THE BREAST-PLATE OF FAITH AND LOVE; OR, THE GROUND AND EXERCISE OF FAITH AND LOVE,

 

As set upon CHRIST their object, and expressed in Good Works, explained.

 

 IN THREE PARTS. BY JOHN PRESTON, D. D.

 

TO THE CHRISTIAN READER.

CHRISTIAN READER,

 

 INNUMERABLE are the sleights of SATAN to hinder a Christian in his course towards heaven, by exciting the corruption of his own heart to disturb him, when he is about to do any good; or by discouraging him with in-ward terrors, when he would solace himself with heavenly comforts; or by disheartening him under the fears of sufferings, when he should be resolute in a good cause. A type whereof were the Israelites, whose servitude was redoubled, when they turned themselves to forsake Egypt: wherefore we have much need of Christian fortitude, according to that direction: " Watch ye, stand fast, quit yourselves like men."

 

 But as in wars, the chief strength of the soldiers lieth in their captain, so in spiritual conflicts, all a Christian's strength is in CHRIST, and from him. For, before our conversion, we were of no strength: since our conversion, we are not sufficient of ourselves to think a good thought. And, to work out from the saints all self-confidence, GOD, by their falls, teacheth them, " to rejoice in the Lord JESUS, and to have no confidence in the flesh."

 

 Whatsoever CHRIST has for us, is made ours by faith, which is the hand of the soul, enriching it by receiving CHRIST, who is " the treasure hid in the field," and with him, those unsearchable riches of grace, which are revealed and offered in the gospel: yea, it is part of our spiritual armour. That which was fabulously spoken of the race of giants, is truly said of a Christian, he is born with his armour upon him; as soon as he is regenerate, he is armed. It is called a breast Plate, because it pre-serves the heart; a long, large shield, (as the word signifies) which is useful to defend the whole man from all sorts of assaults which part of spiritual armour, and how it is to be managed, is declared in the two former parts of the ensuing treatise, which was delivered in nine sermons.

 

 Now as all rivers return into the sea, whence they came, so the believing soul, having received all from CHRIST, returneth all to CHRIST. For thus the believer reasoneth: " Was God's undeserved love such to me, that he spared not his only-begotten Son, but gave him to die for me It is but equal that I should live to him, die for him, bring my strength, time, gifts, liberty, all that I have, all that I am, into his service, to his glory." That affection, whence these resolutions arise, is called Love, which so enclineth the soul, that it moveth in a direct line towards God. And the perfection of our spirits cannot but be in union with the Chief of spirits, who communicateth his goodness to the creature, ac-cording to its capacity. This affection of love, as it reflecteth upon CHRIST, being a fruit and effect of his love to us apprehended by faith, is the subject of the third part of this treatise, which was delivered in seven sermons,

 

 The judicious author, out of a piercing insight into the methods of the tempter, knowing upon what rocks the faith of many suffers shipwreck; that neither the weak Christian might lose the comfort of his faith, through want of evidences, nor the presumptuous rest upon a fancy instead of faith, throughout the whole treatise, and more especially in the last sermon, discourseth of good works, as they arise from faith and love. This is the sum of the faithful and fruitful labors of this reverend, learned, and godly minister of the gospel; who, whilst he lived, was an example of the life of faith and love, and of good works, to so many as were acquainted with his even walking with GOD, in the several turnings and occasions of his life. But it will be too much injury to the reader to be detained longer in the porch. We now dismiss thee to the reading of this profitable work, beseeching God to increase thy faith, and to perfect love in thy heart, that you may be fruitful in good works.

 

Thine in our Lord JESUS CHRIST, RICHARD SIBS.

 

 

 

All Dr. Preston's Sermons were extemporary, and taken in short-hand by those that heard them, from whose copies they are now printed.

 

 

 

 

 

THE

 

BREAST-PLATE

 

OF

 

FAITH AND LOVE.

 

PART 1:—Of Faith. ROMANS 1: 17.

 

For by it the righteousness of God is revealed from faith to faith: as it is written, The just shall live by faith.

 

 

 

 IN the words read unto you, St. Paul tells the Romans, that he is not ashamed of the gospel of CHRIST. " For (says he,) it is the power of God to salvation." It is that which, being received, will bring men to heaven; being rejected, will shut men up in hell; and therefore it is of no small moment. He gives a reason, in these words, why it is the power of God to salvation; " By it the righteousness of God is revealed." That is, the righteousness which is of GOD, which only God accepts, and by which alone men can be saved, is revealed by the gospel, and no other way. But to what purpose is this revealed, if I know not how to come by it Many things are revealed, but how shall I know that they are mine Therefore he adds, " It is the power of God to salvation to every one that believes." As it is revealed by the gospel, so something is to be done on our part:—as God manifests it, so we must receive it, by faith. "Yea, but (say you,) I have not so strong a faith, I cannot believe as I would." Well, but the apostle tells us, faith has degrees: " It is revealed from faith to faith." That is, one receives it in one degree, and the same afterward receives it in a greater degree. All are alike justified, but there is a difference in faith; some is stronger, some is weaker.

 

 The point to be gathered out of these words is this, " That righteousness, by which alone we can be saved, now in the time of the gospel, is revealed and offered to all that will take it." It is not a matter of light moment, but an exceeding great thing, to see the righteousness of God revealed. It is the great and glorious mystery of the gospel, which the angels desire to pry into; which made St. Paul in his ministry so glorious; which swallowed up his thoughts, that he could not tell how to express it;—that now, in this last age, " CHRIST has revealed," through us, " the unsearchable riches of his grace." Therefore he prays, that " God would open their eyes, that they might comprehend with all the saints, the hcighth, and length," and breadth of that redemption, which CHRIST had wrought for them. It passes our comprehension; yet he prays that they might comprehend it in such a measure as is possible, though there be a height, and breadth and depth therein which could not be measured. And this is it that is revealed to the souls of men, the escaping of hell and death,—such free access to the throne of grace as none before had; this liberty, to be made the sons of GOD, and heirs of heaven; yea, kings and priests to God. All this, I say, is now revealed, which before was not.

