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 first 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.

IN the words I haue read vnto you, Paul tels them that he is not ashamed of the Gospell of CHRIST. For it was a shame to him, partly, because the very substance of the Gospell was then persecution; and partly, because he was plaine in speech; hee came not with excellency of words, or mans wisedome; and therefore you may obserue what adoe he had to defend himselfe in his

Epistles to the Corinthians, a wise people, who partly hated, and partly despised his manner of deliuery: but, saith hee, I am not ashamed of it, for it is the power of God to saluation: it is that which, being receiued, will bring men to heauen; being rejected, will shut men vp in Hell; and therefore it is of no small moment. He giues a reason in these words, why it is the power of GOD to saluation: For, saith he, by it the righteousnesse of God is reuealed. That is, the righteousnesse which is of GOD, which on∣ly GOD accepts, and by which alone men can be saued, is reuealed by the Gospell, and no other way.

But to what purpose is this reuealed, if I know not how to come by it? Many things are reuealed, but how shall I know that they are mine? Therefore he addes, it is the power of God to saluation, to euery one that beleeues. As it is reuealed by the Gospell, so something is to be done on our part; as GOD manifests it, exposes it, and layes it open, so you must re∣ceiue it by faith.

I, but I haue not so strong a faith, I cannot beleeue as I would, and as I should. Sayes he, Faith hath degrees, it is reuealed from faith to faith. That is, one receiues it in one degree, and the same afterward receiues it in a greater degree, and so forward. All are alike iustifi∣ed, but there is difference in Faith, some is stronger, some is weaker, which I will after∣ward shew at large.

The point to be gathered out of these words is this:

That Righteousnesse by which alone we can be saued now in the time of the Gospell,* 1.1 is reuealed and offered to all that will take it.

When you heare this, it may be, at the ve∣ry reading, you may not haue such a conceit of the thi••g as you should haue: but it is not a matter of light moment, but an exceeding great thing to see the righteousnesse of GOD reuealed. It is the great, glorious mysterie of the Gospell, which the Angels desire to pry into, which made Paul in his Ministery so glo∣rious, which swallowed vp his thoughts, that he could not tell how to expresse it: that now in this last Age, Christ hath reuealed through vs the vnsearchable Riches of his Grace, that is, Riches which I know not how to expresse. Therefore hee prayes that God would open their eyes, that they might comprehend with all the Saints, the height, and length, and breadth of that Redemption, which Christ hath wrought for them. It is past a full com∣prehension, yet he prayes that they may com∣prehend it in such a measure as is possible, though there is a height, and breadth, and depth therein, which could not be measured. And this is it that is reuealed to the soules of men, the scaping of Hell and death, this free accesse to the Throne of Grace, which none

before had; this liberty to be made sonnes of GOD, an heyres of heauen, yea, Kings and Priests to GOD, and making good of all pro∣mises, and the entayling of them to our poste∣rity, and making them Yea and Amen. All this, I say, is now reuealed, which before was not.

2. It is said to bee reuealed, (marke that) partly, because this of all other things was ne∣uer written in the hearts of men. The Morall Law was written therein, but they had not the least inckling, the least creuice of light to see this; partly, because it is now opened in a larger measure then it was heretofore, in the times of the Prophets: the doore was a little open before, but now it is wide open, and no∣thing is hid from the soules of men, that is ne∣cessary for them to know.

Againe, it is reuealed not onely in regard of the Preachers that make it knowne, but likewise in regard of them that heare it: for there is a greater measure of the Spirit of Re∣uelation dispensed vnder the Gospell. There∣fore, Eph. 1.18.* 1.2 the Apostle prayes that the eyes of their vnderstanding might be opened, that they might know what is the hope of their Calling, and the riches of his glorious inheritance in the Saints. For what is it to haue a light shining, if their eyes be shut to whom it shines? So the thing reuealed is the Righteousnesse of God. And lastly, it is that Righteousnesse, by which alone men can be saued.

This is the maine point, which that you may vnderstand,* 1.3 I will open, by answering these 6. Questions.

• 1. How this righteousnesse of GOD, or, which is accepted of GOD, saues.
• 2. How it is offered to vs.
• 3. To whom it is offered.
• 4. Vpon what qualifications.
• 5. How it is made ours.
• And lastly, What is required of vs, when we haue it. These hang one on another, but for memory sake I haue thus distinguished them.

First: How doth it saue?* 1.4 I answer: 1. This righteousnes saues after the same manner that the vnrighteousnesse of Adam did condemne: let vs set these two together, and the thing will be plaine.

First,* 1.5 as Adam was one man, yet the com∣mon roote of all mankinde, of whom all that are guilty of death, and shall be damned, must be borne: so CHRIST, the second Adam, stands as a publike person, and the Root of all that shall be ingrafted into, and borne of him.

Secondly, as Adams first vnrighteousnes, the first sinne he committed, is communica∣ted to men, and made theirs by imputation; and not so onely, but by inherencie also; (for it hath bred in them originall sinne:) After the same manner, and by the same equity, the righteousnesse that Christ wrought, is made ours by imputation, and this imputatiue righ∣teousnesse of Christ worketh a righteousnesse

which qualifies the person, and is inherent in vs. Lastly, as after this vnrighteousnes comes death, which rules and raignes in vs, bringing euery thing into subjection, so that all the comforts men possesse are ouercome in some degree, while we liue here; (all sicknesses, and troubles, and crosses, being as so many skir∣mishes which Death hath with vs, before the maine Battell comes:) So in CHRIST life raignes ouer all, and brings all into subjection to him: that is, it brings all the troubles man sustaineth, all the enemies he hath, yea death and sinne into subjection, by degrees in this life, and after death perfectly. There is a com∣parison made in Rom. 5.14.* 1.6 which you shall finde more fully to expresse, and more largely to set this out then I haue done. The first A∣dam was a figure of him that was to come, and 1 Cor. 15.45.* 1.7 CHRIST is called the second Adam; now you doe see the miserable fruit of Adams fall, you see by lamentable expe∣rience, what originall sinne is, and how much it hath corrupted vs; why then should you thinke it a strange thing, that the righteous∣nesse of CHRIST should be imputed? A∣gaine, Death, you see, raignes ouer all by one, Why then will not you beleeue that life shall reigne ouer all men, that is, bring e∣uery enemy of ours into subjection by the o∣ther? For the righteousnesse of one saues, as the vnrighteousnesse of the other condemnes.

* 1.8Another expression I finde in 2 Cor. 5.21.* 1.9

As CHRIST was made sinne for vs, who knew no sinne, so are we made the righteousnesse of God in him. That is, though CHRIST was a man without sinne in himselfe, yet our sinne was imputed to him, and hee was by GOD recko∣ned as a sinner; and then he kils him, put∣ting our curse vpon him: so to vs that are free from righteousnesse, CHRIST is made righ∣teousnesse, so that GOD lookes on vs as if wee had performed perfect righteousnesse, and when that is done, he saues vs. And so much for the first Question.

But now when we heare that this righteous∣nesse saues,* 1.10 the Question is, How shall wee come by it? In that it saues, it is good and comfortable, but it may saue some men, and yet I haue no share nor part in saluation?

I answer,* 1.11 It is freely giuen to vs, euen as Fathers giue Lands and Inheritances to their children, and as Kings giue Pardons and Ti∣tles, and Honours, and Riches, out of their clemencie, because they will, to shew their magnificence, and goodnesse to their Sub∣jects; So doth GOD giue this righteousnesse. As you shall finde it expressed,* 1.12 Esay 9.6. To vs a Childe is borne, to vs a Sonne is giuen: a place worth your marking and obseruation. And Iohn 3.16.* 1.13 GOD so loued the World, that he gaue his onely begotten Sonne,* 1.14 &c. And Rom. 5.17. it is called the Gift of Righteousnesse. That is, a thing which GOD freely, simply, voluntarily, and onely because hee will,

bestowes on men, not looking on any worthi∣nesse in them of the same: (as we say, nothing is so free as gift.) The passage is this: For, if through the offence of one, Death raigned in all, much more they which receiue abundance of grace, and the gift of righteousnes, shal raign in life by one Iesus Christ. So that GOD giues it freely out of his meere loue, without any other motiue or end, but to shew his magnificence, and to make manifest in the Ages to come, the vn∣searchable riches of CHRIST, the great and exceeding glorious riches that he hath proui∣ded for them that loue him.

* 1.15But what is the reason that God will haue it communicated to the sonnes of men no other way but by gift?* 1.16 You shall see it, Rom. 4.5. that it is for these causes:

[unspec 1] First, That no man might boast in himselfe, but that he that reioyceth may reioyce in the Lord. If any other bargaine or manner of conuey∣ance had beene made, wee should haue had something to boast of, but comming meerely from God as a gift, we haue cause to glory in [unspec 2] God, and nothing else. Againe, it is a gift, that men may learne to depend vpon GOD for it: GOD will haue no man challenge it as due; for [unspec 3] it is a meere Grace. Lastly, it is a gift, that it may be sure to all the seede. If there had been any thing required at our hands, This doe, ful∣fill this Law, and you shall haue this righte∣ousnesse, it had not beene sure, nay none had beene saued: for by the Law is transgression

and wrath, but being by gift, it is firme and sure to all the seed: for when a thing is freely giuen, and nothing expected, but taking it, and thanksgiuing for it, what is more sure?

But,* 1.17 when you heare this righteousnesse is giuen, the next Question will be, To whom is it giuen? If it be onely giuen to some, what comfort is this to me?

But (which is the ground of all comfort) it is giuen to euery man,* 1.18 there is not a man ex∣cepted; for which we haue the sure Word of GOD, which will not faile. When you haue the Charter of a King well confirmed, you rec∣kon it of great moment. What is it then, when you haue the Charter of GOD himselfe? which you shall euidently see in these two places, Mark.* 1.19 vlt. 15. Goe and preach the Gospell to euery creature vnder Heauen: What is that? Go and tell euery man without exception, that there is good newes for him, Christ is dead for him, and if he will take him, and accept of his righ∣teousnesse, he shall haue it; restraine it not, but go and tel euery man vnder haeuen. The other Text is Reu. vlt. Whosoeuer will,* 1.20 let him come, and take of the waters of life freely. There is a gui∣cunque vult, whosoeuer will come, (none ex∣cepted) may haue life, and it shall cost him no∣thing. Many other places of Scripture there be, to proue the generality of the offer: and hauing a sure Word for it, consider it.

But if it be objected,* 1.21 It is giuen only to the Elect, and therefore not to euery man.

* 1.22I answer, when we haue a sure word that it is giuen to euery man vnder Heauen, without any restraint at all, why should any except himselfe? Indeed when Christ was offered, freely to euery man, and one receiued him, another reiected him, then the Mystery of E∣lection and reprobation was reuealed; the rea∣son why some receiued him being, because GOD gaue them a heart, which to the rest hee gaue not; but, in point of offering of Christ, we must be general without hauing respect to Election. For otherwise the Elect of CHRIST should haue no ground for their faith, none knowing he is elected vntill he hath beleeued and repented.

But Christs righteousnesse being offered to men in state of vnregeneration, How shall I know it belongs to me? There is no other ground but this Syllogisme. This righteousnes belongs to euery man that beleeues: but I be∣leeue, therefore it belongs to me. Therefore, though it be applyed onely to the beleeuers, yet it must be offered to euery man.

* 1.23 Againe, we are bound to beleeue that the thing is true, before we can beleeue our share in it; we doe not therefore make it true be∣cause we beleeue; but our beleeuing presup∣poseth the object of our Faith, which is this, that CHRIST is giuen: now the very beleeuing doth not cause Christ to be giuen; but he is gi∣uen, and therefore we beleeue. In all actions the object is in order of nature before the

action it selfe; my beliefe makes not a thing true, but it is true in it selfe, and therefore I beleeue it. It being true that CHRIST is of∣fered to all men, therefore I beleeue that I am reconciled and adopted, and that my sinnes are forgiuen.

Againe,* 1.24 if he should not be offered to eue∣ry man, we could not say to euery man, if thou dost beleeue thou shalt be saued; but this we may say to all, euen to Iudas, if thou beleeuest, Iudas, thou shalt be saued.

Againe,* 1.25 if it were not offered to all, then wicked men should bee excluded as much as the Deuils; but Christ tooke their nature on him, therfore it is possible for them, if they beleeue, to be saued.

