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 third 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 last point that wee deli∣uered out of these words, was this, that

Faith is that whereby we are made partakers of the righteousnesse of Christ.

Wee come now to the Vses of it.

And first of all,* 1.1 if it be by faith onely by which we are made partakers of that righte∣ousnesse that saueth vs, the first consectary that we will draw from hence is this, That

wee should learne to come to CHRIST with an empty hand, and not to bee discouraged for any want that wee finde in our selues, nor for the greatnesse of our sinnes; wee should not bee discouraged for the want of a perfect degree of repentance and godly sorrow, or for the want of whatsoeuer good worke you thinke is requisite to saluation, for, my belo∣ued, you must know that this is the nature of faith, that it doth its worke best alone; and faith is so farre from requiring any thing in the partie that shall haue CHRIST, that ne∣cessarily he must let goe all things else, other∣wise hee cannot beleeue: and this is a point necessarily to be considered: for euery man is apt to conceiue and thinke that it is impos∣sible that GOD should accept him, vnlesse there bee something in him why GOD should regard him: If he finde himselfe to be excee∣ding vngodly, he thinkes that CHRIST will neuer looke after him.

And againe, if hee haue nothing at all to giue, if he haue nothing to bring with him in his hand, hee thinkes that hee shall haue no pardon: But you see that faith requires nothing in the first apprehension of CHRIST, if a man bee neuer so vngodly, it is all one, the promise notwithstanding is made vnto him.

Againe, Why should you looke for righte∣ousnesse in your selues? The worke of faith (and it hath nothing else to doe) is to take

that righteousnesse of Christ, that is none of your owne: so that there is nothing else at all required; for all that faith hath to doe, is onely to take from Christ that righteousnesse that we want our selues: so that I say there is no reason why any man should bee discoura∣ged in his first comming, for any want that he findes in himselfe, or for any condition that he is in, because faith onely is that that makes vs partakers of a righteousnesse to iustifie vs, because we our selues haue it not. I say, faith is so farre from requiring any thing to be ad∣ded to it, to helpe it in the act of iustifying, that of necessity it excludes all things else: for faith hath this double quality, not onely to lay hold of Christ offered, but to empty a man of all things else whatsoeuer. As for example, Faith is not onely the beleeuing of a truth which is deliuered, from the authority of him that doth deliuer it; but it is a resting vpon Christ, a casting of our selues vpon him. Now when a man leanes vpon any other thing, hee stands not vpon his owne legges, hee stands not vpon his owne bottome; for if hee did, hee could not properly be said to leane. If a man trust and depend vpon another, he pro∣uides not for himselfe, but he that so lookes to himselfe, that he prouide so as to make him selfe safe if another should faile him, so farre he trusts himselfe; so that, beloued, if you trust CHRIST, it is of necessity required that you must bee vnbottomed of your selues, you

must altogether leane vpon him, you must cast your selues wholly vpon him: For faith hath such an attracting vertue in it, that it fils the heart with CHRIST. Now it can∣not fill the heart with CHRIST, vnlesse the heart be emptyed first. Therefore I say, faith hath a double quality,* 1.2 not onely to take, but to empty; and they are reciprocall, the one cannot be without the other.

Hence it is that we say, faith ingrafts a man, a man cannot be ingraft into a new stocke vn∣lesse hee bee quite cut off from the former roote; therefore faith driues a man out of himselfe, and makes him nothing in himselfe, so that when he comes to lay hold on the pro∣mise of GOD, he lookes at no quality or excel∣lencie of his owne, he lookes at no fitnesse nor worthinesse in himselfe, but he comes with a hand and a heart altogether empty: So that when a man comes to beseech GOD to receiue him to mercie, and to grant him a Pardon of his sinnes, when he comes to take hold of the righteousnesse of CHRIST for his iustifica∣tion, if he thinke that there is any little wor∣thinesse in him, or that there be no fault in him at all, and from thence shall thinke that GOD will receiue him, this man is not fit to come to Christ, he must be wholly emptied of himselfe, and then God will speake peace vn∣to him.

* 1.3But you will aske, What is that that faith doth empty a man of?

Faith emptieth a man of two things:* 1.4

• First,* 1.5 of all opinion of righteousnesse in himselfe.
• Secondly, of all opinion of strength and a∣bility to helpe himselfe: for if either of these remaine in the heart, a man cannot receiue CHRIST.

First, I say, a man must be emptied of all [unspec 1] opinion of worthinesse in himselfe, of all con∣ceipt that he hath the least righteousnesse in himselfe; therefore when the yong man came to CHRIST, and CHRIST told him that he must keepe the Law, and he said hee had done all those things from his youth, CHRIST knew that he was not yet fit, there∣fore, saith he, Goe and sell all that thou hast: Christs end was nothing else but to discouer to him his owne vnworthinesse. If thou wilt be perfect, (saith CHRIST) take this tryall, Canst thou be content to let thy wealth goe, to follow me? Canst thou be content to suffer persecution? This shewed that hee was not perfect, but that hee was still a sinfull man; this was the way to prepare him for Christ, this course we see CHRIST alwaies tooke: we see it expressed in the Parable of the Pub∣lican and of the Pharise, the Publican went a∣way iustified, because he was wholly empty∣ed of all conceipt and opinion of worth in himselfe.