 

This is said to be revealed, partly because this, of all other things, was never written in the hearts of men: for though the moral law was written therein, they had not the least light to see this; partly because it is now opened in a larger measure than it was heretofore in the times of the prophets. The door was a little open before, but now it is wide open, and nothing is hid from the souls of men that is necessary for them to know. And further, it is revealed not only in regard of the preachers that make it known, but likewise in regard of them that hear it: for there is a greater measure of the spirit of revelation dispensed under the gospel. Therefore, Eph. 1: 18, the apostle prays, that the eyes of their understanding might be opened, that they alight know what was the hope of their calling, and the riches of his glorious inheritance in the saints." For what is it to have light, if men's eyes be shut to whom it shines

 

 Again, the thing revealed is the righteousness by which alone men can be saved. This is the main point; which, that you may understand, I will open by answering these sex questions:--1. How this righteousness of GOD, (i.e. which is accepted of GOD,) saves. H. How it is offered to us. 3: To whom it is offered. 4: Upon what qualifications. 5: How it is made ours. And 6: and lastly, What is required of us when we have it. These hang one upon another, but for memory sake I have thus distinguished them.

 

 1. How does it save I answer, this righteousness saves after the same manner that the unrightcousness of Adam did condemn: let us set these two together, and the thing will be plain. First, as Adam was one man, yet the common root of all mankind, of whom all that are guilty of death, and shall be damned, must be born; so CHRIST, the second Adam, stands as a public person, and the root of all that shall be engrafted into, and born of him. Secondly, as Adam's first unrighteousness, the first sin he committed, is communicated to men, and made theirs by imputation,—and not so only, but by inherency also,—(for it has bred in them original sin;) after the same manner, the righteousness that CHRIST wrought is made ours by imputation; and this imputative righteousness of CHRIST worketh a righteousness which is inherent in us. Lastly, as after this unrighteousness comes death, which reigns in us, bringing every thing into subjection, so that all the comforts men possess are overcome in some degree while we live here,—(all sicknesses, and troubles, and crosses being as so many skirmishes which death has with us, before the main battle conics;) so in CHRIST life reigns over all, and brings all into subjection to him: that is, it brings all the troubles man sustaineth, all the enemies he has, yea, death and sin, into subjection, by degrees in this life, and after death perfectly. Now, you see the miserable fruit of Adam's fall; you see, by lamentable experience, what original sin is, and how much it has corrupted us; why then should you think it a strange thing that the righteousness of CHRIST', should be imputed Again, death, you see, reigns over all by one; why then will you not believe that life may reign over all men; that is, bring every enemy of ours into subjection by the other For the righteousness of one saves, as the unrighteousness of the other condemns. Another expression I find in 2 Cor. 5: 21, " As CHRIST was made sin for us, who knew no sin, so are we made the righteousness of God in hi m." That is, though CHRIST was a man without sin in himself, yet our sin was imputed to him, and he was by God reckoned as a sinner; and then he hills him, putting our curse upon him; so to us that are free from righteousness, CHRIST is made righteousness; so that God looks on us as if we had performed perfect righteousness; and when that is done, he saves us. And so mach for the first question.

 

 2. But when we hear that this righteousness saves, the question is, "I-low shall we come by it flow shall we get a share in the salvation" I answer, It is freely given to us, even as fathers give lands to their children. And as kings give pardons, and titles, and honors, and riches, out of their clemency, because they will, to chew their munificence and goodness to their subjects; so cdoes God give this righteousness; as you find it ex-pressed Tsai. 9: 6, " To us a Child is born, to us a Son is'given." And John 3: 16, "God so loved the world, that he gave his only begotten Son." And Rom. 5: 17, it is called " the gift of righteousness:" that is, a thing which God freely, voluntarily, and only because he will, bestows on men, not looking on any worthiness in them of the same. " if through the offence of one, death reigned in all, much more they which receive abundance of grace, and the gift of righteousness, shall reign in life by one, JESUS CHRIST." So that God gives it freely, out of his mere love, without any other motive or end but to show his munificence, and to make manifest, in the ages to come, the unsearchable riches of CHRIST; the great and exceedingly glorious riches that he has provided for them that love him.

 

 But what is the reason that God will have it communicated to the sons of men no other way but ny gift You shall sec, Rom: 4: 5, that it is for these causes:—first, " That no man might boast in himself; but that he that rejoiceth may rejoice in the Lord." If any other manner of conveyance had been made, we should have had some-thing to boast of; but coming merely from God as a gift, we have cause to glory in GOD, and nothing else. Again, it is a gift, that men may learn to depend upon God for it. God will have no man challenge it as his due; for it i~; a mere grace. Lastly, it- is a gift, " that it may be sure to all the seed." If there had been any thing required at our hands, (as, "This do;" " fulfil this law, and you shall have this righteousness;") it had not been sure; nay, none had been saved: for by the law is transgression and wrath. But being by gift, it is firm and sure to all the seed: for when a thing is freely given, and nothing expected, but taking it, and thanksgiving for it, what is more sure

 

 3. But when you hear this righteousness is given, the next question will be, " To whom is it given If it be only given to some, what comfort is this to me" It is given to every man that will receive It in the way God has appointed; there is not a man excepted: for this we have the sure Word of GOD, which will not fail. When you have the charter of a king well confirmed, you reckon it a matter of great moment: what is it then when you have the charter of God himself which you shall evidently see in those two places, Mark 16: 15, "Go and preach the gospel to every creature under heaven." What is that Go and tell every man, without exception, that there are good news for him,—CHRIST has died for him; and if he will take him, and accept of his righteousness, he shall have it: restrain it not, but go and tell every man under heaven. The other text is, Rev. 22: 17, "Whosoever will, let him come and take of the waters of life freely." Whosoever will come, (none excepted,) may have Iife, and it shall cost him nothing. Many other places of Scripture there are to prove the generality of the offer; and having a sure word for it, consider it.