But how differs this from the doctrine of the Aduersaries;* 1.26 for they also say that Christ is offered equally to all:

I answer,* 1.27 In 2 respects: (not to run through all) The first is this, We say, Though CHRIST be offered, and freely giuen to all, yet GOD in∣tends him onely to the Elect. They say, His intention is the same to all, to Iudas as to Peter. The other is, They affirme, that as CHRIST is offered to all men, so all men haue sufficient grace to receiue him, there is an ability by that aswell as a freedom, and vniuersality in the offer. This we altogether deny. Though Christ be giuen to all, yet the gift of faith is a fruit of Election. God giues faith and repentance, and ability to receiue him, where hee pleaseth.

The gate is open to all, we shut out none; but none will come in, but those whom GOD ina∣bles. A Pardon may be offered to all, and yet none accept it, but those whose mindes GOD hath inclined. Therefore that he is offered to all it is without question. They that question it, doe it because they doe not vnderstand the Doctrine of our Diuines; for we propound it no otherwise in substance then they doe, only we differ in the method: but it will be your wisdome to looke to that which will be of vse, and yeeld comfort when you come to dye. As this you may build on, The Gospel is prea∣ched to euery creature vnder heauen, & there∣fore I haue my share in it. If a Pardon be of∣fered to some, whose names alone are inserted therein, you cannot say on any good ground, I I am pardoned: but when the Pardon is gene∣rall, and offered to all, then I can beleeue the Pardon belongs to me. Were it onely to the Elect, whose names are written in the pardon, we should first enquire whether we be elect or no, but that's not the method. Build you on the sure promise, they that are pardoned, shall take hold of it, they that take not hold of it, shall be excluded.

* 1.28The next thing a man will desire to know, is this.* 1.29 What qualifications are expected? Doth not GOD require to finde something in vs, if he giue it vs?

* 1.30I answer, that it is offered to all, and no qualification at all is required as praeexistent

to be found in vs, but any may come and take it. GOD requires no qualification as concer∣ning our sinnes; he saith not, you shall be par∣doned, so your sinnes be of such a number, or of such a nature, but though they be neuer so many, though of neuer so extraordinary a na∣ture, though they may be aggrauated with all the circumstances that can be, yet there is no exception at all of you, the pardon runnes in generall termes, This is the Lambe of God that taketh away the sinnes of the world. And seeing it is in generall termes, why will you inter∣line and restraine it? You see it runnes in ge∣nerall, and so you may take it.

And as it is propounded generally, so is it generally executed: 1 Cor. 6.9.* 1.31 you shall finde, the greatest sinnes that can bee named are there pardoned: Be not deceiued, you know how no fornicator, nor adulterer, nor vncleane person, &c. shall enter into the Kingdome of God, and such were some of you: but now you are iusti∣fied, now you are sanctified, now you are washed. Though they had committed the greatest sinnes, you see, it is generally executed, with∣out exception.

But there is another sort of qualification. Is there not something first to bee done? I know, that though I haue committed all the sinnes of the world, yet they shall not preju∣dice my pardon; but I must doe something to qualifie mee for it. No, not any thing as antecedareous and precedent to the pardon;

it is onely required of thee to come with the hand of faith, and receiue it in the middest of all thy vnworthinesse, whatsoeuer it be, lay hold on the pardon, and embrace it, and it shall be thine.

* 1.32But you will object, then to what end is the Doctrine of humiliation? to what end is the Law preached to be a Schoolmaster, if no qualification be required?

* 1.33I answer, humiliation is not required as a qualification; for no teares of ours can giue satisfaction. And againe, it hath beene found in a Reprobate; For Iudas had it. Neither is it any part of sanctification.

But how is it required then?

* 1.34As that without which we will not come to CHRIST. As for example, If wee say to a man, The Physician is ready to heale you; before you will be healed, you must haue a sense of your your sicknesse: this sence is not required by the Physician: (for the Physician is ready to heale him) but if hee be not sicke, and haue a sence of it, he will not come to the Physician. If at a generall Dole it be proclai∣med, let all come hither that be hungry,* 1.35 a man is not excluded if hee be not hungry, but else he will not come: therefore we preach, that none receiue the Gospell but the poore, those that be humble, and touched with sence of sin and wrath; and we preach so, because indeed no man will come without it.

* 1.36In the next place, the Question will bee,

How this righteousnesse of CHRIST is made ours; or, What is to be done of him to whom it belongs.

To this I answer;* 1.37 though no precedent qua∣lification be required, yet this must be taken, a man must not reflect on himselfe, and con∣sider, Am I worthy of it? but he must take it as a Plaster, which if it be not applyed, will not heale;* 1.38 or as meate, which if it be not ea∣ten, doth not nourish. As the Husband wooes his Spouse, and sayes thus, I require nothing at thy hands, no condition at all, I doe not ex∣amine whether thou art wealthy, or no; whe∣ther thou be faire, or no; whether thou bee out of debt, or well conditioned, it is no mat∣ter what thou art, I require thee simply to take me for thy Husband. After this manner comes Christ to vs; we must not say, Am I worthy to make a Spouse for Christ? Am I fit to receiue so great mercies? Thou art only to take him. When we exclude all conditi∣ons, wee exclude such a frame and habit of minde, which we thinke is necessarily requi∣red to make vs worthy to take him.* 1.39 As if a Physician come and offer thee a Medicine, by which thou maist be heal'd, and say, I require nothing at your hands, onely to drinke it, for else it will doe you no good: So GOD offers the righteousnesse of Christ, which is that that heales the soules of men; GOD lookes for nothing at your hands, it matters not what your person is, onely you must take it. So you

shall finde himselfe expressing it, Esay 55.1.* 1.40 where he compares this to the offer of Wine and Milke: Come buy Wine and Milke without money. Let him that is athirst come, and hee that hath no money. As if he had said, it is freely offered, you are onely to take it.

* 1.41But, when you heare you must take it, the Question will be, What this taking is.

* 1.42I answer, This taking is nothing else but that which we call Faith: and therefore that we may not erre in the maine, I will declare what Faith is.* 1.43 And it is nothing else but this, when these two things concurre, that God the Father will giue his Sonne, and freely offers righteousnesse, and we receiue this rghteous∣nesse, taking Christ for our Husband, our King and Lord.* 1.44

But, you will say, Faith is more: for Fides est actus intellectus, It is an act of the vnder∣standing, assenting to Truths for the Autho∣rity of the Speaker; therefore the mind and will must concurre to make vp this Faith.* 1.45

For the better vnderstanding of it, marke this word, the righteousnesse of God is reuealed; wherein is likewise implyed, (though it bee not expressed) that it is offered: for to what purpose, or what comfort is it to see that there is such a righteousnesse, if it be nothing to vs? but it is so reuealed, that it is also offered. Now being both reuealed, and offered, you must finde something in men answerable to both these: to the reuelation of it the vnder∣standing

assenting to it as a Truth, that CHRIST is come in the flesh, and offered to all men.

Againe, to answer to the matter of the of∣fer, there is also an act of the will, whereby it comes in, and takes or embraceth this righte∣ousnesse. Both these, 1 Tim. 1.15.* 1.46 are put together, This is a faithfull saying, and worthy to be receiued, that Iesus Christ came into the world to saue sinners. It is true, saith the vnderstan∣ding, and therefore that beleeues it; but it is worthy to be receiued, saith the will, therfore that comes in,* 1.47 takes and accepts it. As in mat∣ter of marriage, If one come and tell a Wo∣man, there is such a man in the world that is willing to bestow himselfe on you, if you will take him, and accept him for your husband: Now (marke what it is that makes vp the marriage on her part:) first she must beleeue that there is such a man, and that that man is willing to haue her, that this message is true, that it is brought from the man himselfe, and that it is nothing else but a true declaration of the mans minde. This is an act of her minde or vnderstanding: But will you take him, and accept of him for your Husband? now comes the will, and the concurrence of these two makes vp the match. So wee come and tell you, There is such a one, the Messiah, that is willing to bestow himselfe on you; If you be∣leeue that we deliuer the message from Christ, and doe consequently embrace and take him, now are you iustified, this is the very transla∣tion

of you from death to life, at this very in∣stant you are deliuered from Satan, possessed of a Kingdome, and saluation is come to your house.

Now because this taking of CHRIST is the maine point which makes CHRIST ours, and the want whereof is the cause that euery man is condemned,* 1.48 (it comming neerest to life and death) that you may know what it is, we must tell you that this is required therein:

• First, there must not be Error personae, errour of the person.
• Secondly, you must vnderstand aright what this taking is.
• Thirdly, there must be a compleat delibe∣rate will, which must concurre to this action of taking.

These three being declared, we shall not easily be deceiued in it.

[unspec 1] First, when you heare of this righteousnes of CHRIST, and of its being made ours, you you must know, that first CHRIST himselfe is made ours, and then his righteousnesse, as first you must haue the Husband, and then the be∣nefits that come by him. I say, take heede that there be not an errour of the person, that you mistake him not. And this excludes all ignorant men, that take not Christ indeed, but onely in their owne fancie. Therefore when you come to make this marriage, you must know that CHRIST is most holy, that he is also such a one as will bring persecution with

him, as sayes of himselfe, that he knowes not where to lay his head, such a one as for whose sake you must part with euery thing; such a one as is hated in the World, and for whose sake you must be hated: some would haue the man, but they know not the man, and so many thousands are deceiued, that are wil∣ling to take CHRIST, but they know not what they take, they vnderstand not Christ aright, there is an errour of the person, and so a misse of the match, and consequently of Justification: for, so as to make him their Lord, so as to be subiect to him, they take him not, they do not consider that he requires such and such things at their hands.

Secondly, If there be no mistake of the per∣son, [unspec] yet what is this taking? In marriage, there is a certaine forme to be obserued, and if that forme be mist of, there is a misse of the match. This taking therefore is nothing but this, So to take him, as to be diuorced from all other Louers; so to serue him, as you serue no other Master; so to bee subject to him, that you be subject to nothing in the World besides. This is properly to take CHRIST; and this excludes the greatest part of men, they being ready to take Christ, but then they will loue the World too: but GOD tels them, that if they loue the World, the loue of the Father nor the Sonne is not in them. You must haue your affections wea∣ned from euery kinde of vanity. Goe thorow

the whole Vniuerse, looke on all the things that are, Riches, and Pleasures, and Ho∣nours, Wife, and Children, if your heart be not weaned from euery of them, you take him not as a Husband.

Againe, others will serue CHRIST and their riches too, their credit too, their owne praise with men too; but CHRIST tels them no man can serue both; you must serue him alone, and be obedient to none but him: if you doe so, you take him for your Lord in∣deede. So many will be subject to him as a King, but they will bee subject to their lusts too; if their lusts command them, they can∣not deny them, some they will reserue; and, you know, how many this excludes. There∣fore you shall find that no man can take Christ and his wealth: you know, the young man was shut out, because he would not let goe his possessions, which he must part with, or else haue none of him. So, Ioh. 5.44.* 1.49 If you receiue the praise of men, how can you beleeue? That is, if you be not weaned and diuorced from all, you cannot beleeue. Though you be the off-scowring of men, though you bee mocked and scorned, it matters not; but if you seeke the praise of men, you cannot be∣leeue.

Where, by the way, you may marke some∣thing, and adde it to that I said before. What is the reason that the seeking praise of men should hinder from beleeuing? Certainely,

if Faith were onely an Act of the vnderstan∣ding, assenting to the truth for the Authori∣ty of its Speaker, it would bee no hindrance or impediment to the act of the mind, in be∣leeuing that such a thing is true; so that it must needs haue reference to the will. There∣fore, saith CHRIST, While you seeke the praise of men, how can you beleeue? That is, take me for your GOD and LORD whom you will serue altogether? So that to take CHRIST with a iustifying faith, is nothing else but to receiue him, as it is expressed in many other places of Scripture: Ioh. 1.11.* 1.50 Hee came vnto his owne, and his owne receiued him not; but to as many as receiued him, he gaue power to become the sonnes of God, euen to them that beleeue on his Name. And so it is not (as the Papists say) a meere act of the vnderstanding, but a taking of him for your GOD, your Sauiour, to whom alone you will bee subject, and giue your selfe.