But the Pharise was not iustified, (not be∣cause he was not a iuster man then the Publi∣can,

for he was in outward performances bet∣ter then he; but) because he had an opini∣on of his owne righteousnesse, he was concei∣ted of a worthinesse in himselfe, therefore he went home not iustified.

What was it that excluded the Iewes? was it not an opinion of something they had of their owne?

The Laodiceans, they thought they were rich and increased, and wanted nothing, therefore they neuer came to buy of CHRIST. That which a man thinkes he hath already of his owne, hee will neuer bee at the cost to buy; therefore that is the first thing that a man must doe, hee must thinke himselfe of no worth at all, he must be empty of all opinion and conceit of his owne excellency.

[unspec 2] But this is not all, although a man be per∣swaded of this, that he hath no worthinesse in himselfe, yet if he thinke hee is able to helpe himselfe, and can stand alone without GOD, he will not come to take CHRIST; and ther∣fore this further is required, that a man see that he hath no ability to helpe himselfe, that all his redemption must come from CHRIST: for if you aske many men whether they haue any opinion of worth in themselues, they will be ready to answer, No. What then is the reason that they come not to CHRIST? It is because they are in health and prosperity, and they can doe it soone enough hereafter, they can yet for the present subsist without Christ;

but when GOD shall shew a mans heart to himselfe, when GOD shewes a man his dan∣ger, and shewes it him as a present, and how vnable he is to helpe himselfe out of danger, then a man will haue no rest till he haue Christ. Therefore you shall see both these required, 1 Cor. 1.30.* 1.6 CHRIST must be to vs wisdome, righteousnesse, sanctification, and redemption too. First, if a man thinke that there is any thing in him, either wisdome, righteousnesse, or sancti∣fication, that excludes him, for he will reioyce in himselfe: and that concernes the first con∣dition required, to be empty of all opinion of worth.

But yet if a man thinke that hee is able to stand safe and secure for a time, that hee is a∣ble to be a Buckler to himselfe, that hee hath somewhat wherevnto he may leane, and doth not see that CHRIST must be his redempti∣on also, he will not come at CHRIST.

That which kept the Prodigall sonne away, it was not an opinion of any worth in him∣selfe, but because he thought hee could liue without his father, hee had his portion in his owne hands, and at his owne disposing; and he would not come home to his Father, till he could liue of himselfe no longer: so that, though wee haue an opinion of no worth in our selues, yet if wee conceiue or thinke that we can liue without CHRIST, wee will not care for him.

This was the fault of those that were inui∣ted

to the marriage, they refused to come, not because they thought that themselues were of worth, but they were perswaded that they needed not those things to which they were inuited. Therefore, I say, these two things must be done, a man must be emptied of all opinion of worth in himselfe.

And secondly, of all ability in himselfe to helpe himselfe, and when faith hath done both these, then it brings a man to CHRIST, when a man seeth that there is nothing in him why GOD should regard him, and that he cannot stand longer, nor be in safety longer then CHRIST helps him, and speakes peace to him, now a man is fit to take hold vpon CHRIST: and therefore we must learne to come to CHRIST with an empty heart.

Many men complaine that they would be∣leeue, but they want that sorrow that they should haue, they want that repentance that they would haue, they thinke they are not yet fit, therefore they dare not apply the promi∣ses.

* 1.7To these we say now, that there is a double kinde of complaint.

One is, when a man lookes vpon these things, as vpon things that make him fit, which if he haue, he thinkes GOD will respect him; and if he haue not, he thinkes that GOD will not looke after him. If thy complaint be thus, it is sinfull; for in this thou seekest some∣thing in thy selfe.

But if a mans complaint be this, that he is not yet awaked enough, that he is not yet sen∣sible enough of his sinnes, the doctrine of the remission of his sinnes, and free Justification doth not affect him as it should. Indeed, here is iust cause of complaint; for these things are necessary before you can come to take CHRIST. Therefore that place in Mat. 10.11. will ex∣plaine this, and answer an objection that may be made against it, when the Apostles were sent out to preach the Gospell, when they came to any house, they were bidden to En∣quire who were worthy; If any man be worthy (saith CHRIST) your peace shall come vpon him: but if he be not worthy, shake off the dust, &c. A man would thinke by this that there were some worthinesse required in the partie that comes to CHRIST, and that before hee can apply the first promise of Justification.

To this we answer, the worthinesse that is required here is nothing else but an ability to prize CHRIST, to set him at a high rate, to long after him, to hunger and thirst after his righteousnesse, your peace shall come vpon such a man. That is, if there bee a broken-hearted man that lookes after CHRIST, whose heart yeranes after him, that he is able to prize him aright, he shall be accepted: but if they bee such men as will not receiue you, such as will not set meat before you, such as will giue you no respect, shake off the dust of your feete, &c. So that I say, such a complaint we may make,

If we finde a want of desire after CHRIST; for that is required; but if we looke vpon any thing as a qualification in our selues, such a worthinesse is not required, we must be driuen out of all conceit of it, or else we cannot take Christ. So much for the Vse, that seeing it is onely faith whereby wee lay hold of Christs righteousnesse, that then we haue no reason to be discouraged, in respect of any want; nay, we must finde a want of all things, before wee can be made partakers of this righteousnesse.

