, wee make no doubt of it; but wee are led vnto it by the force of reason.

[unspec 3] Againe, there is a third kinde of assent, which is a sure assent too, but we are led to it by the authority of him that affirmeth it: and this is that which is properly called Faith: So that a generall definition of Faith is this:

It is (nothing else but) a firme assent giuen to the things contained in the holy Scriptures, for the authority of God that spake them.

This is properly Faith, or beleeuing, if wee take the word in the generall.

* 1.25But if we speake of iustifying Faith, we shall finde that that is not commonly expressed in the word beleeuing only, but beleeuing in Christ, which is another thing; and therefore you shall finde that it differeth in two things from this common and generall faith.* 1.26

First, in regard of the object, and indeede that is the maine difference: for whereas the other faith lookes vpon the whole Booke of GOD,1 1.27 and beleeues all that GOD hath reuea∣led, because GOD hath reuealed it; This iusti∣fying Faith pitcheth vpon CHRIST, and takes him, with his benefits and priuiledges: so that the difference lyeth not in the habit of Faith, but in the object; for with the same faith that we beleeue other things, we beleeue this; as with the same hand that a man takes other Writings with, he takes a Pardon; with

the same eyes that the Israelites see other things, they looked vpon the brazen Serpent, the difference was not in the faculty, but in the object vpon which they looked, by which they were healed; so it is in this, betweene this ••aith and the other, they differ not in the habit, but in the object.

There is a second difference, which is a maine difference too;2 1.28 the other faith doth no more but beleeue the truth that is reuea∣led, it beleeueth that all is true that is contai∣ned in the Scriptures, and the Deuils may haue this faith, and wicked men may haue it; but iustifying faith goeth further, it takes CHRIST, and receiues him, so that there is an act of the Will added to that faith, as it is expressed, Heb. 11.13.* 1.29 They saw the promises a∣farre off, and embraced them thankfully: Others (it may be) see the promises, and beleeue them, but they take them not, they doe not embrace them. So that if I should define iu∣stifying Faith vnto you, it may bee thus de∣scribed:

It is a Grace or a habit infused into the soule by the Holy Ghost,* 1.30 whereby we are enabled to beleeue, not onely that the Messias is offered to vs, but also to take and receiue him as a Lord and Sauiour.

That is, both to be saued by him,* 1.31 and to o∣bey him (Marke it) I put them together, to take him as a Lord, and as a Sauiour: for you shall find that in the ordinary phrase of Scrip¦ture these two are put together, Iesus Christ

our Lord and Sauiour. Therefore we must take heede of disjoyning those that GOD hath joy∣ned together, we must take CHRIST aswell for a Lord as a Sauiour, let a man doe this, and he may be assured that his faith is a iusti∣fying faith. Therefore marke it diligently, if a man will take CHRIST as a Sauiour onely, that will not serue the turne, CHRIST giueth not himselfe to any vpon that condition, only to saue him, but we must take him as a Lord too, to be subject to him, to obey him, and to square our actions according to his will in e∣uery thing. For he is not onely a Sauiour, but also a Lord, and he will be a Sauiour to none but those to whom he is a Master. His seruants you are to whom you obey, saith the Apostle. If you will obey him, and be subiect vnto him in all things, if you make him your Lord, that he may haue the command ouer you, and that you will be subiect to him in euery thing, if you take him vpon these conditions, you shall haue him as a Sauiour also: For, as hee is a Priest, so you must know that he is a King that sits vpon the Throne of Dauid, and rules those that are to be saued by him: Therefore, I say, you must not onely take him as a Priest, to in∣tercede for you, to petition for you, but to be your King also; you must suffer him to rule you in all things, you must be content to obey all his Commandements. It is not enough to take CHRIST as a head, onely to receiue in∣fluence and comfort from him, but you must

take him also as a head to be ruled by him, as the members are ruled by the head; you must not take one benefit alone of the members, to receiue influence from the head, but you must be content also to bee guided by him in all things, else you take him in vaine.