Last of all; When these two are done and [unspec 3] effected, so that there is no errour either in the person or in the forme, there is yet one thing more remaines behinde, and that is, to take and accept him with a compleate, a deliberate, and true will. For, euen as in other matches, put the case the person bee knowne, and the forme duely obserued, yet if there does not concurre a compleat will, it is not properly a match: and therefore those matches are vnlawfull, which are made be∣fore

yeeres of discretion, when a man hath not the vse of his will, or when a man is in a phren∣zie, because there is then no compleat or deli∣berate will;* 1.51 so in this spirituall Match, you shall see how many the want of such a will ex∣cludes.

[unspec 1] First, I say it must be compleat, which ex∣cludes all wishers and woulders, that prize CHRIST a little, that could bee content to haue CHRIST, but it is rather an inclinati∣on then a compleat will, that are in an Aequili∣brio, that would haue CHRIST, but not yet; that would liue a little longer at ease, and haue a little more wealth, but are not come to a re∣solute peremptory will, that haue onely a weake inclination, which is not enough: for in a match, the will must be compleate, and it's needfull it should be so, it being a thing that must continue all a mans life.

[unspec 2] Againe, it must be a deliberate will; and this excludes all those that will take CHRIST in a good moode, on some sudden flash, when they are affected at a good Sermon, and haue some good motions cast into their mindes, that will (at such a time) be content to take CHRIST, to serue him and obey him, to for∣sake their sinnes, and giue ouer their former lusts, but the will is not deliberate.

[unspec 3] Last of all, as it must be compleat and de∣liberate, so it must be a true will; that is, it must be free; and that excludes all them that meerely for seruile feare, at time of death, in

the day of sicknesse and trouble, when Hell and Heauen are presented to them, will take CHRIST: Indeede you can scarce come to any, but, in such a case, hee will professe that he is now content to take CHRIST for his Lord and Sauionr; but this is done by con∣straint, and so the will is not free. So I say, when all these concurre, the match is now made, and you are iustified.

But after the match is made,* 1.52 something is required. Therefore there is one Question more: and that is, What is this that is requi∣red after the making of the match?

I answer,* 1.53 It is required that you loue your Husband, Iesus Christ, that you forsake Fa∣ther and Mother, and become one Spirit with him, as you are one flesh with your Wife: for you are now bone of his bone, and flesh of his flesh.

2. Againe, it is now required that you should repent. And that is the meaning of that place,* 1.54 Repent, for the Kingdome of heauen is at hand. I tell you of a Kingdome, and a great Kingdome, but no man can come into that Kingdome, except hee repent: You must walke no longer after the flesh, but after the Spirit: You must haue your flesh crucified, with all the affections and lusts of it.

Thirdly, You must part with euery thing for his sake, whether you haue riches, or ho∣nours, or credit, or whatsoeuer, it is no mat∣ter, you must be ready to let them all goe.

4. Againe, You must be ready to vnder∣goe any thing for his sake: you must haue him for worse as well as for better: you must be content to bee hated of all men for his sake, you must take vp your crosse, and follow him.

5. Againe, You must doe much, aswell as as suffer much for him, he dyed to this end, that he might purchase to him a peculiar people,* 1.55 zealous of good workes: you must respect him as a Wife doth her Husband, not as a seruant doth a hard Master; you must not looke on his Commandements as a hard taske, where∣of you could willingly be excused, but as one that hath his heart inflamed to walke in them, as a louing Wife, that needes not to be bid∣den to doe this or that, but i•• the doing of it may aduantage her Husband, it will be a grea∣ter griefe to her to let them lye vndone, then labour to doe them.

* 1.56But now men say, This is a hard condition, I little thought of it.

* 1.57It is true, the condition is hard, and that is the reason that so few are willing to come in, when they vnderstand these after-clap condi∣tions, that they must part with all, that they must be persecuted, that their wil must be per∣fectly subject to the will of Christ, that they must be holy as he is holy, that the same mind must be in them that is in Christ Iesus that they must be of those peculiar people of GOD. And therefore haue wee told you that none will

come in to take CHRIST for their Husband, till they haue beene bitten with the sense of their sinnes, till they be heauy laden, and haue felt the weight of Satans yoake, till then they will not come vnder the yoake of CHRIST; but those that be humble, that haue their hearts broken, that know what the wrath of GOD is, that haue their consciences awaked to see sinne, will come in, and be glad they haue CHRIST, though on these conditions; but the other will not. If you will haue CHRIST on these condition, you may: But we preach in vaine, all the world refuseth CHRIST, be∣cause they will not leaue their couetousnesse, and idlenesse, and swearing, and their seuerall sports and pleasures, their liuing at liberty, and Company-keeping, they will not doe the things that CHRIST requires at their hands, and all because they are not humbled, they know not what sinnne meanes; whereas, should GOD shew it to them in its right co∣lours, should they be but in Iudas his case, had they tasted of the Terrours of the Almightie, were their consciences enlightned, and did it set them on, they would take him with all their heart.

But an other Objection comes in,* 1.58 I would come in, but how should I doe it, I want power and ability, I cannot mortifie the deedes of the body, could I doe that, I would not stand on the businesse.

* 1.59To this I giue a speedy answer: If thou canst come with this resolution to take him, take no care for doing of it; for as soone as thou art his, he will giue thee another spirit he will enable thee to all things, Ioh. 1.16.* 1.60 To as ma∣ny as receiued him, to them he gaue power to be∣come the sonnes of God: What is that? Is it an empty Title? No, he made them sonnes not borne of the flesh, or of the will of man, but of God. It is true, with thy owne heart thou art not able to doe it; but what if GOD giue thee a new heart and a new spirit? When the match is made, and concluded betweene him and vs, he sends his Spirit into our hearts, and this Spirit giues vs ability, making vs like CHRIST, chan∣ging vs, and causing vs to delight in the duties of new obedience in the inner man. Therfore take not care for ability, onely labour for an honest heart, armed with this resolution; I am resolued to take Christ from henceforth, and you shall finde another Spirit to enable you exceedingly.

And now, that we may not let all this goe without some application, wee will heereof make two Vses.

* 1.61First, this great Vse is to be made of it, To learne hence to see how great the sinne of men is, and how iust is their condemnation for the same, that when this righteousnesse of God is reuealed from heauen by this Gospell, which we now preach, they resist it, casting it at their heeles, not regarding it, but despising

these glad tydings of saluation, which is so glorious a mysterie. This very thing that we preach to you, is it that was so many thou∣sand yeeres agoe fore-told, and as long expe∣cted, being the greatest worke that euer God did. This is it which Paul magnified so much, and stood so amazed at. Therefore, if you re∣ject it, know that your sinne is exceeding great: we that preach the Gospell, are Mes∣sengers sent from the Father, to inuite euery one of you to come to the Marriage of his Sonne: If you will not come, (as some of you are yong, and minde other things; others of you haue gone long in an old tract, and will not turne; some haue married a Wife, others haue other businesse, and therefore you will not come; or if you doe come, it is without your Wedding Garment, you come not with a conjugall affection) I say, if you refuse, the LORD will deale with you, as with them in the Gospell, hee will haue you brought and slaine before his face. And we come not from the Father onely, but we are also sent from the Sonne, hee is a Suitor to you, and hath dispatched vs as Ambassadours to wooe you, and to beseech you to be reconciled; if you will come, he hath made knowne his mind to you, you may haue him; if you will not come, you will make him angry; and you had neede to kisse the Sonne lest he be angry: though hee be so mercifull, as not to quench the smoaking Flax, nor to breake the bruised Reed, yet not∣withstanding,

that Sonne hath feete like bur∣ning brasse, hee hath a two-edged Sword in his hand, and his eyes are like flames of fire: So you shall find him to be, if you refuse him. As he is a corner stone for some to build on, so he is a corner stone to grinde them to powder that refuse him. When the better is the suitor, and is rejected, what wrath, what indignation breedes it among men? And so take all the sinnes you haue committed, there is none like this, none shall be so much laid to your charge at the Day of Iudgement, as your rejecting of the Sonne, and of his righteousnesse reuealed, and freely offered to you. What Christ said,* 1.62 (It shall be easier for Sodome and Gomorrah then for such a City) I may apply to euery one that's come to heare me this time; If you will not giue eare to my inuitation, it shal be easier for Iewes and Turkes, for the Saluages at the East-Indies, then for you. It had beene better for you that Christ had neuer come in the flesh, that his righteousnesse had neuer been offered to you. Therefore is that added, Mar. 16. He that beleeues not, is damned. Of such consequēce is the Gospell. When Moses was on Mount Ebal, he set before them a blessing and a curse, life and death: so doe I now; If you will not accept of CHRIST, you are cursed. There∣fore, when you heare this offer, Let euery man examine himselfe how he stands affected vnto it. For all hearers are diuided into these 2 sorts, some are worthy, and some vnworthy.

As when Christ sent away his Disciples, if a∣ny were worthy, their peace was to rest vpon them, if they were not worthy, they were to shake off the dust of their feete against that Citie. I say, consider if you be worthy of this righteousnesse: for if you finde your hearts to long after it, if you find you prize it much, so that you can reckon all as drosse and dung in comparison of it, and will sell all to buy this Pearle, then are you worthy: But if, when you heare of it, you neglect it, and attend vnto it coldly, you are vnworthy, and against such we are to shake off the dust of our feete: that is, God shall shake you off as dust, when you come for saluation to him at the day of Iudgement.

If in examination you finde your selues vn∣worthy, that this worke hath not bin wrought in you, (wherein it is your best way to deale plainely with your selues) then giue no rest to your selues, but enter into a serious considera∣tion of your sinnes, attend on Gods Ordinan∣ces, make vse of all that hath beene deliuered concerning humiliation, and giue not ouer vn∣till you haue attained this eager desire after Christ. Indeed this is wrought by GOD him∣selfe, but giue not you ouer. This is it S. Iohn cals drawing:* 1.63 none can come to me, except the Fa∣ther draw him: and that is done when GOD giues another will; when, on the propounding of Christ, he giues agninam voluntatem, the na∣ture of a Lambe, changing the heart, and wor∣king such an inclination to Christ, as is in the

Iron to follow the Load-stone, which neuer rests vntill it be attained.* 1.64

Thus it was with the Woman of Canaan, she would haue no denyall; and Cant. 3. with the Spouse, that would not be at quiet vntill she had found her Beloued, seeking him day and night; finding him not within shee en∣quires of the Watchmen, and neuer giues o∣uer till she hath found him whom her soule loued. As GOD puts an instinct in the crea∣ture, such a violent, strong, impetuous disposi∣tion and instigation is in them that shall be sa∣ued, and belong to CHRIST, GOD puts into them such a disposition as was in Sampson, when he was athirst, giue me water or else I dye; so are they athirst after CHRIST, giue me CHRIST or else I dye. And this you must haue; for GOD will put you to it, he will try whether you be worthy commers or no. Com∣monly, at the beginning, he is as a man that is in bed with his children, and loath to rise, but you must knocke and knocke againe; and as it was with the vniust Iudge, importunity must doe it; though your desire be strong, yet, for a time, in his ordinary course, he with∣holds, and turnes a deafe eare, to try if thou hast an eager desire: for if it ceases quickly, he should haue lost his labour in bestowing Christ on thee. But if nothing will make thee giue ouer, if thou wilt beseech him, and giue him no rest, I'le assure thee, GOD cannot deny thee, and the longer he holdeth thee off, the

better answer thou shalt haue at the end. And when thou hast CHRIST, thou hast that that cannot be expressed; for, with him, thou hast all things, When you haue him, you may goe to him for Justification, and say, LORD, giue me remission of sinnes, I haue CHRIST, and thou hast promised that all that are in CHRIST shall haue pardon, that they shall haue thy Spirit, and be made new creatures; now, LORD, fulfill these promises. If say, It is a condition beyond expression, next to that we shall haue in heauen, and farre aboue that which any Prince or Potentate in the World hath, farre beyond that which any man that swims in pleasures, and abundance of wealth hath; which, if it were knowne, would by all the World be sought after. Therefore, when you heare of such a condition offered, take heede of refusing it: for if you doe, your sinne is haynous,* 1.65 and your condemnation will be iust.