* 1.8Againe, secondly, if it bee by faith onely, by which we are made partakers of this righ∣teousnesse, and by which we are saued, then we should learne hence to reioyce onely in GOD, and not to reioyce in our selues; for this is the very end why GOD hath appointed this way of saluation: Eph. 1.6.* 1.9 For he hath cho∣sen vs to the praise of the glory of his grace, in his Beloued. That is, that he might haue the praise of the glory of his grace, as it is in Ephes. 2. Therefore it is of faith,* 1.10 and not by workes, that no man should boast of himselfe: 1 Cor. 1.30.* 1.11 Therefore CHRIST is made to vs wis∣dome, righteousnesse, sanctification, and redemp∣tion, that no flesh should reioyce in it selfe. Now if that be GODS end, if that be his aime, why he will haue vs saued by faith, let not vs disappoint him of his aime, let vs not take from him the glory of his grace; but let vs glory in the Lord.

This point we should especially looke to,

not to reioyce in our selues, but in GOD: For, my beloued, wee are all naturally exceeding apt to reioyce in our selues, wee would faine finde some excellencie in our selues, euery man is apt to reflect vpon himselfe, and hee would faine see some worth there that hee might reioyce in; and if he be no body at all there, it is contrary to his nature to thinke that he shall be accepted: there is nothing in the world that we are so backward to as this. It was Adams fault in Paradise, whereas hee should haue trusted GOD, and haue beene wholly dependant vpon him for all, he would needes know good and euill, he would haue something of his owne; and this was it that lost him all, and brought the curse vp∣on him, because hee would not bee depen∣dant.

Now in the Gospell, GOD comes by a second meanes of sauing men, and in this the LORD would haue the creature to haue nothing in himselfe to glory in, but man is hardly brought to this, but exalts and lifts vp himselfe, and would faine haue some worth and excellencie of his owne; but as long as wee doe thus, wee cannot bee saued: that is the argument that is vsed Rom. 6.4.* 1.12 why A∣braham was iustified by faith; if there had beene any other way, Abraham had had wherein to reioyce in himselfe: but faith ex∣cludes this reioycing, and onely faith, wee should, I say, learne to do this in good earnest,

to see that there is no worth in our selues, to haue CHRIST to be to vs all in all: Col. 3.11. is an excellent place to this purpose, saith the Apostle there, (in the matter of saluation) There is neither Iew nor Gentile, bond nor free, but Christ is all in all. That is, when we come to be iustified before GOD, when wee come to the matter of saluation, God lookes at nothing in a man, he lookes at no difference betweene man and man; one man is vertuous, another man is wicked; one man is a Iew, and hath all those priuiledges; another man is a Gen∣tile, an alien from the Common-wealth of Is∣rael; one man is circumcised, another man is vncircumcised; but all this is nothing: Why? For CHRIST is all in all. Marke it: First, he is all; that is, there is nothing else required to iustifie: Indeede, if wee were something, and he were not all, we might then looke at something besides; but he is all.

Againe, he is all in all: that is, goe thorow all things that you may thinke will helpe you to saluation, in all those things CHRIST is onely to be respected, and nothing but Christ, whatsoeuer is done without Christ, GOD re∣gards it not; If you will doe any worke of your owne to helpe your selues in saluation, if you will rest vpon any priuiledges, Christ is not all in all; but Christ must be all in all in euery thing: and if onely Christ be all, then we must come onely with faith; for it is faith onely that layes hold vpon Christ.

Now a naturall man, hee will not haue Christ to bee all, but himselfe will bee some∣thing; or if Christ be all in some things, he will not haue Christ to be all in euery thing, to haue Christ to be his wisdome, his righte∣ousnesse, his sanctification; to doe nothing but by Christ; to haue Christ to be his re∣demption, not to be able to helpe himselfe without Christ, but that Christ must helpe him out of euery trouble, and bestowe vpon him euery comfort, this, I say, is contrary to the nature of man: therefore we must bee thorowly emptyed of our selues in this matter of reioycing, aswell as in the matter of taking: for in what measure any man sets any price vpon himselfe, so farre as he hath any opinion of himselfe that he is something, iust so farre he detracts from Christ: but when a man boasts not of himselfe at all, such a man re∣ioyceth in GOD altogether, such a man will stand amazed at the height, and breadth, and length, and depth of the loue of GOD; such a man will be able to see that there are vnsear∣chable riches in Christ; such a man will be a∣ble to say with Paul, that he cares for nothing, he reckons all things dung, Phil. 3.* 1.13 I haue all the priuiledges (saith he) that other men haue; I am a Jew, I am a Pharise; but I reckon all these things as dung; that is, I care for none of them, if I had an hundred more: It is true, I haue beene as strict as any man; yea, I went beyond others: for I was zealous in

that course wherein I was, yet I haue beene taught thus much, that all these things are no∣thing, for GOD regards them not, he regards nothing but Christ and his righteousnes, there∣fore I looke not after these things, but that I may be found in him, not hauing mine own righteousnesse, but that righteousnesse that GOD accepteth, which is through faith in him. Therefore, my brethren, learne thus to re∣ioyce in CHRIST, and in GOD, and not in your selues; this is the most excellent worke that we can performe, it is the worke of the Saints and Angels in Heauen, wee should learne to come as neere them now as we can: In Reu. 7.11.* 1.14 they cryed with a loud voyce, saying, Saluation commeth by our God, that sitteth vpon the Throne, and by the Lambe; and there∣fore, praise, and wisdome, and glory be giuen to God for euermore; because saluation is from the Lord, and from the Lambe, and not from our selues at all: hence it is that they fell downe, and worshipped him; and for this cause they all cry, wisdome, and glory, and praise be to our GOD for euermore.