 

 4. The next thing a man will desire to know is this, "What qualifications are expected Doth not God re-quire to find something in us, if he give it us" I answer, that it is offered to all; and no qualification at all is required as pre-existent to be found in us,' but any may come and take it. God requires no qualification as concerning our sins: he says not, you shall be pardoned so your sins be of such a number, or of such a nature; but though they be never so many, though of never so extraordinary a nature, though they may be aggravated with all the circumstances that can be, yet there is no exception at all of you; the pardon runs in general terms,—" This is the Lamb of GOD, that taketh away the sins of the world." And seeing it is in general terms, why will you restrain it You see it runs in general, and so you may take it_ And as it is propounded generally, so it is generally executed, 1 Cor. 6: 9. You shall find the greatest sins that c1n be named are there pardoned: "Be not deceived," you know that "no fornicator, nor adulterer, nor unclean person shall enter into the kingdom of God; and such were some of you: but now you arc washed, now you are sanctified, now you are justified." Though they had committed the greatest sins, you see, it is generally executed without exception.

 

 But there is another sort of qualification. " Is there not something first to be done I know that though I have committed all the sins of the world, yet they shall not prejudice my pardon; but I must do something to qualify me for it." No, not any thing as precedent to the pardon. It is only required of thee to come with the hand of faith and receive it. In the midst of all thy worthiness, whatsoever it be, lay hold on the pardon and embrace it, and it shall be thine, But you will object, “Then to what end is the doctrine of humiliation To what end is the law preached to be school-

 

 

 

 

 

 

 

 { He seems to mean no meritorious qualification, for otherwise the declaration is false: conviction of sin, humiliation and sorrow for it, hatred to it, and a fiat resolution to forsake it, are required to be found in every man, previous to his acceptance of CHRIST as his righteousness. See Isai. lxvi. 2, Matt. 5: 3, 4. This indeed is ackowledged, nay, insisted upon, in many of the subsequent parts of this discourse.

 

 This way of speaking is not scriptural, and certainly it is dangerous to the souls of men, leading to the grossest antinomianism. Not any thing as precedent to pardon! What then did Isaiah mean, ch. 1: 16 " Put away the evil of your doings from before my eyes; cease to do evil, learn to do well;" then, to though your sins be as scarlet, they shall be as white as snow," &c. And again, ch. lv. 7 " Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and abundantly pardon." And as this is the uniform doctrine of the Old Testament, so it is also that of the New. The harbinger of CHRIST was sent "to prepare his way, to give knowledge of salvation to his people;" (or to inform them in what way they might obtain salvation)—"by the remission of sins." Now, how did be do this By assuring them that not any thing was necessary to be done as precedent to pardon By no means; but by insisting on the absolute necessity, in all characters and descriptions of people, of repentance, and fruits meet for repentance; denouncing vengeance soon to take place on all who did not comply with his exhortation. See Matt. 3: 7—12, Luke 3: 7—15. And in perfect agreement with the doctrine of his forerunner was the testimony of JESUS, when he entered on his public ministry. "The kingdom of GOD," (the kingdom predicted by Daniel, 44, and ch. 7: 14, to he set up under the Messiah),) "is at hand; ryyrxsv, has approached:—" Repent ye, and believe the gospel:" the glad tidings of salvation. And when first twelve, and afterwards seventy were sent forth to bear the same testimony, Matt. s. 7, Luke 10: I, "they went out and preached that men should repent," Mark 6: 12. And when CHRIST gave them their last and most perfect commission, it was in these words, " That repentance and remission of sins should be preached in his name among all nations," Luke 24: 47; a commission which they exactly and regularly executed, after their most perfect inspiration and fill illumination on the day of Pentecost, saying to the convicted, alarmed, and inrfuirmg multitude, Repent, and be baptized, in the nor re of JESUS CHRIST, for the remission of sins: repent, and be converted, that your sins may be blotted out, Acts 2: 38, and 3: 19; and testifying to the Jewish rulers, ch. 5: 3O, 31, that God had raised up and exalted that JESUS (whom they had slain,) to be a Prince and a Sarwnr, to give repentance to Israel, and forgiveness of sins:—obserrc, first repentene, and then forgiveness of sins:—forgiveness of sins is never conferred on any but the truly penitent. It seems to have been the error of some divines in Dr. Preston's time, to speak of faith in our Lord JESUS CHRIST, even justifying faith, the faith whereby we receive him as The Lord our s4 /iteonsness, as preceding repentance towards God; contrary certainly to the apostolic method of teaching, which was to testify to all, first, repentance towards Cod; and then to preach to the penitent, faith in our Lord Jesus Christ, Acts. XX. 21}

 

 

 

master, if no qualification he required" I answer, humiliation is not required as a qualification: for no tears of ours can give satisfaction; neither is it any part of sanctification. But how is it required then As that without which we will not come to CHRIST: As for example: If we say to a man, The physician is ready to heal you; before you will be healed, you must have a sense of your sickness. This sense is not required by the physician; (for the physician is ready to, hear him;) but if he be not sick, and have a sense of it, he will not come to the physician. If at a general feast it be proclaimed, Let all come hither that be hungry; a man is not excluded if he be not hungry; but if he be not, he will not come: therefore we preach that none receive the gospel but the poor; those that be humble, and touched with a sense of sin and wrath; and we preach so, because indeed no man will come but he that is so.