The second Vse I will onely name: Con∣sider what it is to refuse, yea what it is to de∣ferre your acceptance of it. GOD may take your deferring for a denyall; you that thinke, Well, I will take it, but not yet, take heede lest you neuer haue such an opportunity a∣gaine. I say, be exhorted, be moued, be be∣sought to take it. This I speake to you, that be humble, to so many among you as haue broken hearts; others may take him if they will; but they will not, they mind not this

Doctrine, they regard not things of this na∣ture, they will when they lye a dying, but now they haue something else to doe. But you that mourne in Sion, you that haue broken hearts, that know the bitternesse of sinne, to such as you is this Word of Saluation sent: The others haue nothing to doe with it; and let them not thinke much to be excluded; for CHRIST excludes them:* 1.66 Come to me all ye that are heauy laden, and ye shall finde rest: Not but the others shall haue him, if they will come, but they will not take him on the pre∣cedent conditions, named before. It may be, they would haue redemption, and freedome, and saluation by him, but they will not take him for their King. They that bee humble, that haue their hearts wounded with the sense of sinne, are willing to take him on his owne termes, to keepe his Commandements, and not thinke them grieuous; to beare his bur∣den, and thinke it light; to take his yoke, and count it easie; to giue all they haue for him, and to thinke all too little; to suffer persecu∣tion for his sake, and to reioyce in it; to bee content to be scoffed at, and hated of men; to doe, to suffer any thing for his sake; and when all this is done, to regard it as nothing, to rec∣kon themselues vnprofitable seruants, to ac∣count of all as not worthy of him. Therefore be not thou shye in taking of him: for you haue free liberty.

But, before I dismisse you, let me speake a

word to you that be not yet humble,* 1.67 let mee beseech you to consider 3. things to mooue you. First, the great danger that is in not ta∣king of him. If you could be well without [unspec 1] him, you might sit still as you are; but you shall dye for want of him. If a Wife can liue without a Husband, she may stay vnmarried: But when a mans case is this, I see without CHRIST I must perish, I must lose my life, that is the penalty, such is the danger if I re∣fuse him, me thinkes this should moue him. [unspec 2]

Secondly, as the danger of refusing him, so consider the benefit of taking him: if you will haue him, you shall with him haue a King∣dome, you shall change for the better; for whatsoeuer you part withall, you shall haue an hundred fold in this life: if you forgoe any pleasure or lust, you shall haue for it the ioy of the Holy Ghost, farre exceeding them: If you part with riches, you shall be truely rich in an∣other world; yea, you shall there haue a Trea∣sure: If you lose friends, you shall haue GOD for your friend, and shall be a Fauourite in the Court of Heauen. In a word, you shall haue an hundred fold.

3. You shall bee sure to haue it, you shall [unspec 3] not be deceiued: for God hath put out his word, he hath declared that to be his will, and it stands now with his Iustice as well as with his mercie, to giue Christ: his Word is a corner stone, and you may build on it: Nay by 2. im∣mutable things he hath confirm'd it, his Word

and his Oath, and Heauen and Earth may passe, but they shall not passe, you may build on them, to haue Christ and saluation by him. When Paul had deliuered Gods minde, if an Angell from Heauen should tell them the foundation is sandy, nay if he himselfe should preach another doctrine, they were not to be∣leeue him. Therefore if you will take him and haue him, trust perfectly in the grace that is reuealed by Iesus Christ, doe it not by halues; It may be I shall be saued, it may be not, thou maist build on it, thou maist venture thy life on it. All these things considered, the great∣nesse of the danger in refusing, of the benefit in accepting; and if it be thus sure if wee will take him, then put it to venture, why doe you stand off? What can wee say more to per∣swade you? If you will take him, and this righteousnesse, you may haue it. GOD hath committed this to vs, what we loose on Earth, shall be loosed in Heauen. He hath giuen vs the Keyes of Heauen and Hell, and if we open the Gates of Heauen to any, they shall stand o∣pen, but now in the preaching of the Word, the Gates of Heauen stand open to euery one of you. Therefore come in while it is called to day, before the Sunne set on you, as you know not how soone it may. Indeed, if wee had not made the offer, the danger had beene ours, and wee should haue perished for your sakes: but seeing we haue made manifest the whole Councell of GOD, wee are now free

from the blood of euery one of you; for wee haue made knowne the will of GOD to the full; you know what is offered to you; and if you take him not, your blood shall be on your owne heads. Therefore consider whether you will take him or refuse him; that is the questi∣on, Will you take him, or not take him? You that now refuse and slight this offer, the day may come, when you would be glad to haue it. You that are now in the height and flower of your youth, and you that are more ancient, liuing in health and wealth, and hauing your fill of pleasures, it may be, for the present, you haue other things to take vp your mindes, but the time will come when the Bridegroome shall enter in, and the doores shall bee shut, when your Houre-glasse shall be out, and your time spent, and then this relation of righ∣teousnesse, and remission of sinnes, now offe∣red, would be reckoned glad tydings: but take heede that it be not too late, beware lest you cry, and GOD refuses to heare: Not but that GOD will heare euery man, if his cry comes from vnfeigned faith and loue; but, it may be, GOD will not giue thee that vnfeigned faith and loue when you be come to that ex∣tremity; seeing you would not come when he called, it may be he will not come when you call; it may be, he will not breathe the breath of life, nor giue such a spirit and disposition as he will accept of. Christ dyed to purchase to himselfe a peculiar people, zealous of good

workes, and not onely to saue men. He dyed for this end, that men might doe him seruice; and if you will not come in now in time of strength and youth, when you are able to doe him seruice; I say, in his ordinary course, he will reject you now in your extremity, you may not then expect mercie at his hands. Therefore doe not say, I will follow my coue∣tousnesse and idlenesse, my pleasures and bu∣sinesse, my lusts and humours, and heere∣after come in; for you are not to chuse your own time. If he call you, and you refuse to come, take heed lest in his wrath he sweare that you shall not en∣ter into his rest.

FINIS.

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.* 1.68

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,* 1.69 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.

* 1.70Absolute, and peculiar onely to the Elect; so it is expressed, Ier. 31.* 1.71 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.* 1.72 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.

* 1.73But 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,* 1.74 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.* 1.75 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,* 1.76 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?

* 1.77I answer, it is true indeede, we must lead a holy life,* 1.78 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,* 1.79 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.* 1.80 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,* 1.81 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.

* 1.82And 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.* 1.83 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,* 1.84 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.

* 1.85Thirdly, 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,* 1.86 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.* 1.87 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.* 1.88 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;* 1.89 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,* 1.90 assenting to some∣thing.

But now this assent is of three sorts.* 1.91

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.

* 1.92But 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.* 1.93

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 1.94 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 1.95 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.* 1.96 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,* 1.97 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,* 1.98 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,* 1.99 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.* 1.100 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.

• * 1.101First, 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 1.102I 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.* 1.103 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.* 1.104 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,* 1.105 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;* 1.106 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,* 1.107 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 1.108 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,* 1.109 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.* 1.110 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.

* 1.111But 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.* 1.112 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.* 1.113 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,* 1.114 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 1.115 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,* 1.116 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.* 1.117 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 1.118Let 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 1.119The 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 1.120The 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,* 1.121 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,* 1.122 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 1.123 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.

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,* 1.124 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,* 1.125 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.

* 1.126But you will aske, What is that that faith doth empty a man of?

Faith emptieth a man of two things:* 1.127

• First,* 1.128 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.* 1.129 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.

* 1.130To 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.

* 1.131Againe, 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.* 1.132 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,* 1.133 and not by workes, that no man should boast of himselfe: 1 Cor. 1.30.* 1.134 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.* 1.135 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.* 1.136 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.* 1.137 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,* 1.138 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.* 1.139 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.

* 1.140There 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,* 1.141 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,* 1.142 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.

* 1.143Againe, 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.

* 1.144We 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.* 1.145 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.* 1.146 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.

* 1.147But 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.

* 1.148To this I answer, If thou bee but willing, Christ desires no more:* 1.149 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,* 1.150 but I haue tryed, and haue not found it so.

I answer,* 1.151 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.* 1.152 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.* 1.153

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,* 1.154 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.

* 1.155I, 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.

OF FAITH. The fourth 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 thing to bee done is this, to draw the will to take the promises; for, though the vnderstanding rightly apprehend all that is deliuered in the Word, yet except the will bee bowed, except we incline, and be willing to embrace these offers, and willingly take Christ vpon these conditions, the thing is not done; for, I say, iustifying faith is as well in the will as in the vnderstanding: for that which I de∣liuer

now, is built vpon that which I deliue∣red before; and I speake chiefly to those that vnderstand the premises, or else you will not fully vnderstand that we are now about.

But seeing that the will hath a part in faith as well as the vnderstanding, the second thing is to draw the will: But how is that done? This is the worke of God, hee onely hath the soueraignety ouer the will and affections of a man, it is the great prerogatiue of GOD, when a businesse is to be done with the will and af∣fections, GOD must perswade it, as in Noah's speech, God perswade Iapheth to dwell in the Tents of Sem: As if he should say, I may per∣swade in vaine, except GOD put to his hand to the worke: So it is the property of the Spi∣rit to conuince; as Ioh. 16.* 1.156 The Spirit shall con∣uince the World of sinne and righteousnesse. That is, he shall shew men their sinnes, and their neede, and withall conuince them, and per∣swade them to take Christs righteousnes. Thus I say, it is GOD that draweth the will, it is he that puts a strong instinct into the heart of man, it is he that must worke on the heart, as in Ioh. 6.44.* 1.157 None can come to me except the Father draw him. How shall that be done? If GOD doth once draw a man, hee will haue no rest till he haue Christ, hee will not bee at quiet till he haue gotten him: compare that place, None come to me except the Father draw him, with that Cant. 2.3.* 1.158 Draw vs, and we will runne after thee, it is not such drawing as when

a man is drawne by force, but it is a drawing which is done by changing the will and affe∣ctions, when GOD alters the bent of the mind, when GOD iustifies a man, hee will affect a mans heart so, that hee shall bee so affected with Christ, as that he shall haue no rest till he haue him; when he doth see his neede of him, he shall not giue ouer, till he be assured that he is reconciled to him: Draw vs, and we will runne after thee: It is such a drawing as is called the teaching of GOD: Ioh. 6.45. Ye shall be taught of God: that is, when GOD comes to teach a thing, he boweth the will and affecti∣ons to doe it. Wee heeretofore exemplified this by the similitude of the Ant, and the Bee, and other creatures, they are said to be taught of GOD, when GOD puts a strong instinct into them to doe such and such a thing, he teacheth them to doe this and this: So GOD teacheth men to come to Christ, that is, he puts a strong inclination into their hearts, and when that is there once, they can haue no rest; as the Iron cannot rest till it come to the Loadstone, and as the stone cannot rest till it come to the cen∣ter, so the heart of man, when GOD draweth it, when hee hath changed the will, then hee findes such a disposition in him as was in the Spouse, Cant. 2. She fought him whom her soule loued, she sought him by night, and by day, she sought him in the street, and among the Watchmen, and neuer rested vntill shee had found him: So when GOD hath drawne

a mans heart, when hee hath inclined a mans will to embrace Christ, hee is neuer satisfied vntill he haue found him.

But, you will say, GOD doth this by meanes, he vseth Arguments to draw the will.

It is true, The Question therefore is, How GOD doth this: we will propound 3. meanes by which GOD doth vsually doe it.

* 1.159First, the will is drawne, by being perswa∣ded what the miserable condition of a man is that is not yet come to CHRIST, that hath not yet taken him, that hath not gotten the pardon and forgiuenesse of his sinnes, that hath not got assurance that Christ hath recei∣ued him to mercy.

The second thing is, the good that he shall get by it.

The third thing is, that he shall not lose his labour if he doe attempt it.