If saluation had beene from our selues, if wee had done any thing to helpe our selues therein, there had not been ground of giuing all praise and glory to GOD; and if this bee the worke of the Saints & Angels, we should labour to performe it as abundantly as we can now: and let vs doe it in good earnest: for if men could be brought to this, to reioyce in

GOD alone, their mouthes would bee filled with praise exceedingly, they would regard nothing else, and in the course of their liues they would make it euident to the world, that they were such as made no account of the World, so they might haue CHRIST, they would be content with any condition: for Christ is all in all to them.

Thirdly,* 1.15 if it be by faith onely by which we are made partakers of the righteousnesse by which we are saued, then it should teach vs to let other things goe, and principally to minde this matter, to labour to get faith, whatsoeuer become of other things; for it is that by which we haue saluation.

The Papists, they teach that workes are the maine, and many things they prescribe that men must doe: our Doctrine is, you see, that faith onely is required: Indeede, many things follow vpon faith, but faith is that you must onely labour for, and then the rest will follow vpon it.

This Doctrine of ours, you shall finde that it is deliuered cleerely in Gal. 5.5, 6.* 1.16 We waite, through the Spirit, for the hope of righteousnesse, which is through faith. That is, we looke for nothing from the Law, we regard no workes at all in the matter of iustification; that which we looke for, is onely that righteousnes which is taken by faith: and why doe wee so? For, saith he, in Christ Iesus, neither circumcision is a∣ny thing, nor vncircumcision, but faith, &c. As

if he should say, there is good reason why we should expect saluation onely by faith, be∣cause nothing else will helpe vs in that worke, circumcision is nothing, nor vncircumcision is no∣thing: by those two hee meanes all other things, that is, the hauing of all the priuiled∣ges in the world, the doing of all the workes that can be done, faith is all in all; but it must be such a faith as workes by loue; though it be by faith onely, yet it is not an idle faith: therefore you are especially to labour for faith.

* 1.17There are many other excellencies that we are capable of, many morall vertues, such as Aristotle and Socrates haue described; but with∣out faith, GOD regards none of these: take one that is a wicked man, and take another, let him be neuer so vertuous, as Socrates, and Seneca, that were the strictest in morality of all the Heathen; nay, take any man that liues in the Church, that liues the most strict and exact life, and yet is not iustified by faith, God makes no difference betweene these men, the one is as neere to heauen as the other, GOD lookes vpon them both with the same eye; for he regards nothing without faith. He that is the most prophane and vngodly, if he come with faith, he shall obtaine Christ; the other that hath all other morall Vertues in the most exact manner, without faith, they shall doe him no good: therefore we are to seeke for nothing in the matter of iustification, but how

we may be enabled to beleeue, we are princi∣pally to study this matter of faith.

Take such a one as Socrates,* 1.18 and such a one as Saint Paul, it may be Socrates might bee outwardly as temperate, and as patient, and be indued with as many excellencies, hee might appeare in his carriage as strict as Saint Paul; but here is the great difference, The one doth what hee doth of himselfe, and through himselfe, and for himselfe; the o∣ther doth what hee doth of CHRIST, and through CHRIST, and for CHRIST: there∣fore faith mainely is requisite.

If we had all other excellencies, yet we shall finde this in them, that they doe alway giue something to the creature.

Againe, if you goe neuer so farre in them, yet you shall finde that there is some imper∣fection in them.

But faith it emptieth the creature of all things, it leaueth nothing in a man, it makes him leane and rest only vpon CHRIST, and vpon his righteousnesse for saluation.

Againe, faith worketh in vs a loue to GOD: for, we hauing nothing in our selues, but all that we haue being from him, we cannot but loue him againe.

Againe, faith presenteth to God a perfect righteousnes, and therfore God only accepts it: for God must be iust, and nothing can satisfie the Justice of GOD, but a righteousnes that is perfect, nothing can attaine a righteousnesse

that is perfect, but onely faith, labour there∣fore to beleeue this, and to turne all your stu∣dy and care how to get faith. My beloued, this is a thing that we are bound to preach to you; this is the summe of that Doctrine that CHRIST so often preached when he was vp∣on the Earth, Beleeue, for the Kingdome of God is at hand: this is the summe of all the Do∣ctrine of the Apostles, it was all they had to doe, to perswade men to beleeue: What was the summe of all Pauls Doctrine? We goe vp and downe, saith he, from place to place, witnes∣sing both to Iewes and Gentiles, &c. So it is our part, when we come to preach to you, when we come to dispense to you that which is for the nourishment of your soules, we must doe as those Stewards that set bread and salt vpon the Table, whatsoeuer other dish there is; so we should alway preach Christ, and perswade you to beleeue in him, and stir you vp to turne the streame of your endeuours after the ob∣taining of that faith that taketh this righte∣ousnesse; the principall thing we are to look vnto, is, to see from what Fountaine that that we haue comes; if a man haue neuer so many vertues in him, if they arise not from this fountaine, if they spring not from this roote, they are nothing, GOD lookes vpon them without acceptance or delight.