 

 5. In the next place, the question will be, " I-low is this righteousness of CHRIST made ours" or, " what is to be done of him to whom it belongs" To this I answer, though no precedent qualification be retlu.ir-ed,t yet this must be taken: a man must not reflect on himself, and consider, Am I worthy of it but he must take it as a plaster, which if it be not applied, will not heal; or as meat, which if it be not eaten, cdoes not nourish. As the husband woos his spouse, and says thus, " I require nothing at thy hands, no condition at all: I do not examine whether you art wealthy, or not; whether you be fair, or not; it is no matter what you art: I require thee simply to take me for thy husband." After this manner comes CHRIST to us. We must not say, Am I worthy to make a spouse for CHRIST Am I fit to receive so great mercies You art only to take him. When we exclude all conditions, we exclude such a frame of mind which we think is necessarily required to make us worthy to take him. As if a physician come and offer thee a medicine, by which you may be healed, and say, I require nothing at your hands only to drink it, for else it will do you no good; so God offers the righteousness of CHRIST, which is that which heals the souls of men. God looks for nothing at your hands; it matters not what your person is, only you must take it. But when you hear you must take it, the question will be, What this taking is I answer, This taking is nothing else but that which we call faith; and therefore, that we may not err in the main point, I will declare what faith is. And it is nothing else but this, when these two things con-cur, that God the Father will give his Son, and freely offers righteousness, and we receive this righteousness, taking CHRIST for our husband, our King and Lord. But you will say, "Faith is more: it is an act of the understanding assenting to truths for the authority of the speaker; therefore the mind and will must concur to make up this faith." For the better understanding of it, mark this word, "The righteousness of God is revealed:" wherein it is likewise implied (though it be not expressed,) that it is offered. For to what purpose is it to see that there is such a righteousness, if it be nothing to us But it is so revealed, that it is also offered. Now, being both revealed and offered, you must find something in men answerable to both these: 1. To the revelation of it, the understanding must answer, assenting to it as a truth, that CHRIST is come in the flesh, and offered to all men: and 2. To answer to the offer, there must be an act of the will, whereby it comes and takes this righteousness. Both these, 1 Tim. 1: 15, are put together, "This is a faithful saying, and worthy to be received, that JESUS CHRIST came into the world to save sinners." It is true, says the understanding, and therefore believes it; it is worthy to be received, says the will, therefore conies and accepts it. In a matter of marriage, if one come and tell a woman

 

 "There is such a man that is willing to bestow himself on you, if you will take him, and accept him for your husband:" to make up the marriage on her part, she must first believe that this message is true; that there is such a man, and that that man is willing to have her. This is an act of her understanding. But will you take him, and accept him for your husband Now comes the will; and the concurrence of these two makes up the match. So we come and tell you, there is such a One, the Messiah, that is willing to bestow himself on you; if you believe that we deliver the message from CHRIST, and do consequently embrace and take him, you are now justified; this is the very translation of you from death to life; at this very instant you are delivered from SATAN, and salvation is conic to your heart.

 

 Now, because this taking of CHRIST is the main point which makes CHRIST ours, and the want thereof is the cause that men are condemned, we must tell you what is required therein, that you may know what it is. And first, there must not be an error of the person: secondly, you must understand aright what this taking is: thirdly, then a complete, deliberate will must concur to this’ action of taking. And these three particulars being declared, we shall not easily be deceived in the matter. First, when you hear of this righteousness of CHRIST, and of its being made ours, you must know, that first CHRIST himself is made ours, and then his righteousness. As you must first have the husband, and then the benefits that come by him. I say, then, take heed that there be not an error of the person; that you mistake him not. 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 he says of himself, that he had not where to lay his head;) such a One as for whose sake you must part with every thing; such a One as for whose sake you must be hated. Some would have the man, but they know not the man; and so many thousands are deceived that are willing to take CHRIST, but they know not what they take; they under-stand nut CHRIST aright. There is an error of the person, and so a miss of the match, and consequently of justification. For they take him not so as to make him their Lord; so as to be subject unto him; they do not consider that he requires such things at their hands. And this excludes all ignorant men, who take not CHRIST indeed, but only in their own fancy.

 

 Secondly, If there be no mistake of the person, yet what is this taking In marriage there is a certain form to be observed; and if that form be missed of, then the match is missed. This taking then is only this; so to take him, as to be divorced from all other lovers; so to serve him, as that you serve no other master; so to be subject to him, as that you be subject to nothing in the world besides. This is properly to take CHRIST. and this excludes the greatest part of men, who are ready to take CHRIST, and yet they love the world too: for God says, " If any man love the world, the love of the Father, and of the Son, is not in him." You must have your affections weaned from every kind of vanity. Go through the whole universe, look on all the. things that are therein; riches, pleasures, and honors, wife, and children; if your heart be not weaned from all of them, you take him not " as a husband. All those likewise are excluded, who will serve CHRIST and their riches too, their credit too, their praise with men too. For CHRIST tells them, no man can serve both. You must serve burn alone, and be obedient to none but him. If you do so, you take him for your Lord indeed. So likewise, many will be subject to him as a king, but they will be subject to their lusts too. If their lusts command them, they cannot deny them; some they will reserve. And you know how many this excludes. " If ye receive the praise of men, how can ye believe P" John 5: 44. That is, if you be not weaned and divorced from all, you cannot believe. Though you be the off-scouring of men, though you be mocked and scorned, it matters not; but if you seek the praise of men, you can-not believe. While you seek the praise of men, how can you take nie for your God and Lord, to serve me altogether So that to take ('dart with a justiftiing faith. isnothing else but to receive him, as it is expressed in many places of Scripture, John 1: 11, " He came unto his own, and his own received him not; but to as many as received him he gave power to become the sons of GOD, even to them that believed on his name." And so it is not (as the papists say,) a mere act of the understanding, but a taking of him for your God and Savior, to whom alone you will be subject.