* 1.160The first thing, I say, that drawes vs to CHRIST, is to consider how miserable wee are without him, if men were perswaded of this, they would more seeke him. It is true, if a man could liue alone he would not come to him: take Rebels, & Pyrates, if they were able to maintaine themselues abroad, if they could be as happy in rebellion as in receiuing mercie, they would neuer come in: So it is in this case, If we be brought to this exigent, that we see wee cannot hold out any longer, we are not stronger then he, as the Apostle saith, 1 Cor. 10.* 1.161 Are we stronger then he? when

a man is perswaded of that, when a man seeth this necessity is laid vpon him, or else he pe∣risheth, then he will come in: So take a ser∣uant or a sonne, if he be able to liue from his Father, or Masters house, perhaps he will run at ryot still; but when he seeth he cannot haue so much as huskes, hee can haue nothing to sustaine him, that is it that will bring him home: So take a Wife, a Spouse, if one come to wooe her, if she be able to liue with∣out him, it may be she will refuse him, but if the case be so that she cannot subsist, but the Creditors will come vpon her, she must needs haue a Husband to protect her, to be a barre and a couering vnto her, now she seeth a ne∣cessity of it: Therefore we say the Law driues men vnto CHRIST, and the Law doth it by shewing a man his sinne, and the curse due to it, by shewing a man his vilenesse, and if this will not doe it, then it shewes him the curse; when a man sees the misery that the Law brings vpon him, and pronounceth against him, that he is condemned, that perswades him: Therefore the Law drawes a man, and the sence of his misery, shewing him that hee is out of CHRIST, this drawes him to consi∣der that GOD is his enemy, that all the crea∣tures are his enemies,: for if GOD bee thine enemy, then needes must all the creatures be so, because they turne with him to and fro, as an Armie turnes at the becke of the Generall. Now to haue GOD and the creatures to bee a

mans enemy, to haue euery thing to worke to∣gether for a mans hurt; prosperity slaies him, and aduersity is not a Plaster or Medicine, but a poyson to him, euery thing ioynes for his hurt; the Word, which is the sauour of life to others, is the sauour of death to him; the Sacraments, which are a meanes to conuey grace and assurance to others, it is a meanes to conuey Satan to his heart, it increaseth his condemnation and his iudgement, when the wrath of GOD abides vpon a man; t••at is, it shall be vpon him for eternity hereafter: for he that hath not the Sonne, hath not life, Ioh. 3. vlt. when a man seriously considers all this, when he seeth what case he is in, that he can∣not liue without CHRIST, this will be one thing that boweth and inclineth the will to come in and take CHRIST: but this is not all.

* 1.162But in the second place, a man will know what good he shall haue by such a Husband; and indeed, if this were all, hee could neuer marry out of loue, and if he doe not, it can be no match: Therefore we must finde some good, some excellencie in CHRIST; and this is the second thing that drawes the will, If we take him, we shall haue all his wealth, and all his honour, all the ioy and pleasure he can afford, we shall haue all his wealth; that is, goe to the whole Vniuerse, and see what there is profitable or comfortable to the sons of men, and all that is ours, whether it be Paul, or Apollo, or Cephas, or the world, or life, or

death, or things present, or things to come, all is yours, you are Christs, and Christ is Gods, all this is yours. As for the things of the world, if we take him once, we haue all these: would not a man desire all these, Is not this a strong argument to moue a man to take Christ, that all the Angels in Heauen, all the excellent Ministers on the Earth, (that are next to An∣gels) they are all his seruants; God hath be∣stowed these gifts for his sake, they are set a∣worke for the furthering of his saluation: and the Angels, you know, are ministring Spirits, sent forth for the good of the Elect; for the World, as the Apostle saith, that is, whatso∣euer is in the World, all the good and all the euill in the world, euen that euill doth him seruice, the afflictions, and persecutions, and stormes, driue him to his hauen, aswell as faire gales; euery thing scoures him, doth him some good or other, all in the world is his, both life and death; that is, whatsoeuer belongs to this life or another, all is for his seruice; & not that only, but when death comes, that a man thinks is the greatest enemy; that there is no good in death, yet that doth him good, it heales our sins, it is a meanes of happines; in a word, when the Apostle could say no more, things present, or things to come; for a man should looke to both: as heauen will not content him without the things of this life, so the things of this life will not content him without Heauen; but when there is both, the minde is satisfied.

Now when a man considers what wealth he hath by Christ, and againe, that he shall haue all his honour; now looke what honour Christ hath, the same he hath by matching with him; hauing him wee haue all things: If a man could enter into a serious consideration of this, to thinke that he is a King, that he is an heyre of all things, that all the promises doe belong to him; doe but thinke with your selues, if any of you should be raised from a meane ordinary condition, to bee made an earthly Prince, how would you bee affected with it? would it not put other thoughts in∣to you? Why should you not beleeue spiri∣tuall priuiledges to be as reall? Why should you not reioyce more in them? they are more durable, they are more excellent, they haue all in them the other haue: Indeede they are things that are not seene with the eye, they are spirituall, they are things that are enioyed and reserued for afterward, but yet there is much for the present: Learne to consider this, and it would draw and moue you; but because these things are looked on with a generall eye, as matters of fancy and speculation, they are looked on as things that are rather talked of, we see no such thing, we haue no feeling of them, therefore wee doe not affect them: but we should labour to beleeue this: The Scripture often mentions and repeates this, Yee are a Royall Priesthood, Heyres with CHRIST. Labour to come to this disjuncti∣on,

if these things be not so, why doe you be∣leeue them at all? if they be so, why doe you not reioyce in them, proportionable to these priuiledges? And so for Joy; at his right hand there are Joyes and pleasures for euermore. And as it is so for eternity, so the neerer wee draw to him in this life, the more pleasure we haue; for he is the God of all comfort, the nee∣rer we are to him, the more comfort, all the wayes of wisdome are wayes of pleasure, be∣cause they leade neerer to GOD who is the cause of all comfort, So that is the second thing to consider, the good you shall haue by CHRIST when once you see how miserable you are without him, and that you shall gaine so much by him.

Now in the third place,* 1.163 there is one thing remaining, How shall I haue him? I may at∣tempt it, and goe without him, I may seeke, and be denyed: and therefore, in the third place, you shall be sure to obtaine; that is a great meanes to encourage vs to come vnto him, when you see you shall not faile, there is nothing can hinder on your part, as you haue heard of in the precedent condition; there is required but an earnest hunger and thirst after him, he iustifies the vngodly, and therefore nothing can hinder on your parts: and therefore if any thing hinder it, it must be on GODS part. Now what is there on GODS part that hinders? He hath promised, and bound himselfe, and he will not goe from his

Word, he will not deny himselfe: and there∣fore when there is no hinderance on neither part, then why doe you not beleeue? If you will consider Christ,* 1.164 and see how he describes himselfe in the Word, if you looke vnto all those arguments that are propounded vnto vs therein, to perswade vs, you will make no question, but if you are willing to come, you are sure to receiue him, you shall haue remis∣sion of all your sinnes:1 1.165 If you consider, first those speeches in E••••kiel, I desire not the death of a sinner: and Why will ye dye, O ye house of Israel? such expostulations are very frequent; Oh that my people would returne: and How often would I haue gathered you, as the Henne gather∣eth her Chickens: I say, these are the speeches of GOD, and GOD speakes as he meanes; you shall finde by the manner, and the fashion, and the figure of the speeches, that GOD de∣sires it earnestly: Why will ye dye, O ye house of Israel? by way of interrogations: and, Oh that my people would doe thus and thus: Euen this GOD desires, that a sinner would returne. There is no action that God doth, but he doth it willingly, that he forgiues sinners, that hee receiues those men that will come home vnto him. You see in the Father of the Prodigall, that doth expresse the disposition of GOD, hee runnes to meete his Sonne, hee was the forwarder of the two, hee fals vpon him, and kisseth him, hee could not expresse his ioy for his comming home: such is the dispositi∣on

of GOD: I take no delight, as I ••••ue, saith the LORD, in the death of a sinner: but ra¦ther that he should liue. And therefore when GOD saith it, wee haue a surer Word, you should better thinke of it, vndoubtedly hee will receiue you to mercie.

Againe,2 1.166 consider how Christ did in the daies of his flesh, how he behaued himself then, was he not exceeding gentle to all that came vnto him, exceeding compassionate and pittifull, ready to heale euery one, ready to doe any thing that was requested of him, that he deny∣ed not any that was importunate with him: do you thinke that he hath put off that dispositi∣on; is he not the same still? as it is in the He∣brewes, Is he not a mercifull High Priest still? and that the bowels of compassion in him melt ouer a straying sinner, and is ready to receiue him, his bowels yearne within him, and ther••fore doubt not but the Lord will receiue you.

Againe,3 1.167 of necessity hee must receiue you, or else the blood of CHRIST were in vaine, his Crosse and death were of none effect: What now can make the death of CHRIST to be of none effect, but when it is not regar∣ded, when his blood is trampled vnder feere and despised of men, when it doth no good, when it is not improued for the purpose it was shed for? Doe you thinke that GOD sent his onely Sonne from Heauen, to dye a cursed death, and would hee haue his blood shed in vaine? Now except hee should

receiue poore sinners when they come, the death of CHRIST should be of none effect: And therefore it cannot be but GOD must be ready to receiue them. So that there is no difficulty in him, all the difficulty is in our selues, we are not willing to come.

4 1.168Againe, if we consider what he hath done for others, how many hee hath receiued to mercie, when one sees such Rebels receiued to mercie, and considers with himselfe, and thinkes how he gaue pardon to Manasses of his sinnes, which were crying sinnes, and of an extraordinary nature, sinnes that were of long continuance; he forgaue Mary Magdalens sinnes, he forgaue these greater sinners, and why should he not forgiue me? If one should come to a Physician, of whom he hath heard a great fame, and if he should meet with hun∣dreds by the way of his Patients, and all of them should tell him he hath cured them, and healed them, it would encourage a man to go on with confidence. Or if one should come to a Well of which he hath heard much, and should meete with hundreds of people by the way, and all of them should tell him, we haue beene at the Well, and it hath cured vs, and made vs whole, this would encourage a man to goe with confidence, because of the mul∣titude that haue tryed the experience of it: so we should runne to CHRIST; when so many thousands haue beene forgiuen, why should not these perswade vs that he is ready to for∣giue

vs, as Paul saith, he hath shewed mercy to me, that others might beleeue in GOD, I am an example for them to trust in God: there∣fore when we see he hath forgiuen others so many and so great sins, why should we doubt?

Againe, if CHRIST should not be ready to receiue vs, no flesh should be saued, nor there is no man that would feare him, or heare him; Psal. 130.3. there the same argument is vsed; If thou, Lord, shouldst marke iniquity, who should stand? but there is mercy with thee that thou maist be feared. That is, if GOD should not be pittifull to mankinde, and ready to re∣ceiue them, notwithstanding their manifold failings, and infirmities, and rebellions they are subiect vnto, no flesh should be saued, but all the world should perish.

Againe,5 1.169 not so onely, but GOD himselfe should not be worshipped, men would not re∣gard him; men would not serue him: There∣fore, I say, of necessity GOD must haue mercy vpon men, that they may feare him, and serue him, and that men may be willing to serue.

Take a hard Master, a cruell King, a man that shuts out men, and excludes them that haue no hope, there is none that will serue such a man, there is no man that will come in to him; but there is mercy with the Lord that he may be feared and worshipped, and men may come in and worship him: and therefore doubt not but Christ is willing to receiue you.

If all this will not perswade you, yet in Esay

55. there is one thing more,6 1.170 if it will not en∣ter into your thoughts; If you thinke your condition be such, if you thinke your sinnes so circumstantiated, as I may say, that they are committed in such a manner, that you thinke, though others haue beene forgiuen, yet you cannot, it passeth your thoughts, you know not how to imagine it; yet know, his mercie is aboue all: a man must hold that conclusion still.

And if this alone will not perswade me, yet when all this is put together, when I see the misery of a man without CHRIST, when I see I shall be happy with him, when I see it is of necessity, and if I come I shall certaine∣ly be receiued, he cannot refuse me, all this will helpe to perswade a man; this you should learne to presse vpon your own hearts, wee that are the Ministers of CHRIST are bound to doe it: and therefore he hath sent vs out to compell men to come in, that his House may be full: therefore he commands them to goe vnto the high-way, and vnto the hedges, and compell men to come in. (And what is that?) That is, be so importunate with them, promise them, threaten them, command them in the Name of Christ to con∣sent and come in, GOD would faine haue his House filled, he hath killed his fatlings, hee would not haue his Table ready, and haue no guests; he would haue his House filled, that his Table might not be prepared in vaine▪ and

that it may not be in vaine, we are to inuite you to this marriage, we are to inuite you to these fatlings, to this Wine and Milke; it is a banquet, and a banquet you know what it is; In a banquet there is as much as will cheere the body, a concourse of all pleasant things; Such things are in Christ, there is spirituall comfort, a concourse, a heape of all spirituall ioy and comfort, of all precious things you can finde; and if you will come and taste, you shall haue all his Jewels, all his Graces, to beautifie and to adorne you withall: let this perswade you to come in.