Againe,* 1.32 this must be marked, that I say, you must take or receiue him: you must not onely beleeue that he is the Messias, and that he is offered, but there is a taking and recei∣uing that is necessary to make you partakers of that that is offered: those words Iohn 3.* 1.33 make it plaine; God so loued the World, that he GAVE his onely begotten Sonne, &c. Giuing is but a Relatiue, it implyes that there is a recei∣uing or taking required: For when CHRIST is giuen, vnlesse he be taken by vs, he doth vs no good, he is not made ours. If a man be wil∣ling to giue another any thing, vnlesse he take it, it is not his. It is true indeede, there is a sufficiency in CHRIST to saue all men, and hee is that great Physician that heales the soules of men, there is righteousnesse enough in him to iustifie all the World: But, my be∣loued, vnlesse we take him, and apply him to our selues, we can haue no part in that righte∣ousnesse: this is plainely expressed in Matth. 22. where it is said, the King sent foorth his seruants to bid men to the Marriage of his Sonne: And so in Eth. 5. the same similitude and comparison is vsed by the Apostle, where he setteth foorth the vnion that is betweene

Christ and the Church, by that vnion there is betweene the Husband and the Wife: put the case that a Husband should offer himselfe to a woman to marry her, and she shou••d beleeue it, yet vnlesse there be a taking of him on her part, the match is not made; and so it is ••ere, and in this thing the essence of faith consists, when CHRIST offereth himselfe vnto you, you must beleeue that there is such a thing, and that God intendeth it really, but it is the ta∣king that consummates the marriage; and when the Wife hath taken the Husband, then all that is his is hers, she hath an interest in all his goods: so also it is here, there must be a be∣leeuing that Christ is offered, that hee is the Messias and that there is a righteousnes in him to saue vs; but that is not enough, we must al∣so take him, and when that is done, wee are iustified, then we are at peace with GOD.

But that you may more fully vnderstand what this faith is, I will adde these 4. things more.

• * 1.34First, I will shew you the obiect of this faith.
• Secondly, the subject or place where it is.
• Thirdly, the manner how it iustifieth vs.
• Fourthly, the actions of it.

1 1.35I say, that you may more fully vnderstand what this faith is, consider first the object of it, and that is CHRIST, (as I told you before) and herein this is to be marked, that a man must first take Christ himselfe, and after, the

priuiledges that come by him. And this point I could wish were more prest by our Diuines, and that our hearers would more intend it. I say, first remember that you must first take CHRIST himselfe, and then other things that we haue by him, as the Apostle saith, Rom 8. If God haue giuen vs him, that is Christ, he wil•• with him giue vs all things else: but first haue CHRIST himselfe, and then all things with him. And so, 2 Cor. 1.* 1.36 All the promises IN HIM are Yea and Amen. That is, first we must haue CHRIST, and then looke to the promises; this must be still remembred, that we must first take his person, we must haue our eyes fixed vpon that: And so that place before-named, Ioh. 3.* 1.37 God so loued the World, that he gaue his onely begotten Sonne: hee giues his Sonne, as a Father giues his Sonne in marriage; the Father giues the Sonne, and the Sonne himselfe must bee taken: So that we must first take CHRIST, wee must fixe our eyes vpon him: For faith doth not leape ouer CHRIST, and pitch vpon the promi∣ses of Justification, and Adoption, but it first takes CHRIST. The distinct and cleere vnderstand••ning of this will helpe vs much in apprehending and vnderstanding aright what iustifying faith is: wee must remem∣ber to take CHRIST himselfe; for it is an adulterous affection for a Wife not to thinke of the person of her Husband,* 1.38 but to thinke onely what commodity she shall haue