 

 Thirdly and lastly, when these two are done, so that there is no error, either in the person or the form of taking, there is yet one thing more remains, and that is, to take and accept him with a complete, a deliberate, and true will. For, even as in other matches, supposing the person be known, and the form duly observed, yet if there do not concur a complete will, it is not properly a match. And therefore those matches are unlawful which are made before years of discretion, or when a man is in a plirensy, because there is then no complete or deliberate will; so in this spiritual match, you shall see how many the want of such a will excludes. First, I say, it must be complete, which excludes all that prize CHRIST a little, that could be content to have CHRIST, but it is rather an inclination than a complete will; that would have CHRIST, but not yet; that would live a little longer at ease, andhave a little more wealth, but are not come to a resolute, peremptory will; that have only a weak inclination, which is not enough. Again, it must be a deliberate will; and this excludes all those, that will take CHRIST in a good mood, on some sudden flash, when they are affected at a good sermon, and have sonic good motions in their minds; that will (at such a time) be content to take CHRIST, to serve him, obey him, and to forsake their sins; whose will is not deliberate, but they suddenly choose, and as suddenly refuse CHRIST. Last of all, as it must be complete and deliberate, so it must be a true will; that is, it must be free; and that excludes ail them that, merely for servile fear, at the time of death, in the day of sickness and trouble, will take CHRIST. Indeed, you can scarce conic to any, hat, in such, case, he will profess, that he is content to take CHRIST for his Lord and Savior; but this is done by constraint, and so the will is not free. So I say, when the will is complete, deliberate, and free, in the choice of CHRIST, the match is made, and you are justified.

 

 6. And lastly: But after the match is made, something is required. Therefore there is one question more; and that is, What is this that is required after making of the match I answer, 1. It is required that you love your husband JESUS CHRIST, that you forsake father and mother, and become one spirit with him, as a man is one flesh with his wife: for you are now bone of his bone, and flesh of his flesh. 2. Again, it is required that you should walk no longer after the flesh, but after the Spirit. You must have your flesh crucified, with all the affections and lusts of it. 3. You must part with every thing for his sake; whether it be riches, honors, or credit, or whatsoever it be, you must be ready to let all go. 4. You must be ready to undergo any thing for his sake. You must take him for worse, as well as for better. " You must be content to be hated of all men for his sake. You must take up your cross, and follow him." 5. You must do much, as well as suffer much for him. He died to this end, " that he might purchase to himself a peculiar people, zealous of good works." You must respect him as a wife does her husband, not as a servant does a hard master. You must not look on his commandments as a hard task, but as one that has his heart inflamed to walk in them; as a loving wife, that needs not to be bidden to do this or that; but if the doing of it may,advantage her husband, it will be a greater grief to her to let it he undone.

 

But now men say, " This is a hard condition, I little thought of it." It is true, the condition is hard, and that is the reason that so few are willing to come in. They start back when they nnderstand these after-clap conditions; that they must part with all; that they must be persecwted; that their will must be perfectly subject to the will of CHRIST; that they must be holy as he is holy; that the same mind must be in them that was in CHRIST JESUS; that they must be of those peculiar people of God. And therefore we have told you, that none will come in to take CHRIST for their husband, till they be heavy-laden, and have felt the weight of SATAN's yoke. Till then they will not cone under the yoke of CHRIST. Those that be humble, that have their hearts broken, that know what the wrath of God is, that have their consciences awakened to see sin, will come in, and be glad to have CHRIST, though on these conditions; but the other will not. If you will have CHRIST on these conditions, you may. But we preach mostly in vain. The greatest part of the world refuse CHRIST, because they will not leave their covetousness and idleness, their sports and pleasures; they will not do the things that CHRIST requires at their hands; and all because they are not humbled, they know not what sin means. Whereas, should God show it to them in its right colours, were their consciences enlightened, they would take him with all their hearts.

 

But another objection comes in; " I would come in, but how shall I do it I want power and ability, I can-not mortify the. deeds of the body." To this I give a speedy answer, " If you can come with this resolution to take CHRIST, take no care for the other. For as soon as you art his, he will give thee another spirit, he will enable thee to do all things. It is true, with thy own heart you art not able to do it; but what if God give thee a new heart, and a new spirit When the match is concluded between him and us, he sends his Spirit into our hearts, and this Spirit gives us ability, making us like CHRIST, and causing us to delight in the duties of new obedience. Therefore, take not care for ability, only labor for an honest heart, armed with this resolution; ".I am resolved to take CHRIST from hence-forth;" and you shall find another Spirit to enable you.

 

And now, that we may not let all this go without some application, we will hereof make two uses. The first great use to be made of it is, to learn hence to see how great the sin of men is, and how just is their condemnation for the same, that when this righteousness of God is revealed from heaven, they despise these glad tidings of salvation. 