But some may object,* 1.171 If I come in, I must lose my right eye, or my right hand, I must part with my lusts, which are as deare to me as these members.

I will be briefe for t••is point,* 1.172 because I will finish the Text at this time, and will answer it euen as CHRIST doth, Matth. 5. It is true, we must doe so, but then remember we shall haue heauen for our labour: if Heauen be not worthy losing of a right eye, or a right hand, keepe thine eye still, if thou wilt needs keepe it, but thou shalt be sure to goe to hell: There needs no other answer, doe but serious∣ly consider of this; If I will, I may keepe this lust, this fleshly desire, but certainely that will leade me to hell. Let that answer serue for this.

But it may bee further obiected,* 1.173 If I doe thus, I must deny my selfe, and this is

a difficult thing for a man to offer violence to himselfe, to crosse himselfe in all his desires, a man is able to doe much, he may be willing to take great paines, and to suffer much, but to crosse himselfe still of his most inward de∣sires that he hath, those that are most rooted in the soule, that sticke neere and close vnto him, this is difficult.

* 1.174I answer, CHRIST is worthy of all these, thou shalt prouide better for thy selfe by do∣ing this,* 1.175 there is another life in the regene∣rate part, and it perfects that, though you destroy the flesh, and offer violence vnto that, yet there is the inward man that is growing vp daily, though the outward man faile: It is true, violence must be offered to the flesh, you must be content to part with pleasures, and the outward man in that sense must suffer somewhat, but remember what you gaine, there is the inward man that so much the more prouides for it selfe; and if you will not then deny your selfe, you deny not your dis∣ease that will slay you. If a man haue a dis∣ease that cries hard to him to haue such and such things giuen it, it is wisdome for him to deny it, because he nourisheth that that would destroy him: so herein himselfe is his disease, and to giue to that, is his destruction: so that that which you call your selfe is your disease, and when you feed your selfe, you feed your disease: and therfore euery one is to bee ruled by the Physicians aduice, who teacheth to

doe othewise, CHRIST teacheth vs another way, which is for our health and safety: I can∣not stand to presse that.

But I shall endure persecution,* 1.176 and losse of friends; nay, perhaps losse of life.

I,* 1.177 but thou shalt receiue an hundred fold, thou shalt haue no losse by that bargaine, thou shalt finde Christ worth all that thou giuest him. More I should adde, but I come to the last point.

The righteousnesse of CHRIST is reuea∣led from faith to faith.

The first poynt yee haue heard; that,

Righteousnesse is reuealed and offered in the Gospell to as many as will take it.* 1.178 As also,

The second,* 1.179 That it is by faith by which we are made to partake of this righteousnesse, it is reuealed from faith to faith; that is, it is so reuealed as that it is taken by faith.

The third point, that we are now to han∣dle, is this, that,

Faith admits degrees,* 1.180 and wee ought euery Christian to grow from degree to degree.* 1.181

In this proposition faith admits of degrees, and that we ought to grow from one degree to another, I finde two parts:* 1.182

• First, that there are degrees of faith.
• Secondly, that we ought to grow from de∣gree to degree.

For the first, that I may run through them as briefely as I can,* 1.183 There are degrees in faith in these foure respects: as there are

two acts of faith, one whereby we take Christ, and that we call a direct act, by which we tru∣ly lay hold on him, & receiue him as our Lord and Sauiour. The second is that act of faith by which we know we haue receiued him, the reflect act which is assurance, both these re∣ceiue degrees: The first receiues degrees in three respects: the last receiues degrees, I will name but one, and so make vp the fourth.

1 1.184The first act by which we receiue and take Christ the Messias offered vnto vs, it admits this first degree, there is a great degree of per∣swasion that Christ is offered, and that hee is ours, that he is giuen by GOD the Father; and though I find this proposed in the Word, that Christ is giuen to vs, yet there are degrees of the perswasion of the truth of this; and this we need not wonder at; for though it be faith, and though the perswasion be true, and good, and firme, yet notwithstanding it may admit of degrees, else any man might obiect;

* 1.185If a man be fully perswaded, what needes he more? If he be not fully perswaded, it is not faith; if he be fully perswaded, that makes it faith, and how can that admit degrees?

* 1.186I answer, it may, because there are degrees in the very perswasion, though the perswasi∣on be good and true, yet there are degrees in it: As for example, there is such a proposi∣tion of Truth, which I am perswaded to be∣leeue by arguments that ouercome me, I must needes yeeld to it, and yet there are more ar∣guments

and reasons that may bee brought, that may worke a greater perswasion, as wee say, that may be more immediate to perswade vs of that conclusion: as, a man may see a thing by a little glimmering light of a candle, he may see it certainely and firmely, but when there come more Candles or a Torch in, he may see more cleerely, although he saw it cer∣tainely before: So the promises of God, we may behold them, and apply them to our selues to be sure and firme, and yet this may admit more degrees, when there is more light, and more arguments, when the Spirit of A∣doption speakes more cleerely and fully to vs, there may be a greater degree of perswasion: and therefore that objection, that either it is not faith if there be doubting, or if it be firme in a man, he needes no more; I say, it is not so, for faith admits degrees, there is a full perswa∣sion, Col. 2. which intimates there is a lesser faith then that: As, you know, a Ship may be carried with a gentle gale of wind as well as with a stronger gale, though it goe not so fast, but it may be moued, it may be put on with a gentle wind as well as with a strong gale.

So a Tree may be rooted, and rooted strong∣ly and firmely, and yet may be more rooted afterward; The phrase of Scripture carries it so: Oh ye of little faith: there is a little faith, and therefore it implyes there is a strong faith, yet the least is accounted faith. So, Lord, I be∣leeue,

helpe my vnbeliefe: it was vnbeliefe, and yet it was reckoned for beliefe.

So our Sauiour said to Peter, Why doest thou doubt? Certainely Peter beleeued, or else hee could not cast himselfe vhon the wa∣ter; and yet there was doubting indeede mingled with it: And indeede, if faith were not mixt with doubting, who should haue faith? Did not Dauid trust GOD much? and yet his faith was mixed with doubting: saith he, I shall perish one day by the hand of Saul, and yet he had faith: Therefore, I say, there may be faith, though we haue not so full a perswa∣sion.

* 1.187But, you will say, how differs it from o∣pinion?

* 1.188Opinion is an assent to a truth, with a feare lest the contrary may be true:* 1.189 it differs from opinion in the object: the object of opinion is something in its owne nature vncertaine, but Faith pitcheth vpon the Word of GOD, which is in its owne nature infallible, and can∣not deceiue.

Againe, opinion is a matter of speculation and no more: faith is a matter of practice, but that is not all.

Opinion goeth no further, but stayes in a doubt, but faith proceedes to full assurance: And therfore it hath the denomination of full assent. As wee say of a Wall that is a little white, it is white, because it tends to full whitenesse: and as we say water is hot, that

is a little hot; so faith that is but in a little degree, yet it may be true, firme and substan∣tiall.

But what is the least degree of faith, the least assent, the least beliefe of the promi∣ses, without which it cannot bee said to bee faith?

I answer, the least degree of faith is that which brings vs to CHRIST, which makes vs willing to take him. Marke this point, for it will be of much vse to you, when the pro∣mises of GOD are preached to you, and made knowne vnto you, when the arguments that moue you to come to CHRIST are decla∣red and made manifest: Now if a man stands and knowes not whether he were best to take him or no, this is not faith, such a man acteth nothing, hee is such a one as is spoken of in Iam. 1. for that I take to be the meaning of that place; a man that knowes not whether he should come to CHRIST or no, that stands in a doubt, and sometimes hee will goe, and sometimes he will not; hee is off and on, to and fro, such a man hath not faith; such a one CHRIST rejects: but now when there is so much waight as will cast the Bal∣lance the right way, though there be some∣thing left in the other end of the Ballance; that is, though there be some doubting, some feare, yet if I so farre beleeue the promises, and the Word of GOD, as that I am willing to take CHRIST for my Husband, I am wil∣ling

to rest on him, to pitch on him, to be∣stow my selfe vpon him; this is faith, though it come not to the full degree.

As for example, if one be a spokesman for a Suitor, he comes and tels the Spouse to whom he is a Suitor, that such a man is of such pa∣rentage, hath such honour, and such wealth, and is thus qualified; now, if she be but so farre perswaded as that she is willing to take him for her husband, that is enough to bring her to make the match, that perswasion will bring her to doe it; afterward shee may come to know the thing more fully, and to be better perswaded, but that addes to the degrees: So, if there be but so much assent, so much firmenesse of perswasion to bring vs to CHRIST, to make vs willing to come to take him for our Sauiour and for our LORD, that is the least degree of faith, and though there be doubting left, and though there bee some feares, yet, if there be but so much as will produce that, it is faith. Let mee exem∣plifie it in some other thing: Take Hester, when she was to come to the King, she knew not what successe she should haue, shee was fearefull, as we may see by the manner of go∣ing about the businesse, yet, seeing there was so much as drew her to the action, she comes and sayes, If I perish, I perish; as if she had doubted she might haue perished, yet she re∣solued to doe it; this may be said to be an act of faith, that put her on the worke. Take a

Martyr that comes to suffer, hee hath many doubts and feares, and yet if there be but so much perswasion as will produce the act in him, as that hee is moued to doe the thing, hee may properly bee said to doe it out of faith.

And so of all other actions. The three Children, GOD can deliuer vs, if he will, (say they) if hee doe not, wee will not wor∣ship that Image that thou hast set vp. There might be some doubting in them, and yet, because there was so much trust in GOD as to bring them to doe the thing, here was faith enough to make them acceptable in the sight of GOD. So, I say, if there be so much faith as will bring vs to GOD and to CHRIST, that is the least degree, other degrees there are that may be added afterwards, but this is thy comfort, if thou haue but so much as will produce such an effect, thou maist be sure that thou hast faith.

Secondly,2 1.190 Faith admits degrees in regard of the difficulty and hardnesse of the things that are to be beleeued.

As for example, Martha and Mary both beleeued in CHRIST when hee feasted with them, but when Lazarus was dead, and had beene in the graue foure dayes, that put them to a stand: Now if they had beene able to beleeue this, there had beene a greater de∣gree of faith. And that was it that magnified Abrahams faith so, that when there was so

great difficulty that he must goe and offer his sonne, the sonne in whom GOD had pro∣mised that his seede should be blessed, who was called the sonne of the promise: Now here was a great degree of faith, because there was great difficulty.

Moses, we see, when he came to beleeue the promise of God, in Numbers 11.* 1.191 that so many, euen sixe hundred thousand should be fed with flesh, and that they should be so fed a whole moneth together, it set Moses at a stand, he knew not what to say; Not one day, (saith he) not tenne dayes, not twen∣ty dayes, but a whole moneth together, and sixe hundred thousand people! If all the Flockes and Heards should be killed, and all the Fishes in the Sea should be gathered to∣gether, how should this be done? This was a great thing to beleeue: and therefore GOD pittyed Moses, GOD seeth when things are hard to be beleeued, and pitties man; GOD beares with Moses in that case, because the thing was difficult and high; there are some things which are aboue hope, and in such ca∣ses GOD is willing that his people should aske him a signe, he knowes their strength, they had neede of something to confirme them. And therefore in such a case, when GOD comes in such manner, if they aske him a signe, GOD is willing to giue them a signe: Indeede, when men will aske a signe to tempt GOD: an adulterous generation askes a signe;

that is, for tryall or temptation, not for loue of CHRIST, and to be perswaded he is fit for them, but an adulterous generation, they did it not out of loue: but, I say, when ey∣ther the thing is high, or else when the means of perswasion is weake and slender, As, we know, CHRIST said vnto Nathaniel, Doest thou beleeue this? as if he should say, This shewes thy faith is great, that for so small a thing as this thou beleeuest; I said no more but I saw thee vnder the Fig-tree. And this shewed the weaknesse of Thomas his faith, that hee would not beleeue vnlesse hee might put his finger into the print of CHRIST'S wounds, and his hand into his side: so that when a man beleeues by slender meanes, or when he beleeues things of a higher nature, which is more aboue hope, when there is great difficulty, in this sense faith admits de∣grees.