Againe, this is that that you are to doe in hearing, that which you are chiefly to looke after, is, how to get faith; and therfore if men

will employ their strength and their ende∣uours, and busie themselues to attaine such and such vertues, it is but as the watering of the branches, and to let the roote alone; faith is the roote; that is, it is that that makes all ac∣ceptable to GOD: for what is the difference betweene Christianity and Morality, and without this, what is our preaching? Wee may gather welneere as good instructions to resist vice, ouf of Plutarch, and out of Seneca, as out of Pauls Epistles, but this differenceth it, that we preach CHRIST, and from Christ wee deriue ability and strength to doe all things else, and that makes all else to be accep∣table; so that this is it that you must looke af∣ter, to haue CHRIST, to receiue all from him, to doe all for him; for these are reciprocall, vn∣lesse you thinke you haue all from CHRIST, you will neuer doe all for him; when wee thinke CHRIST is alsufficient, we will be per∣fect with him againe.

But,* 1.19 by the way, in this you see not onely the difference betweene morall vertues, and those in a true Christian, which is godlinesse, that they come from different fountaines, and looke to different ends; but you see also the difference betweene those shewes of strict∣nesse that are among the Papists, and that sincerity of life that wee preach vnto you, which is an effect of this faith: for, if you marke it, you shall find that all that they doe, either is without Christ, or addes to Christ;

they thinke they shall bee saued for doing such and such things, which prepare and fit them for saluation, they looke mainely to the workes of humbling the body, and doing many actions of mortification, but still Christ onely is not sought after in all this. But now looke to the Doctrine that we haue deliuered, it is CHRIST that we preach, it is faith that we preach vnto you. It is true, wee preach those things too, we lay the same necessity vp∣on you of doing good workes, we stirre you vp to holinesse of life, and mortification; but here is the difference, wee deriue it all from Christ by faith, we say that faith doth all.

Indeed when you haue faith, if that faith be right, it will worke by loue: here then you see the difference, we doe the same things, but we deriue all from a iustifying faith, laying hold vpon CHRIST; and so loue to him, and all other graces doe arise from this.

* 1.20Againe, a fourth Vse of this point is this, If saluation be onely by faith, then we should learne hence to goe with boldnesse to GOD, to take the promises, and to reckon them sure to vs. If something else had beene requi∣red on our part, wee should then haue gone with a great deale of doubting to GOD; but now, seeing there is nothing required, but on∣ly to goe and take it, this should make vs to goe with boldnesse to the Throne of Grace, to come with assurance that we shall speed.

And therefore in the businesse of seeking to

GOD for the remission of our sinnes, (which indeed is the greatest businesse that wee haue to doe) what greater comfort can there bee, then to haue this assurance, that if wee come to GOD for it, we shall not faile nor be decei∣ued of it?

For the present occasion of receiuing the Sacrament: What is the end of the Sacra∣ment, but to preach faith? The Sacrament preacheth that to your outward senses, that we doe to your vnderstandings; it presenteth to the eye, that which wee now preach to the eare: for what is the Couenant of GOD in the Gospell, but onely this? GOD offers Christ vnto you freely, as the Bread and Wine is giuen vnto you. To vs a Sonne is giuen, &c.

Againe, we take him, and binde our selues to obey him, and to loue him, to be to him a∣lone, to marry him, to make him our Lord and our Husband. Now in the Sacrament both these are done: when the Bread and Wine are offered, they are but a resemblance of the offer of CHRIST. Indeed there is a blessing in it: for it is Gods Ordinance, it in∣creaseth this grace of faith. And againe, there is a bond on our part, wherein wee tye our selues to obey CHRIST.

Now if any of you will offer to come, and yet haue not giuen vp your selues to GOD in good earnest, you receiue your own condem∣nation, you are diuorsed from CHRIST, and married to the World; and this is to receiue

the Sacrament vnworthily. The maine end of the Sacrament, is to increase faith, and sal∣uation is ours by faith; therefore wee should come with boldnesse, and lay hold vpon the promises of it.

* 1.21We should doe in this case as Ioab did, lay hold vpon the hornes of the Altar; that is, take hold vpon CHRIST, and remember that sure word of promise, To vs a Sonne is giuen, to vs a Child is borne. And, Let whosoeuer will, come and take of the waters of life freely. Goe thorow the whole Booke of GOD, all the pro∣mises therein are as so many grounds for faith to build vpon; it is impossible that God should slay you, if you come and lay hold of the hornes of the Altar. If you will take Christ, and receiue these promises, and rest on them, it is impossible but that God should performe them, he hath bound himselfe to performe what he hath said, in 1 Ioh. 1.9.* 1.22 If we acknow∣ledge our sinnes, he is faithfull and iust to forgiue them: As if he were vniust and vnfaithfull if he should not doe it. His Oath is passed, hee hath added an Oath to his promise, that by 2. immutable witnesses it should stand firme.