by him, what honours, what riches, what conueniences, as if that made the match, to be content onely to take those; will this, thinke you, make a match amongst men? Surely no, there must be a fixing of the eyes vpon the person, that must doe it: Doe you loue him? are you content to forsake all, that you may enioy him? It is true indeed, you shall haue all this into the bargaine, but first you must haue the person of your Husband: there∣fore remember to fixe your eyes vpon Christ, take him for your Husband, consider his beau∣ty and his excellencies, (which indeede are motiues to vs) as a Woman that takes a Hus∣band, is encouraged by the benefits that shee shall haue by him: but still remember that he himselfe must bee taken. As it is in other things, if you would haue light, you must first haue the Sunne; if you would haue strength, you must first take meate and drinke, before you can haue that benefit by it: so you must first haue Christ himselfe, before you can par∣take of those benefits by him: and that I take to be the meaning of that in Mar. 16. Go preach the Gospell to euery creature vnder heauen;* 1.39 he that beleeues and is baptized, shall be saued: that is, he that will beleeue that Iesus Christ is come in the flesh, and that hee is offered to mankinde for a Sauiour, and will be baptized, that will giue vp himselfe to him,* 1.40 that will take his marke vpon him: for in that place, by bapti∣zing, is meant nothing else but the giuing vp

of a mans selfe to CHRIST, and making a publike testimony of it, although there bee somthing more meant generally by baptizing; but heere it is meant, a iustification to all the world, that we haue taken CHRIST. Now euery one that will beleeue and be baptized, that is, euery one that will doe this, shall bee saued: so that a man must first take CHRIST himselfe, and then he may doe as the Wife, af∣ter she hath her Husband, she may thinke of all the benefits she hath by him, and may take them, and vse them as her owne. This is the first thing.

The second thing that I promised,2 1.41 was to shew you the subiect of faith, and that is the whole heart of man; that is to say, (to name it distinctly) both the minde, and the will: Now to shew you that both these are the sub∣ject of faith, you must know that these two things are required:

First,* 1.42 on the part of the vnderstanding, it is required that it beleeue; that is, that it con∣ceiue and apprehend what GOD hath reuealed in the Scriptures; and here an act of GOD must come in, putting a light into the vnder∣standing: for, my beloued, Faith is but an ad∣dition of a new light to reason, that whereas reason is purblinde, faith comes, and giues a new light, and makes vs see the things reuea∣led by GOD, which reason cannot doe; by faith we apprehend these great and glorious My∣steries, which otherwise wee could not appre∣hend,

as we see it expressed in 2 Cor. 4.* 1.43 The god of this World hath blinded their eyes, that the light should not shine into their hearts, by which they should beleeue this glorious Gospell. So then there must be a light put into the minde, that a man may be able by that to eleuate and raise his reason to beleeue this: that is, to conceiue and to apprehend the things that are offered and tendered in the Gospell.

* 1.44But this is not all, there is an act also of the will required, which is to take and re∣ceiue Christ: for this taking is an act of the will; therefore there must be a consent as well as an assent. Now it is the act of the vnder∣standing to assent to the truth, which is con∣tained in the promises wherein Christ is offe∣red: but that is not all, there is also an act of will requisite to consent vnto them, that is, to embrace them, to take them, and to lay hold vpon them, and to apply them to a mans selfe. This I will the rather cleere, because it is a thing controuerted. I say, there is a double act, an act of the mind, and an act of the will: to this purpose consider that in Rom. 5 17.* 1.45 For if by the offence of one, death raigned by one, much more they which receiue abundance of grace, and the gift of righteousnesse, shall reigne in life by one, Iesus Christ. Marke it, you may see what faith is in those words; Those that receiue the gift of righteousnesse: righteousnesse is giuen and offered by God, and those that receiue that gift of righteousnesse, shall reigne in life: so that

taking and receiuing being an act of the will, it must needs be that the will must come in to this worke as well as the vnderstanding. Like vnto this is that 1 Ioh. 12.* 1.46 To as many as recei∣ued him, &c. That is, to as many as beleeued in his Name: for so the words afterwards ex∣presse; that is, when wee are willing to take Christ, which is nothing else but the consent of the will, when the will is resolued to take him, being so apprehended as he hath beene described, as a Lord, and as a Sauiour, this is faith; this, I say, is an act of the will, because it is an act of receiuing. Io••. 5.44 it is euident, How can y•• beleeue which receiue honour one of ano∣ther &c? If beleeuing in Christ were only an act of the mind, as the Papists affirme, and some others besides; it beleeuing were nothing else but an assenting to the truth of GOD, which is an act of the vnderstanding, how could the praise of men be opposite to beleeuing? But the meaning is, How can you beleeue, & take me for your Husband, and yet seeke praise of men too? for that will come in competition with me, and then you will forsake me. I say, this makes it euident, that iusti••ying faith is not onely an act of the mind, but an act of the will also; because otherwise the seeking praise with men, could be no impediment to the act of beleeuing.