Thirdly,3 1.192 Faith admits degrees in regard of the extent of it, when there is more things reuealed to them; and I take it, this place will carry, that the righteousnesse of GOD is reuealed from faith to faith; that is, the righ∣teousnesse of CHRIST was reuealed in the time of the Law and the Prophets, it was re∣uealed obscurely, and there was a little saith among them to beleeue, it was enough to saue them, but when the time drew neerer, there were greater reuelations, as we know, in the time of the Prophets, their faith was great,

as there were more reuelations, so there was more faith: So, I say, it admits degrees in regard of the extent of reuelation; as the A∣postles, when CHRIST was vpon the earth, they had a degree of faith, but when Christ ascended, then there was more reuelations, then they grew from faith to faith, because they grew from reuelation to reuelation, then the Spirit of God was sent into their hearts to reueale all things, and to leade them into all truth, you know they had abundance of reue∣lations afterwards. So in this regard, in re∣gard of the extent, faith receiues degrees, not because the habit is increased, but because the reuelations and objects are more: And therefore that is the comfort of poore Chri∣stians, those that are yet ignorant, they may haue a true habit, and as true a grace in the heart; and though a man bee more conuer∣sant in Scripture, and knowes more then they, he hath more reuelations, and in that sense, though he haue a greater faith then the other, yet the other hath a like precious faith with him, in regard of that grace.

So, wee see how faith receiues degrees in these three respects.

* 1.193Now, last of all, that faith that giues as∣surance, that pacifieth and comforteth the heart, which is nothing but a reflect act, by which we know and are perswaded that wee haue taken CHRIST, and that our sinnes are forgiuen, this admits of degrees of proofe.

And here, as the euidences of sanctification are more, so is the assurance; as the Apostle saith, the Spirit witnesseth to our spirit; he dis∣couers good things to vs, wee had neede of the light of the Spirit, to iudge aright of the sincerity of the graces that wee haue, we shall goe amisse else, we shall not be able, except wee haue the Spirit to helpe and assist vs, and so wee grow from assurance to assurance.

Now for the second part, that wee must grow in all these.

First, as faith admits of degrees, so we must labour to grow in all these degrees.

First labour to grow to a more full and firme assent, by that meanes we shall draw neerer to CHRIST, and receiue him in a grea∣ter measure: Marke, this very act of taking CHRIST, that immediately iustifies, but it is fed with assurance in the vnderstanding, it is that which doth increase, and strengthen, and supply this action of the will in taking CHRIST. So that, the more strong assent the minde and vnderstanding of a man giues to those truths which concerne iustification, deliuered in the Scripture, the stronger his will is in taking Christ: As in the Act of mar∣riage, a Woman takes such a one to bee her husband, but yet there are degrees in the will, one may take him with greater greedinesse, with a more full perswasion that it is best for her, with more loue, and with more re∣solution: So, the stronger the assent is that we

giue to the promises of GOD, wherein he as∣sures vs of the pardon of our sinnes, wherein CHRIST is offered freely vnto vs, the more we take CHRIST, and so the vnion is grea∣ter betweene vs, wee are linkt and knit toge∣ther, and married, as it were, in a greater degree.

Secondly, in regard of difficulty, which is the second thing wherein faith admits de∣grees, when we beleeue hard things, or easie things propounded with slender arguments. Labour to grow in this: for this is very profi∣table for you; I will giue you but these two instances.

You know what Moses lost, and what A∣braham got; Moses lost Canaan, he lost the honour of carrying in the people, he lost the honour of concluding his worke, when hee had taken so much paines, and all because he did not beleeue when he strooke the Rocke, for want of faith. Abraham now, that belee∣ued things that were of a high, of a difficult nature, you see what hee got by it; for this cause, saith the LORD, I will doe thus and thus, because thou hast not spared thine one∣ly Sonne, which is repeated, Rom. 4. Abra∣ham being strong in faith, gaue glory to GOD. And therefore, you see, Abraham is set a∣boue all men, he is the Father of all the faith∣full, he is the head, the top of those to whom GOD shewed mercie, he shewed mercie to all for Abrahams sake: Abraham, Isaac,

and Iacob; Abraham is first, this did Abra∣ham get for euer, because he beleeued in God in so great a matter; this you shall gaine, if you will beleeue, it will bring a great reward, yea it will not onely bring a reward, such as Abraham had, but it will bring increase of the same faith, God will reueale more to you, and giue you more of his Spirit, as he did to Na∣thaniel: Beleeuest thou? for this saith Christ, thou shalt see greater things then these: If we beleeue in difficult cases, GOD will make vs with facility to beleeue them another time.

Thirdly, for the multitude of reuelations, for the extent of faith, that way we should la∣bour to be filled full of faith, as Barnabas is said to be full of faith; And how is that? By studying the Word much, for therein will GOD reueale this: this is it that Paul magni∣fies so much in 2 Cor. 12. that which he glo∣ried in, he doth not name it in his owne per∣son, but saith, I knew a man in CHRIST had such a reuelation: he glories not in this, that he had wealth, or honour, but in the multi∣tude of reuelations; that of all other might haue exalted Paul, but he was wise, he knew what he did when he was so apt to be exal∣ted, in that it seemes there was some extra∣ordinary excellency in it.

Lastly, labour to get full assurance, the more assurance you haue, the more loue.

Againe, you shall doe the more worke when once we are assured that our labour shall not

be in vaine in the Lord, as 1 Cor. 15. vlt. it will make vs abound in the workes of the Lord.

Againe, it stablisheth a man in well doing, he shall neuer hold out and be constant till he come to haue assurance that he shall not lose his reward. I cannot stand on this point: I will name the Vses, that so I may not leaue the point vnfinished.

* 1.194The first is a Vse of much comfort, if there be such degrees in faith, then let vs not be dis∣couraged, though we come not to the high∣est, if we haue but a little, yet since there are degrees, this is enough to make vs partakers of the righteousnesse of CHRIST, and of sal∣uation. The end of this is to comfort those which are apt to be discouraged. A little grain of true Muske is able to sweeten a great deale; So if faith be true, a little true faith will per∣fume all the heart and soule, it hath influence into euery thing, and it puts a good tincture vpon all that a man doth, though it be but lit∣tle, yet the influence is great, Therfore though thou haue not a great measure of faith, if thou haue a little, comfort thy selfe with that; we know, the best bud drawes sap from the root, as well as the greatest branches, as truely; so they that budde, that are but yet in the begin∣ning of faith, yet they are as truly grafted into CHRIST and receiue life from him, as those that are growne Christians. And therfore be no•• discouraged because thou hast not, as yet, a great measure of Faith, say not, because I am

not as strong as such, therfore I am no body, reason not so, if thou haue but as much as will bring thee within the doore, within the Coue∣nant, within compasse once; it is true, when a man is within the doore, there are greater de∣grees, he may goe farther into the house, or a little way in, but all is one when he is in once: So in faith, a little faith is enough to put a man within the Couenant, to put one within the Gate of Heauen, as it were; indeed when they are in, some goe further, and some goe not so farre: but if thou be in at all, comfort thy selfe with that, and thinke not that euery little in∣firmity shall breake the Couenant when thou art in: No, that which makes a diuorse betwixt GOD and you, will doe it, but euery infirmity doth not that. Take heed therfore of robbing GOD of his glory, and your selues of comfort; you know what a Father he is, he is a tender, and a wife Father: we reckon it wisdome in parents, when they consider the infirmities of their children, GOD is wise, let vs goe to him, a Father will beare with his sonne and receiue him againe and againe, though he haue infir∣mities: So GOD is thy Father, what though he see many failings in thee, what though he see wee haue little grace, or little faith, yet wee are sonnes, GOD will spare vs; and therefore cast not away your hope, but labour to know that though you be but as smoking Flax, yet there is fire there, as well as if it were all on a flame.

Now it is Satans end indeed to discourage, and remember but that, that the thing hee la∣bours, is to perswade you that you haue no faith, and that a little will not serue the turne, and that because thou art not so strong as the strongest Christians, that therefore thou hast a false heart, and art no body at all; his end is to discourage, labour to resist him. And we that are Ministers of CHRIST, wee are in this case to comfort and encourage you, as Paul saith, we were gentle among you, as a Nurse among her children; wee should bee tender ouer you, and comfort and encourage you, wee are not Lords of your faith. And there••ore in Ezekiel 33. it was the fault of the Shepheards, they ruled all the people with rigour, but we are helpers of your ioy; for what haue we to doe, but what our Master hath set vs about to doe? as he did; how did he behaue himselfe? the smoking Flax, hee did not blow it with a tender breath to kindle it more, he dealt not roughly with it: So the Ministers of GOD should labour to build men vp, to draw them on; Indeede sometimes the Minister must be sharpe, to wake men when they sleepe, to discouer hypocrites, and temporizing professors, to teach those to know themselues, that haue a forme of godli∣nesse, without the power thereof, here the Word preached must be a two-edged sword, that must pierce betweene the marrow and the ioynts; here the Word must be as the

Thunder and Lightning, it must haue terrour in it: So Christ comes with his Fanne in his hand, and with his Axe in his hand, he will burne the chaffe with vnquenchable fire, and hew downe the vnfruitfull Trees; but this is to be vnderstood of those that are false-hear∣ted, those that are not sound, that haue Christ offered them, but doe not receiue him. In∣deede, to those our Ministery is sharpe, but for others it is not so: And therefore in Eze∣kiel 34. we are to doe as the Shepheards doe there with their Flocks, some Sheepe are weake, and are not able to goe the pace of the rest; some are broken, some are lost, and some are gone astray, and some are great with yong; our businesse is to seeke those that are lost, to driue all according to the pace of the weakest, to binde vp the broken, to carry them in our armes; thus Christ did, and if we faile in this, CHRIST, who is the great Shepheard of the Flocke, he sees it, if we goe astray, he fetches vs in; if we be broken, and haue lost our wooll, and be not in right order, he bindes vs vp, he feedes vs, and tenders vs; thus Christ deales with you: And therefore be not dis∣couraged, though thou be not so strong as the strongest, yet if thou be a Sheepe, if thou be in the fold, if thou hast the least degree of faith, it is able to make thee partaker of this righteousnesse, although thou haue not the highest degree, though thou haue not that ex∣cellencie that others haue.

* 1.195The second vse is, to exhort you to growe in faith, (and so I end) content not your selues with a little, a small measure of faith, though notwithstanding a little will serue to put you in the state of saluation, yet it should be your wisdome to get a great degree, as the Apostle saith, 2 Pet. 1.13.* 1.196 Trust perfectly in the grace brought in by the reuelation of CHRIST: (Marke it) for it is an excellent place for this purpose; study it, and thinke well of it, trust perfectly in the grace reuea∣led; that is to say, doe it not by halues, let no•• there be some odde reckonings betweene GOD and thee, stand not in distance from him, but trust vpon him perfectly, beleeue fully and assuredly that your sinnes are forgi∣uen you, beleeue fully the grace that is giuen you through CHRIST, doe it perfectly, throughly, trust perfectly in the grace brought in by CHRIST, that is our fault that we doe it not in such a manner; hence it is that our Joy is weake, our grace is weake, trust per∣fectly, that your Joy may be full, that you may haue full communion and fellowship with CHRIST, the benefit is exceeding great when we trust perfectly, and why will you not? why should you limit the holy one of Israel? It was their sinne and transgression to limit him in his power and alsufficiencie, as if he were not able to doe such and such things, and is it not as great a sinne to limit him in his mercie and goodnesse? Why can∣not

hee forgiue sinnes and transgressions, that in all circumstances are the greatest sinnes, in what nature soeuer? to thinke otherwise, is to limit the holy one of Israel; trust perfect∣ly therefore.* 1.197 It is not a little that will serue the turne, as the Apostle saith, 2 Pet. 3. vlt. grow in grace, there is neede of it; you shall finde, that as you wade further in the pro∣fession of Christianity, so you shall haue neede of more strength, you shall haue grea∣ter imployment, therefore you haue more neede of growth to goe forward, and perse∣uere.

Againe, you shall meet with greater temp∣tations and assaults, if you bee not more strong then at the first, you are not able to re∣sist.