We should doe in this case as Iacob did, af∣ter he had once a promise from GOD, when he meetes his brother Esau, Lord, (saith hee) Thou hast promised to doe me good, therefore deli∣uer me from the hand of my brother. So, when we haue a promise, and GOD hath said, Hee that will take CHRIST shall be saued, and

CHRIST is freely giuen, and the pardon is generall, therefore what should hinder vs? Vrge GOD vpon his promise, wrastle with GOD, as Iacob did, and let him not goe with∣out a blessing; wrastling implyes resisting, it is a signe GOD resisted him for a time: so, it may be, GOD will deny thee a great while, yet continue thou to seeke him, let him not goe, he cannot deny thee in the end, thou shalt haue the blessing at the last: we should learne thus to importune GOD; tell him, Lord, I haue a sure promise, and thou hast made the pardon gene∣rall, and I am sure I come within the number of that Comission: Goe and preach the Gospell to euery creature, goe and tell euery man vnder heauen, that Christ is offered to him, he is free∣ly giuen to him by GOD the Father, and there is nothing required of you, but that you mar∣ry him, nothing but to accept of him; here is a word sure enough, if there were nothing else but this. Therfore learne to doe in this as the Woman of Canaan did, though Christ denyed her, yet she would not giue ouer: for she had this ground to build vpon, that he was Iesus, he was the Sonne of Dauid, he was mercifull, and shee had exceeding great neede of him, and therefore she would not giue ouer; so, I say, hauing this ground for your faith, goe to GOD with boldnesse, and neuer giue ouer; it is impossible (if you seeke him in good ear∣nest, with all your heart) but that he should receiue you.

It is true indeed, hee giues to some sooner then he doth to others; with some he deales as he did with the Woman of Canan; to some he giues an answer quickly, some againe hee defers longer, and he will put vs to the tryall. CHRIST dealeth differently with his chil∣dren, he doth with vs sometimes as the vniust Iudge, he turnes the deafe eare to vs, or like the man that was in bed with his children, and was vnwilling to rise; but what saith the Text? Luk. 11.6.* 1.23 though he would not doe it for him as a friend, yet his importunity makes him rise and lend him: so thou thinkst (it may be) GOD is not thy friend, yet by thy importunity he will rise at the last; therefore, though thou finde GOD to be as an enemy, though he be neuer so backward to rise, yet giue not ouer, I can assure thee, as cer∣tainely as there is any truth in the Booke of GOD, thou shalt be heard in the end, Heauen and Earth shall passe away before this sure Word shall perish. It is Gods manner to put men to the tryall, and it is his wisdome so to doe, o∣therwise, he would haue many that would be forward at the first, that would fall off in the end.

It was Naomies wisdome to bid her Daugh∣ter Ruth goe backe to her kindred, but shee would not, she stood it out: I will goe (saith she) where thou goest, and nothing but death shall part betweene me and thee. When Naomi saw that she was stedfastly minded, she tooke her

along with her. So, if GOD should receiue men at the first, many men would come in, and take hold vpon Christ, and make a profes∣sion of his Name, but they would not hold out to the end with him: But when CHRIST shall tell them, I haue not so much as a place to lay my head in, if thou wilt haue me, thou must deny thy selfe, and take vp thy Crosse, and thou shalt finde a great deale of trouble, and suffer persecution; If a man now, not∣withstanding this, will not be beaten off from Christ, but, though Christ turne the deafe eare to him for the present, and present to him all manner of difficulties, yet if he will, notwith∣standing all this, be constant still in importu∣ning God to haue CHRIST, when GOD shall see that his mind is thus set, he will take him along with him, hee will be thine, and thou shalt be his, his people shall be thy people: this is it that knits the knot betweene you: My Beloued is mine, and I am his; his Word is passed for it, he hath promised his consent, now if we will giue ours, the match is made.

If it were doubtfull whether wee should haue his consent, it were another case; but we haue a sure Word for it, wee should learne therefore to importune him.

Now when we haue done this, when wee are come with this boldnesse, and haue laid hold vpon CHRIST, then let vs looke to the priuiledges, then let vs take the pardon of our sinnes, adoption, and reconciliation, and all

things else, only remember that condition of after-obedience, that though wee may come freely, and come with this boldnesse, and though nothing be required, but that we take this Sonne of GOD that is offered, yet, I say, there is a condition of after-obedience, wee must resolue to serue him, and to loue him with all our heart, we must resolue to doe that that Ruth promiseth to Naomi, to liue with him, and to be with him, and that his people shall be our people, &c.

* 1.24But you will say, I am willing to doe this, to part from my lusts, and to be to CHRIST alone, but I am not able, my lusts are strong and preualent.

* 1.25To this I answer, If thou bee but willing, Christ desires no more:* 1.26 I would but aske thee this, Suppose that thou wert able to ouer∣come those lusts; take a man that is strongly giuen to good-fellowship, (as they call it) to company-keeping, that is giuen to fornicati∣on, to swearing, or whatsoeuer the sinne bee, take any preualent lust that is in any man that now heareth me, I would aske him this Que∣stion; Put the case thou wert able to get the victory ouer thy lust, wouldst thou be content to part with it, and to take CHRIST? If thou sayest, No, I had rather enioy the sweetnesse of my lusts still, Art thou not now worthy to be condemned? But if thou answer, I would, vpon condition I were able to ouercome my lusts; I assure thee, GOD will make thee able,

GOD requires no more but a willingnesse to come, and take CHRIST, the other is Gods worke.