Now this also,* 1.47 aswell as the former, must be wrought by God and God puts a new light into the vnderstanding, he raiseth it vp to see and

beleeue these truths; so there is another act which GOD also workes on the will, and vn∣lesse he worke it, it is not done: for come to any man that is in the state of nature, and aske him, Will you be content to take Christ? that is to say, to receiue him in that manner as he hath beene described? His answer would bee, No. Beloued, the liues of men expresse it, though they speake it not in so many words: Therefore till GOD come and drawe a man, and change his will the worke is not done. If you take a Bough, and offer it to a Swine or a Wolfe, they will refuse it, and trample it vnder their feete; but offer it to a Sheepe, and the Sheepe receiues it, and followes it: so when Christ is offered to men vpon these conditions that we haue named, men refuse him, they reject him, and slight him: but when GOD takes away these woluish and swi∣nish hearts of ours, and turne our wils another way, (which is the drawing the Scripture speakes of) then we are willing to take Christ. If you take other metall then Iron, the Load∣stone will not stirre it; but turne the metall into Iron, and it will follow the Load-stone: So, let the hearts of men continue in that con∣dition wherein they are by nature, and they will neuer take CHRIST, they will neuer ac∣cept him; but when GOD puts into them such a strong and impetuous instigation and dispo∣sition as that of the Spouze in the Canticles, that had no rest till she had found her Belo∣ued,

then they will take CHRIST vpon his owne conditions. So the we see this Faith is an action both of the minde and the will, wrought by GOD, enlightning the mind, and changing the will; which is that which our Sauiour Christ cals drawing; none comes to me vnlesse the Father draw him: that is, except his will be set on worke, vnlesse GOD change him, and put such a disposition and instigation in∣to him, that he can finde no rest till hee come to Christ.

Thirdly,3 1.48 the thing wee are to speake of, is, How this Faith iustifieth.

Now for this, know that this faith is consi∣dered two wayes; eyther

• As it workes, or,
• As it receiues:

Either as a quality, or as an instrument.

As a quality it workes; and in this sense it hath nothing to doe with Justification.

It iustifieth vs as it is an instrument,* 1.49 and that not by altering the nature of sinne; that is, by making sinne to be no sinne, but by taking a∣way the efficacy of sinne.* 1.50 As, for example, when a man hath committed sinnes, Faith doth not make his sinnes to be no sinnes; in∣deede, it scattereth them as a Cloud: You may consider it after this manner: First, it cannot be that that sinne that is once commit∣ted, should be made to be no sinne; for what is once done, it cannot be vndone, GOD him∣selfe

cannot doe that, because it is a thing that cannot be; for when the sinnes are commit∣ted, they doe remaine so: and therefore, I say, it cannot be that that which is sinne should be made to be no sinne; we cannot make A∣dultery to be no adultery, for the nature and essence of the thing must remaine. Well now what doth faith? It doth this, though the sin be the same that it was, yet it takes away the sting and the guilt of sinne, by which it puts vs into the state of condemnation, and by which it bindes vs ouer to punishment. As the Lions to which Daniel was cast, they were the same as they were before, they had the same propensenesse, and disposition to de∣uoure as they had before, they had the ordi∣nary nature of Lions; but at that time, GOD tooke away from them that fiercenesse that was in them, so that they did not deuoure him, though they were there still: so it is with sinne, the nature of sinne is to condemne vs▪ but now when GOD shall take away this effi∣cacie from it, it doth not condemne: and this is that that faith doth.