 

 This very thing that we preach to you, is the greatest work that ever God did. Therefore, if you reject it, know that your sin is exceeding great. We that preach the gospel, are messengers sent from the Father, to invite every one of you to come to the marriage of his Son. If you will not come, (as some of you are young, and mind other things; others of you have gone long in an old track; and will not turn; some have married

 

a wife; others have other business, and therefore you will not come): I say, if you refuse, the Lord will deal with you as with them in the gospel, he will have you brought and slain before his face. And we come not from the Father only, but we are also sent from the Son. He is a suitor to you, and has despatched us as ambassadors to woo you, and " to beseech you to be reconciled." If you will come, he has made known his mind to you; you may have him: if you will not come, you will make him angry: and you had need to " Liss the Son lest he be angry." Though he be so merciful, as "not to quench the smoking flax, nor to break the bruised reed," yet notwithstanding, that Son has " feet like burning brass: he has a two-edged sword in his hand., and his eyes are like a flame of fire:" so shall you find him to be, if you refuse him. Take all the sins you have committed, there is none like this, none shall be so much laid to your charge at the day of judgment, as your’rejecting the Son, and his righteousness, revealed and freely offered to you.

 

 Therefore, when you hear the offer of CHRIST, let every man examine himself how he stands affected unto it. For all hearers are divided into these two sorts: some are said to be worthy, and some unworthy. As when CHRIST sent away his disciples, " If any were worthy, their peace was to rest upon them:" if they were not worthy, they were to " shake off the dust of their feet against that city." I say, consider if you be what the Lord calls worthy. For if von find your hearts to long after it, if you prize it much, so that you can reckon all things as dross and dung in comparison of it, and will sell all to buy this pearl, then are you worthy. But if, when you hear it, you neglect it, and attend unto it coldly, you are unworthy; and against such we arc to shake off the dust of our feet. That is, God;shall shake you off as dust, when you come for salvation to him at the day of judgment.

 

 If, in examination, you find yourselves unworthy, then give no rest to yourselves, but enter into a serious consideration of your sins, attend on God's ordinances, make use of all that has been delivered concerning humiliation, and give not over until you have attained this eager desire after CHRIST. Indeed this is wrought by God himself, but give not you over. This is what St. John calls drawing; (" None can come to me, except the Father draw him and that is done, when God gives another will; when, on the propounding of CHRIST, he gives the nature of a lamb, changing the heart, and working such an inclination to CHRIST, as is in the iron to follow the loadstone. If no-thing. will make thee give over, if you wilt beseech him, and give' him no rest, I will assure thee, God cannot deny thee; and the longer he holdeth thee off, the better answer you shall have in the end. And when you have CHRIST, you have that which cannot be expressed; for with him you least all things.

 

 I proceed now to the second use that is be made of this doctrine; which is this: Consider what it is to refuse, yea, what it is to defer your acceptance of it. God may take your deferring for a denial. You that think, "Well, I will take it, but not yet;" take heed lest you never have such an opportunity again. I say, be exhorted, be moved to take it now. This I speak to you that be humble, to so many among you as have broken hearts. Others may take him if they will; but they will not; they mind not this doctrine, they regard not things of this nature; they will take him (if they can) when they he a dying; but now they have something else to do. But you that " mourn in Sion,” you that have broken hearts, that know the bitterness of sin, to such as you is this Word of salvation sent. Others have nothing to do with it; not but that others shall have him, if they will come; but they will not take him on such conditions. It may be, they would have redemption, and salvation by him; but they will not take him for their king. They that be humbled, that have their hearts wounded with the sense of sin, are willing to take him on his own terms, to keep his commandments, and not to think them grievous; to bear his burden, and think it light; to take his yoke, and count it easy; to give all they have for him, and think all too little; to suffer persecution for his sake, and rejoice in it; to be content to be scoffed at, and hated of men; to do, to suffer any thing for his sake; and when all this is done, to regard it as nothing, to reckon themselves unprofitable servants, to account of all as not worthy of him. Therefore be not you shy in taking him, for you have free liberty.

 

 But, before I dismiss you, let me speak a word to you that be not yet humbled. Let me beseech you to consider three things to move you to take CHRIST. 1. The great danger that is in not taking of him. If you could be well without him, you might sit still as you are; but you shall die for want of him. When a man's 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 refuse him;" me-thinks this should move him. 2. Consider the benefit of taking him, as well as the danger of refusing him. If you will have him, you shall with him have a kingdom. You shall change for the better; for whatsoever you part with for his sake, you shall have an hundred-fold for it in this life. If you forego any pleasure, you shall have for it the joy of the Holy Ghost, far exceeding it. If you part with riches, you shall be truly rich in the treasures of another world. If you lose friends, you shall have God for your friend, and shall be a favorite in the court of heaven. 3. Consider that you shall be sure to have him; you shall not be deceived: for God has declared that to be his will; and it stands now with his justice, as well as with his mercy, to give CHRIST. His word is a corner stone, and you may build on it. Nay, by two immutable things he has confirmed it; his word and his oath: and " heaven and earth may pass, but they shall not pass:" you may build on them to have CHRIST, and salvation by him. When Paul had delivered God's mind to the Galatians, he declares, that if an angel from heaven should tell them the foundation was sandy; nay, if he himself should preach another doctrine, they were not to believe him. Therefore, if you wilt take him and have him, trust perfectly in the grace that is revealed by JESUS CHRIST: do it not by halves; saying with thyself, It may be I shall be saved, it may be not. You may build on it, you maycst venture thy life on it.