Againe, If you grow in faith, you shall growe likewise in Joy, and that is a thing which wee haue continuall vse of, that is of onely vse to comfort and strengthen vs, to make vs abound in the workes of the LORD, that helpes vs to goe thorow all variety of conditions, that enables vs to abound and to want, to passe thorow good report and euill report, to suffer and endure persecution, now the more you grow in faith, the more you grow in joy, as the Apostle saith, Rom. 15.13. The God of peace fulfill you with all ioy by beleeuing: So that the more wee beleeue, the more ioy, the more consolation wee haue.

Againe, the more you grow in faith, the more you shall gaine the fauour of GOD, the more you shall winne his loue; there is no∣thing in the World doth so much winne the fauour of GOD, as a great degree of faith: and therefore, though thou mayest be saued with a lesse degree, yet that thou mayest be in a grea∣ter degree of fauour, seeke more faith; and this, though it be reckoned a small matter to haue a great degree of GODS fauour, yet, it is the greatest dignity in the world; Looke vpon all the difference of men, it is their dif∣ference in the fauour of God that makes them so. Why was Moses a man aboue all the rest? saith GOD I will haue compassion vpon whom I will haue compassion, and I will shew mer∣cie to whom I will shew mercie; I haue cho∣sen Moses: looke to what difference of men you will: looke into what estate, what con∣dition thou wouldest haue, either thy soule or thy body, whatsoeuer it be, it is by the grace and fauour of GOD in CHRIST IE∣sus, that all thy comfort and consolation in∣creaseth.

What shall make me grow in the fauour of GOD?

I answer, there is nothing that causeth God to set so much by vs as faith: the woman of Cana∣an, see what cause Christ had to giue her such a great commendation, great is thy faith, and because her faith was great, therefore hee set her at so high a rate. So the Centurion, saith

CHRIST, I haue not found so great faith in Is∣rael, and that is the thing that he set so great a price vpon. So Iacob, when hee got the name of Israel, when he preuailed with GOD, certainely it was the greatest blessing that e∣uer he had: Why was that? Because hee shewed the greatest faith that euer he did, it was a strong faith that preuailed with GOD: And what set him at so high a rate in GODS Booke? It was the faith he had in GOD, ther∣fore he is remembred in the whole Booke of GOD for his faith, Therefore the more faith you haue, the more GOD prizeth you, it is it that winnes his loue. I cannot stand vpon the arguments why we should grow in faith, they are many; The more faith we haue, the more powerfull are our prayers in preuailing with GOD, for faith giues strength to them.

Againe, the more faith you haue, the more you bring glory to GOD; if there bee much faith, there will bee much fruite, it is the roote of all grace, as, Iohn 15.8. Herein is my Father glorified, that you bring forth much fruit. Get much faith then if you will haue much fruit, that you may bring glory to GOD: as if he should say, If a man haue but some faith, he brings forth fruit, yet there shall be some∣thing wanting: but when a man is eminent, when he is conspicuous, when he is as a great light that euery man turnes his eye to, when he is as a Tree that brings forth much fruite, which turnes the eyes of the beholders to it,

So it is with Christians, herein, saith Christ, is my Father glorified, &c.

A Christian hath no such motiue as this, he shall glorifie GOD exceedingly, if he haue abundance of faith, he shall haue abundance of euery Grace, he shall grow rich in good workes; this is that which we should all labour for: I cannot stand to presse it further. So much for this time, and for this Text.

FINIS.

Notes

• * 1.1

  Doct.
• * 1.2

  Eph. 1.1••.
• * 1.3

  6. Questions about this righteousnes.
• * 1.4

  1. Quest. How it saueth.
• * 1.5

  Ans. 1.
• * 1.6

  Rom. 5.14.
• * 1.7

  1 Cor. 15.45.
• * 1.8

  Answ. 2.
• * 1.9

  2 Cor. 5.21.
• * 1.10

  2. Quest. How we shall come by it.
• * 1.11

  Ans.
• * 1.12

  Esay 9.6.
• * 1.13

  Ioh. 3.16.
• * 1.14

  Rom. 5.17.
• * 1.15

  Reasons why it is by gift.
• * 1.16

  Rom. 4.5.
• * 1.17

  3. Quest. To whom it is giuen.
• * 1.18

  Ans.
• * 1.19

  Mark. 16.15.
• * 1.20

  Reu. 22.17.
• * 1.21

  Obiect.
• * 1.22

  Ans. 1.
• * 1.23

  Answ. 2.
• * 1.24

  Ans. 3.
• * 1.25

  Ans. 4.
• * 1.26

  Obiect.
• * 1.27

  Ans.
• * 1.28

  4. Quest.
• * 1.29

  Vpon what qualifications it is giuen.
• * 1.30

  Ans.
• * 1.31

  1 Cor. 6.9.
• * 1.32

  1. Obiect.
• * 1.33

  Ans. 1.
• * 1.34

  Ans. 2.
• * 1.35

  Simile.
• * 1.36

  5. Quest.
• * 1.37

  Ans.
• * 1.38

  Simile.
• * 1.39

  Simile.
• * 1.40

  Esay 55.1.
• * 1.41

  What this ta∣king is.
• * 1.42

  Ans.
• * 1.43

  Faith, what.
• * 1.44

  Obiect.
• * 1.45

  Answ.
• * 1.46

  1 Tim. 1.15.
• * 1.47

  Simile.
• * 1.48

  Three things must concurre in receiuing Christ.
• * 1.49

  Ioh. 5.44.
• * 1.50

  Ioh. 1.11.12.
• * 1.51

  Three things required in the will in ta∣king Christ.
• * 1.52

  6. Quest. What is requi∣red of vs when we haue it.
• * 1.53

  Ans.
• * 1.54

  Mat. 3.2.
• * 1.55

  Tit. 2.14.
• * 1.56

  Obiect.
• * 1.57

  Ans.
• * 1.58

  Obiect.
• * 1.59

  Ans.
• * 1.60

  Ioh. 1.12, 13.
• * 1.61

  Vse 1.
• * 1.62

  Mar. 16.16.
• * 1.63

  Ioh. 6.44.
• * 1.64

  Cant. 3.
• * 1.65

  Vse. 2.
• * 1.66

  Mat. 11.28, 29.
• * 1.67

  Three consi∣derations to moue men to take Christ.
• * 1.68

  Doct. 2.
• * 1.69

  Two Coue∣nants.
• * 1.70

  1. Absolute.
• * 1.71

  Ier. 31.
• * 1.72

  Ezek. 36.
• * 1.73

  2. Conditionall.
• * 1.74

  Mar. 16.
• * 1.75

  Rom. 4.5.
• * 1.76

  Quest.
• * 1.77

  Ans.
• * 1.78

  Though holi∣nesse be requi∣red, it is Gods worke.
• * 1.79

  Simile.
• * 1.80

  Eph. 2.10.
• * 1.81

  Habits.
• * 1.82

  Why God will saue men by faith.
• * 1.83

  1. Reason.
• * 1.84

  2. Reason.
• * 1.85

  3. Reason
• * 1.86

  4. Reason.
• * 1.87

  1 Cor. 1.30.
• * 1.88

  Eph 4.
• * 1.89

  Freedome from euill to the Saints, whence it is.
• * 1.90

  Faith what in generall.
• * 1.91

  Assent of three sorts.
• * 1.92

  Iustifying faith.
• * 1.93

  How it differs from generall faith.
• 1 1.94

  In the obiect.
• 2 1.95

  In the act of the will.
• * 1.96

  Heb. 11.1••.
• * 1.97

  Definition of iustifying faith.
• * 1.98

  How faith ta∣keth Christ.
• * 1.99

  We must not only beleeue but receiue Christ.
• * 1.100

  Ioh. 3.
• * 1.101

  Foure things touching faith.
• 1 1.102

  The obiect of it.
• * 1.103

  2 Cor. 1.
• * 1.104

  Ioh. 3.
• * 1.105

  True loue lookes first to Christs person
• * 1.106

  Mar. 16.
• * 1.107

  Baptizing, what meant by it in Mat. 16.
• 2 1.108

  The subiect of faith.
• * 1.109

  What requi∣red in the vn∣derstanding.
• * 1.110

  2 Cor. 4.
• * 1.111

  What required of the will.
• * 1.112

  Rom. 5.17.
• * 1.113

  Ioh. 1.12.
• * 1.114

  This act of the will wrought by God.
• 3 1.115

  How faith iustifieth.
• * 1.116

  Faith altereth not the nature of sinne.
• * 1.117

  Note.
• 4 1.118

  The acts of faith.
• 1 1.119

  To reconcile vs.
• 2 1.120

  To pacifie the heart.
• * 1.121

  Direct and re∣flect act of faith.
• * 1.122

  Difference be∣tweene them▪
• 3 1.123

  To purifie th•• heart.
• * 1.124

  Vse 1. Not to be dis∣couraged to come to God.
• * 1.125

  A double qua∣lity in faith.
• * 1.126

  Quest.
• * 1.127

  Ans.
• * 1.128

  Faith empti∣eth a man of two things.
• * 1.129

  1 Cor. 1.30.
• * 1.130

  Double com∣plaint in sense of want.
• * 1.131

  Vse. 2. To reioyce in God.
• * 1.132

  Eph. 1.6.
• * 1.133

  Eph. 2.
• * 1.134

  2 Cor. 1.30.
• * 1.135

  Rom. 6.4.
• * 1.136

  Phil 3.
• * 1.137

  Reu. 7.11.
• * 1.138

  Vse. 3. To labour for faith aboue all
• * 1.139

  Gal. 5.5.6.
• * 1.140

  Without faith God regards not morall vertues.
• * 1.141

  Difference be∣tweene faith and morall vertues.
• * 1.142

  Difference be∣tweene faith and shewes of holinesse.
• * 1.143

  Vse 4. To apply the promises with boldnesse.
• * 1.144

  Gods free pro∣mise should incourage vs to come with boldnesse.
• * 1.145

  1 Ioh 1.9.
• * 1.146

  Luk. 11.6.8.
• * 1.147

  Obiect
• * 1.148

  Answ.
• * 1.149

  Christ requi∣reth but a wil∣lingnesse to mortifie our lusts.
• * 1.150

  Obiect.
• * 1.151

  Answ.
• * 1.152

  2 Cor. 8.9.
• * 1.153

  Two things in laying hold on the promises.
• * 1.154

  4. Things in the vnderstan∣ding.
• * 1.155

  Quest.
• * 1.156

  Ioh. 16.
• * 1.157

  Ioh. 6.44.
• * 1.158

  Cant. 2.3.
• * 1.159

  The will drawne by 3. meanes.
• * 1.160

  1. Meanes.
• * 1.161

  1 Cor. 10.
• * 1.162

  2. Meanes.
• * 1.163

  3. Meanes.
• * 1.164

  Arguments to perswade vs of Christs wil∣lingnesse to rec••iue sin∣ners.
• 1 1.165

  By expressi∣ons in Scrip∣ture.
• 2 1.166

  By Christs practice when he was on Earth.
• 3 1.167

  Else Christs blood were shed in vaine.
• 4 1.168

  By the exam∣ple of others pardoned.
• 5 1.169

  Else no flesh should be saued.
• 6 1.170

  By the infi∣nitenesse of Gods mercy.
• * 1.171

  Obiect
• * 1.172

  Ans.
• * 1.173

  2. Obiect.
• * 1.174

  Ans.
• * 1.175

  By denying our selues, we enioy our selues better.
• * 1.176

  Obiect.
• * 1.177

  Ans.
• * 1.178

  Doct. 1.
• * 1.179

  Doct. 2.
• * 1.180

  Doct. 3.
• * 1.181

  Faith admits degrees.
• * 1.182

  Two parts in the Doctrine.
• * 1.183

  Faith admits of degrees in 4. respects.
• 1 1.184

  In perswasion.
• * 1.185

  Obiect
• * 1.186

  Ans.
• * 1.187

  Obiect.
• * 1.188

  Ans.
• * 1.189

  Wherein faith and opinion differ.
• 2 1.190

  In respect of difficulties.
• * 1.191

  Numb. 11.
• 3 1.192

  In regard of extent.
• * 1.193

  The reflect act of faith ad∣mits degrees.
• * 1.194

  Vse 1. To comfort.
• * 1.195

  Vse 2. For exhortati∣on.
• * 1.196

  2 Pet. 1. 13.
• * 1.197

  Motiues to grow in faith.