Euen as the Viper that was vpon Pauls hand, though the nature of it was to kill pre∣sently, yet when GOD had charmed it, you see it hurt him not: so it is with sinne, though it be in vs, and though it hang vpon vs, yet the venome of it is taken away, it hurts vs not, it condemnes vs not: thus faith, by taking a∣way the efficacie and power of sinne, it iusti∣fies

vs, as an instrument, as a hand that takes the Pardon.

The King, when he pardoneth a Traytor, he doth not make his Treason to be no Trea∣son, for the act of the Treason remaines still; but the taking of the Pardon makes the Tray∣tor not to be vnder condemnation: So, my belo••ed, faith is that act that takes the Par∣don from GOD, so that though the sinne re∣maine the same, and of its owne nature is of power to binde vs ouer to death, yet by this faith taking the Pardon from GOD, it comes to passe that it hurts vs not, wee are not con∣demned for it.

You know, debts in a mans booke, the wri∣ting remaines still, the lines are not blotted out, yet when they are once crossed, the cre∣ditour cannot come and aske his debt any more, because it is crossed: So it is in this, our sinnes are the same after we are iustified, as they were before; but faith is that that crosseth the booke; faith, I say, by apprehen∣ding the Pardon, and taking the acquittance at Gods hands that he offers.

I•• a man haue anacquittance, although the debt remaine the same in the Booke, yet there can no more be required at the hands of him that hath taken the acquittance.

Thus, I say, faith iustifies vs as an instru∣ment, by accepting, receiuing, and taking the acquittance that GOD hath giuen to vs through Christ.

4 1.51Let mee adde one word more of the next thing: which is, What are the acts of this faith?

They are these three:

• First, To reconcile, or to iustifie.
• Secondly, To pacifie the heart.
• Thirdly, To purifie, or sanctifie.

1 1.52The first thing that Faith doth, is to recon∣cile: That is, (as I said before) by faith wee are pitched vpon CHRIST; wee take him first, and then wee take the priuiledges, they all follow vpon it, forgiuenesse, and adopti∣on; this is the first act of Faith, to reconcile vs to CHRIST himselfe; and vpon this wee haue boldnesse to goe to CHRIST for for∣giuenesse, to goe to CHRIST to make vs heyres of all things: For after this manner faith doth it; All things are yours, whether Paul or Apollo, &c. And why? Because you are CHRIST'S. (Marke it,) you must first bee CHRIST'S: that is, euen as the Wife is the Husband's, so you must be knit and vnited to CHRIST, and then all things are yours: so that Faith first makes vs Christ's, it recon∣ciles vs to him, and makes vs one with him, and in him, one with GOD the Father; and then all things are giuen vnto vs, and made ours.

2 1.53The second act of faith is to quiet and pa∣cifie the heart; to comfort vs, in assuring vs

that our sinnes and transgressions are forgi∣uen; and this is different from the former: There are two acts of faith:

The one is the direct act by which we ap∣prehend and take CHRIST,* 1.54 and the righte∣ousnesse that is offered through him, by which we take forgiuenesse.

And the second is the reflect act by which we know that wee haue taken CHRIST, and haue taken out our pardon; and this act is ve∣ry different from the former, we may haue the former without this.

Wee commonly thinke that wee are not iustified by CHRIST, vnlesse we haue assu∣rance of it; and when we looke for that, and finde it not presently, all our hopes are gone, but it should not be so; It is one act of Faith to take CHRIST, and another act of faith to comfort and pacifie the heart; and that these are two distinct things, consider but this in a word.

The first act is constant,* 1.55 when a man hath once taken and accepted of CHRIST, hee is alwaies his; after wee once haue CHRIST, there is no diuorse: But the other act of assu∣rance, whereby we know that wee haue taken him, that is a thing that may faile and deceiue a man.