 

 All these things being now considered, the great danger in refusing, the inestimable benefit in accepting, and the certainty of enjoying CHRIST, if you are thronghly willing; then venture on him. Why do you stand off What can we say more to persuade you If you will take him, and his righteousness, you may have it. God has committed this to us; " what we loose on earth, shall be loosed in heaven." He has given us the keys of heaven and hell, and if we open the gates of heaven to any, they shall stand open; and now in the preaching of the Word, the gates of heaven stand open to every one of you. There-fore come in while it is called to-day, before the sun set on you, as you know not how soon it may be. Indeed, if we had not made the offer, the danger had been ours, and we should have perished for your sakes: but seeing we have " made manifest the whole council of GOD, we are now free/from the blood of every one of you:" for we have made known the will of God to the full. You know what is offered to you; and if you take him hot, your blood shall be upon your own heads. Therefore consider whether you will take him or refuse him. This is the question, " 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 have it.

 

 You that are now in the bloom of your youth, and you that are more ancient, living in health and wealth, you have other things to take up’your minds; but the time will come, when the bridegroom shall enter in, and the doors shall be shut, when your hour-glass shall be out, and your time spent, and then what we now offer shall be reckoned glad tidings. But take heed that it be not too late, beware lest you cry and God refuse to hear. Not but that God will hear every man, if his cry come from true and unfeigned faith; but it may be, God will not give it when you are come to that extremity. 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 give such, a spirit 4nd disposition as he will accept of. - CHRIST died to purchase to himself " a peculiar people zealous of good works." He died for this end, that men might do him service. And if you will not come in, in time of strength and youth, when you are able to do him service; I say (in his ordinary course) he will reject you in your extremity. You may not then expect mercy at his hands. Therefore do not say, Iwill follow my covetousness and idleness, my pleasures and business, my lusts and humors, and hereafter come in; for you are not to choose your own time. If he call you, and you refuse to come, take heed lest in his wrath he swear that you shall not enter into his rest.

 

The next point that these words afford us, is this; that faith is that whereby the righteousness of God is made ours to salvation. The righteousness of God (says the apostle) " is revealed from faith to faith:" that is, it is so revealed and offered by GOD, that it is made ours by faith; we are made partakers of it by faith. Now for the opening of this point to you, you must understand, that there are two ways or covenants, whereby God offereth salvation to men. One is the covenant of works, and that. was that righteousness by which Adam would have been saved if he had stood in his innocency; for it was that way that God appointed for him: Do this, and live. But Adam performed not the condition of that covenant, and therefore now there is another covenant, that is, the covenant of grace. This' is thus expressed, " To him which worketh not, but bclieveth on him which justifieth the ungodly, his faith is accounted righteousness," Rom. 4: 5; (mark it,) " To him that bclieveth on him that justifieth the ungodly;" that is, there is a certain righteousness that CHRIST has prepared or purchased for men; and though they be ungodly, he requires nothing of them, but only, that they take it.* Now he that will believe God that he has prepared this righteousness for him, and will receive it, it is enough to make him a righteous man in God's acceptation; so that this is the only way now by which men shall be saved. The work is already done on CHRIST's part. There is the righteousness that God has prepared, which is therefore called, the righteousness of God; and there is nothing precedenily required on our part, but taking and applying of it.

 

 But, you will say, Is there nothing else required of us Must God do all, and must we do nothing, but only take that righteousness that is prepared for us I answer, it is true indeed, we must lead a religious, sober, and righteous life; for, " for this end has the grace of God appeared." Yet you must remember withal, that we can-not work this holiness in ourselves; that must be God's work.f We are only to take this righteousness, and the other is but a consequence that followeth upon it. To illustrate this unto you by a similitude; a wheel or a bowl runneth, not that it may be made round; that is the business of the workman, who makes it round, that it may run. So it is in this case; God does not look that we should bring holiness with us, for we have it not to bring. We are at the first only to believe, and accept this righteousness that is offered us. When that is done, it is God's part to frame us, and fashion us for an holy life.

 

 We read, Eph. 2: 1O, " We are God's workmanship, fashioned in CHRIST JESUS, to walk in good works, which be has ordained." Mark it: It is not an action of our own God is the workman; we are the materials, as the clay and the wood, that he takes into his hands. When we have but taken this righteousness that is offered, it is God's work to cast us into a new mould; to give us a new heart, and to flame a new spirit within us, that so we may walk in good works before him. This is the great mystery of godliness: and we have much ado to persuade men to believe that the righteousness prepared by CHRIST should be offered to them, and nothing be required but receiving of it. This will not sink into the hearts of melt by nature. They think they must do something precedently, or else this righteousness is not offered them. But, my beloved, we must learn to believe, and know, that it is the work of God to sanctify us, after he has justified us, and not before.

 

 In many things indeed there is still some precedent actions of our own required, to gain this or that habit or ability; as in the learning of arts and sciences, or to write well, there is some action of our own required for it, and then we get the ability to do it. But then, besides these, there are other habits, that are planted by nature in us; as, an ability to hear, to see, and taste. Now, we need not any action of our own for the attaining of them, be-cause they are planted in us by nature. So it is in these things that belong to salvation. We may indeed get habits of moral virtues, by labor and pains of our own; there are actions of our own required to them; and in that the philosopher said right, that " we learn to Le temperate, and sober, and chaste but for the graces of the Spirit, it is not so. Those habits that nature has planted in us, we exercise them naturally, without doing any action of our own to attain them; as we do not, by seeing oft, learn to see, but it is a faculty naturally planted in us. So it is in all the works that we must do, which are the way to salvation; God works them in us, he infuses these habits into us. Therefore this conclusion is good, that it is faith alone, by which this righteousness is made ours to salvation.