I,* 1.27 but I haue tryed, and haue not found it so.

I answer,* 1.28 it cannot be, thou hast not yet solued to part with thy lusts, thou hast not yet set downe this peremptory conclusion in thy selfe, that thou wilt forsake euery thing that you may haue CHRIST: If any man say he is willing to take CHRIST, and to part with the sweetnesse, and the pleasantnesse, and the profitablenesse that his lust brings to him, if he could get the victory, if hee were freed from the sollicitations of them: Let me tell thee, thou must first resolue to take Christ vpon his owne conditions, and for the other, GOD hath promised to doe that himselfe: 1. Cor. 8.9.* 1.29 God will confirme you, and keepe you blamelesse; for he is faithfull that hath called you to the fellowship of his Sonne. As if hee should haue said, Doe you thinke that GOD will call men to CHRIST, that he will beseech men to take his Sonne, will he call you to the fel∣lowship of his Sonne, and will hee not keepe you blameles? he hath promised it, and sworn it, if he should not doe it, hee should be vn∣faithfull; when GOD calleth you to come vnto Christ, he promiseth that the vertue of Christs death shall kill sinne in you, and that the ver∣tue of Christs Resurrection shall raise you vp to newnesse of life; GOD hath promised

that he will giue the Holy Ghost: for he neuer giues his Sonne to any, but he giues them the Spirit of his Sonne too. Now, Hee that hath called you is faithfull, and he will doe it. So that I say, if thou wilt come in, (that is) if thou wilt accept of CHRIST vpon his conditions, it is certaine GOD will receiue thee; and if thou find thy selfe troubled with the violence of any lust, or of any temptation, presse vpon GOD, vrge him with his Word and promise, that he would assist thee by his own strength, that he would enable thee to ouercome, that he would giue thee the Spirit of his Sonne, and resolue as Iob, Though he kill me, yet will I trust in him: for I haue a sure promise, Hea∣uen and Earth shall passe, but not one tittle of his sure Word shall passe till it be fulfilled.

Now because this is a point of much mo∣ment, this laying hold vpon the promises, and because it is a thing that is not easily done, therefore I will shew you these two things.* 1.30

The first is this, that the vnderstanding must be rightly informed, what ground a man hath to doe it; when a man comes to beleeue the forgiuenesse of his sinnes, let him not thinke, I haue a perswasion that my sinnes are forgi∣uen, therefore they are forgiuen, but a man must labour to see the ground of it: for, a thing is not true because wee are perswaded it is so; but the thing is first true, and then we beleeue it: GOD hath first offered forgiue∣nesse of sinnes to you, and then you looke vp∣on

his Word, and so beleeue it; But, I say, when a man is perswaded in a confused man∣ner, without any iust ground, without a cleere knowledge of the progresse of faith, how it goeth along, this is not right, this keepeth many from assurance, because they are not cleerely instructed in it: For, to the end that faith may take hold of the promise, that it may be sure to vs,* 1.31 we must conceiue of the right method, and that stands in these foure things.

First, we must see our owne condition, we [unspec 1] must be sicke before we can seeke to the Phy∣sician, we must see our selues to be condem∣ned men, that there is nothing in vs to helpe our selues; wee must be broken in heart in some measure, wee must see our selues to bee children of wrath, and then we will come and seeke for a remedy; and that is,

By looking into the Booke of GOD, (and [unspec 2] that is the second thing) and there I finde all the promises, CHRIST is there cleerely offe∣red, onely with this condition required, that I must obey him, and serue him, and loue him; so that that is the second thing, CHRIST is offered in the Scriptures to euery one, and if you haue him, you shall haue a pardon of your sinnes with him; onely he is offered with condition of obedience: Well, when you see this cleerely, now you come to consider it, you begin to ponder this Word, whether it be so or no, a man begins to thinke, Is this a sure promise? and then he sees, that looke what

certainety there is of the Scriptures in gene∣rall, there is the same certainety in these par∣ticular promises: so that with the same faith that a man is to beleeue the Word of GOD, with the same faith he is to beleeue this offer of CHRIST.

* 1.32I, but is it sure to me?

Then a man lookes to the generality of the promise, that it is offered to all, none excep∣ted, and therefore, saith hee, it is offered to me.