Againe, the first act admits of no degrees; for when a man is once in CHRIST, hee is alwaies CHRIST'S, when he is once married to him: Marriage, you know, admits of no

degrees; so Justification is equall to euery man, it admits of no degrees, it is alwaies the same; we are not now lesse iustified▪ and then more, but we are alway alike iustified, being once iustified: but the other act of faith, whereby I am assured that I haue taken CHRIST, that admits of degrees, a man may haue sometimes more comfort, some∣times lesse; and therefore righteousnes is said heere to be reuealed from faith to faith.

Lastly, the first act of faith, whereby we take CHRIST, and those priuiledges by him, as the Wife takes the Husband, that is foun∣ded vpon the sure Word of GOD, GOD hath tendered it to vs vpon his Word and pro∣mise, and he must performe it, it cannot be altered nor changed; he that builds vpon it, builds vpon the corner-stone, that will not faile him: But now the second act, where∣by I come to know that I haue done this, that is grounded vpon experience: Indeede, we are helped by the Holy Ghost to know it, but it is chiefly grounded vpon our owne experi∣ence: for it is no more but the act of a mans owne heart, reflecting vpon what hee hath done, when hee considers, Haue I taken CHRIST, or no? as a Lord, and as a Sa∣uiour▪ as a Priest, to saue me; as a King, to liue by his Lawes; this is a looking vpon an act of mine owne, therefore the vnderstan∣ding and knowing of it must come from expe∣rience.

The last act of faith is to purifie,3 1.56 and to sanctifie. I cannot stand vpon it at this time, nor make Vse, and apply this as I desired: therefore I will breake off heere. So much for this time.

FINIS.

Notes

• * 1.1

  Doct. 2.
• * 1.2

  Two Coue∣nants.
• * 1.3

  1. Absolute.
• * 1.4

  Ier. 31.
• * 1.5

  Ezek. 36.
• * 1.6

  2. Conditionall.
• * 1.7

  Mar. 16.
• * 1.8

  Rom. 4.5.
• * 1.9

  Quest.
• * 1.10

  Ans.
• * 1.11

  Though holi∣nesse be requi∣red, it is Gods worke.
• * 1.12

  Simile.
• * 1.13

  Eph. 2.10.
• * 1.14

  Habits.
• * 1.15

  Why God will saue men by faith.
• * 1.16

  1. Reason.
• * 1.17

  2. Reason.
• * 1.18

  3. Reason
• * 1.19

  4. Reason.
• * 1.20

  1 Cor. 1.30.
• * 1.21

  Eph 4.
• * 1.22

  Freedome from euill to the Saints, whence it is.
• * 1.23

  Faith what in generall.
• * 1.24

  Assent of three sorts.
• * 1.25

  Iustifying faith.
• * 1.26

  How it differs from generall faith.
• 1 1.27

  In the obiect.
• 2 1.28

  In the act of the will.
• * 1.29

  Heb. 11.1••.
• * 1.30

  Definition of iustifying faith.
• * 1.31

  How faith ta∣keth Christ.
• * 1.32

  We must not only beleeue but receiue Christ.
• * 1.33

  Ioh. 3.
• * 1.34

  Foure things touching faith.
• 1 1.35

  The obiect of it.
• * 1.36

  2 Cor. 1.
• * 1.37

  Ioh. 3.
• * 1.38

  True loue lookes first to Christs person
• * 1.39

  Mar. 16.
• * 1.40

  Baptizing, what meant by it in Mat. 16.
• 2 1.41

  The subiect of faith.
• * 1.42

  What requi∣red in the vn∣derstanding.
• * 1.43

  2 Cor. 4.
• * 1.44

  What required of the will.
• * 1.45

  Rom. 5.17.
• * 1.46

  Ioh. 1.12.
• * 1.47

  This act of the will wrought by God.
• 3 1.48

  How faith iustifieth.
• * 1.49

  Faith altereth not the nature of sinne.
• * 1.50

  Note.
• 4 1.51

  The acts of faith.
• 1 1.52

  To reconcile vs.
• 2 1.53

  To pacifie the heart.
• * 1.54

  Direct and re∣flect act of faith.
• * 1.55

  Difference be∣tweene them▪
• 3 1.56

  To purifie th•• heart.