But will Christ doe to me as hee hath pro∣mised, is he powerfull and willing to doe it? Then a man lookes into the Word, and finds that he is Almighty, that he is able to make him the Sonne of God, that whatsoeuer Christ hath by nature, he shall haue it by matching with him: Indeede Christ hath it immediate∣ly as he is the Sonne of GOD, but wee haue it mediately, as the Wife hath the riches of her Husband. If a Woman marry the Kings Sonne, she hath the same priuiledges, and the same inheritance that he hath: so, whatsoeuer CHRIST hath becomes ours: Paul, and A∣pollo, and all are CHRIST'S, the World is CHRIST'S, and all things present and to come are CHRIST'S, and they are all made ours. Now when this is well pondered, and we finde that wee haue a sure Word to con∣firme this,

[unspec 3] Then, in the third place, we come and take him, and this no man will doe indeed, till he

haue well considered, as the saying is of mar∣riage, that it is a bestowing of ones selfe vpon such a one, so it is in this; euery one therefore should consider before-hand, what it is to be∣stow himselfe vpon CHRIST, and when this is done, that we haue made the match, and bestowed our selues vpon CHRIST, then,

In the next place, we come to see what we [unspec 4] shall haue by him, and then we come to make vse of all that CHRIST brings with him, re∣conciliation, and pardon of sinne, and all things else that he hath, I haue with him, I am the sonne of God, and I shall be sanctified; (for together with him I haue his Spirit,) all my prayers shall be heard, all the promises in the Booke of GOD are mine; for In him they are all Yea and Amen: as all the World is his, so it is all the wealth of a Christian af∣ter he hath taken CHRIST. Now when this is distinctly propounded to vs, and wee con∣ceiue it aright, it makes the way much more easie to vs; but when we goe on in a confused manner, because the Gospell is not cleerely vnderstood by vs, hence it is that wee labour much, and yet the thing is not done: there∣fore, my beloued, if you haue a perswasion of the forgiuenesse of your sinnes, if it bee but a meere perswasion, it will alter exceedingly, it will goe and come in the time of temptation; but when you haue a sure Word, when you haue built your selues vpon the Scriptures, it is not dependant vpon your perswasion, but it

is the Word that you rest vpon: For fancie, and opinion, and perswasion, it will grow sometimes longer, and sometimes shorter, as the shaddow doth, whereas the body of the thing is the same; but when your eye is vpon the Word, when you rest vpon that, then your perswasion will continue the same as the Word continues. Indeed, your comfort may be sometimes more, sometimes lesse; but when it is pitched vpon the sure Word, that is it that will bring you comfort in the wor∣king of it, to obserue the method and degrees of it. Indeed, my beloued, it is a point of an∣other nature to beleeue then the world thinks of; therefore examine, and recall, and vnder∣stand this Doctrine that we haue now taught you distinctly, it will be worth all your la∣bour, for the present you shall haue a good conscience, and the assurance of Gods fauour, and when death comes, the right vnderstan∣ding of it will be worth all the world besides.

It is said of the second ground, that they fell away, because they had no roote in themselues: they had some root, but their faith was pitch∣ed vpon a generall Doctrine, vpon a generall perswasion, that hath a kinde of roote, but it hath no roote in it selfe: so many Christians goe farre, and they doe much, but they haue no roote in themselues, that is, they doe not vnderstand distinctly, and throughly, the grounds vpon which their faith is built, they see not a sure ground for it in the Word of

GOD, they know not how faith is built vpon the ••ure corner stone; for CHRIST is that sure corner stone, he that is built vpon him shall neuer be ashamed, wee should learne therefore not to giue ouer till wee be rooted and grounded. If a man should aske many peop••e, What is the reason that you are per∣swaded that your sinnes are forgiuen? (for you ought to build that vpon an infallible ground) I•• it be no more but because you are perswaded, it is nothing; but if you can say, My sinnes are forgiuen, because I haue Christ, and he that hath the Sonne hath life, I haue the sure Word of God for it, God cannot lye, he is Truth it selfe that hath said it, and he hath offered CHRIST to euery creature vnder Heauen; then is the ground good, thou maist take him boldly, being within that number.

So much for this time.

FINIS.

Notes

• * 1.1

  Vse 1. Not to be dis∣couraged to come to God.
• * 1.2

  A double qua∣lity in faith.
• * 1.3

  Quest.
• * 1.4

  Ans.
• * 1.5

  Faith empti∣eth a man of two things.
• * 1.6

  1 Cor. 1.30.
• * 1.7

  Double com∣plaint in sense of want.
• * 1.8

  Vse. 2. To reioyce in God.
• * 1.9

  Eph. 1.6.
• * 1.10

  Eph. 2.
• * 1.11

  2 Cor. 1.30.
• * 1.12

  Rom. 6.4.
• * 1.13

  Phil 3.
• * 1.14

  Reu. 7.11.
• * 1.15

  Vse. 3. To labour for faith aboue all
• * 1.16

  Gal. 5.5.6.
• * 1.17

  Without faith God regards not morall vertues.
• * 1.18

  Difference be∣tweene faith and morall vertues.
• * 1.19

  Difference be∣tweene faith and shewes of holinesse.
• * 1.20

  Vse 4. To apply the promises with boldnesse.
• * 1.21

  Gods free pro∣mise should incourage vs to come with boldnesse.
• * 1.22

  1 Ioh 1.9.
• * 1.23

  Luk. 11.6.8.
• * 1.24

  Obiect
• * 1.25

  Answ.
• * 1.26

  Christ requi∣reth but a wil∣lingnesse to mortifie our lusts.
• * 1.27

  Obiect.
• * 1.28

  Answ.
• * 1.29

  2 Cor. 8.9.
• * 1.30

  Two things in laying hold on the promises.
• * 1.31

  4. Things in the vnderstan∣ding.
• * 1.32

  Quest.