 

 This is evident by the apostle, Gal. 2: 21, " If righteousness had been by the works of the law, then CHRIST had died in vain." As if he had said, salvation must needs come one of these two ways: either by something that we do ourselves, some actions that we ourselves have wrought;. or else it must come merely by faith. Now if it had been attainable by any work of our own, CHRIST died in vain: as if he should say, CHRIST could have given you ability to do those works without his dying; but for this very cause CHRIST came into the world, and died, that he might work righteousness, and make satisfaction to God: so that you have nothing to do for the first attaining of it, but to receive it by faith.

 

And if you would know the reason why GOD, who might have found out other was to lead men to salvation, yet has chosen this way, above all others, (to receive the righteousness of CHRIST which he has wrought for us, only by faith) you shall find these four reasons for it in the Scriptures: two of them are set down Rom. 4: 16, "Therefore it is by faith, that it might conic by grace." This is one reason why God will have it by faith, " that it might be of grace." For if any thing had been wrought by us, (as he says in the beginning of the chapter,) it must have been given as wages, and so it had been received by debt, and not by favor, but this was God's end in it, to make known the exceeding length and breadth of his love, and how "unsearchable the riches of CHRIST are." His end was to have his grace magnified. Now, if there had been any action of ours required, but merely the receiving of it by faith, it had not been merely of grace. For faith empties a man; it takes,a man quite off his own bottom. Faith cometh as an empty hand, and receiveth all from GOD, and gives all to God. Now God would have salvation received by faith only, that it might be acknowledged to be free, and to be altogether of grace.

 

 Secondly, as it is by faith, that it might come by grace, so it is thus also " that it might be sure; that the promise might be sure." If it had been any other way, it had never been sure. Suppose that God had put us upon the condition of obedience, and had given us grace and ability, as he did to Adam,''' yet the law is strict, and the least failing would have caused death. But now, when the righteousness that saves us is wrought already by GOD, and offered to us by him, and offered freely, and that the ground of this offer is the sure Word of GOD, we may build infallibly upon it.

 

 Thirdly, it is by faith, " that it might be sure to all the seed;" not only to those that are of the law, but also to them which were strangers to the law. If it had been by the law, then salvation had been shut up within the compass of the Jews; for the gentiles were strangers to the law of God; they were unclean men, shut out from the common-wealth of Israel. But when it is now freely propounded in the gospel, and nothing is required but only faith to lay hold upon it,—when there is no more looked for but believing and receiving,—hence it comes to be "sure to all the seed."

 

 The last reason why it is of faith is, that no man might boast, " that no flesh might rejoice in itself." For if it had been by any other means, by any thing done in our-selves, we had had cause to rejoice in ourselves. But for this cause, says the apostle, 1 Cor. 1: 3O, " CHRIST is made to us wisdom, righteousness, sanctification, and redemption, that he that rejoiceth," or glorieth, " might rejoice," or glory, " in the Lord."

 

If God had given us a wisdom of our own, we would have had cause to have rejoiced in ourselves; but as we are mere darkness, Ephes. 5: 8, and there is nothing but foolishness and weakness in us, and we have wisdom only in him, "no flesh can glory in his presence." Again, if we had had grace put into ourselves, for which God might have accepted us, the flesh would have boasted; there-fore his righteousness is made ours. But, when this is done, yet, if after justification it had been in our power to have performed the works of sanctification by any strength of our own, we should yet have been ready to boast thereof. Therefore, " CHRIST is made sanctification" too; so that "we are not able to think a good thought," we are not able to do the least good thing without him: "It is I (says the Lord,) that do sanctify you." It is I that do act every grace: it is I that do put your hearts into a good frame. "CHRIST is made sanctification to us;" so that take a holy man after he is justified, it is CHRIST that sanctifieth him, and that carries him through his life in an holy and righteous conversation. And all this is done that " no flesh should rejoice in itself." And yet one thing more is added by the apostle; for if a man could rid himself out of misery, if a man could help himself when he is under any cross or trouble, he would then be ready to boast in himself: therefore, says he, " CHRIST is made to us redemption also:" so that take any evil, though it be but a small evil, a small disease, a little trouble, no man is able to help himself; it is CHRIST that redeems us from the least evils, as well as from hell itself. (For you must know, that all the miseries that befall us in the world are but so many descents and steps towards hell.) Now, all the redemption that we_have is from CHRIST. So that let us look into our lives, and see what evils we have escaped, and see what troubles we have gone through, see what afflictions we have been delivered from, it is all through CHRIST, who " is made redemption for us." It is -true indeed there are some general works of God's providence that all men taste of; but there is no evil that the saints are freed from, but it is purchased by the blood of CHRIST; and all this God has done, " that a flesh might rejoice in itself:" and for this cause salvation is propounded to be received only by faith. There is no more required at our hands, but the taking of CHRIST by faith; and_ when we have taken him, then he is all this to us.

 

 You now see the reason why it is by faith only that the righteousness of CHRIST is made ours to salvation. I need add but one thing more; and that is, to show you what this faith is: for when we speak so much of faith, every man will be inquisitive to know what this faith is. Faith, if we take it in the general, is nothing else but this, " A firm assent given to the things contained in the Holy Scriptures, for the authority of God that spoke them."

 

 But if we speak of justifying faith, we shall find, that that is not commonly expressed in the word believing only, but believing in CHRIST, which is another thing: and therefore you shall -find that it differed' in two things from this general faith. First, in regard of the cbject; and indeed that is the main difference: for whereas the other faith looks upon the whole Book of GOD, and believes all that God has revealed, because God has revealed it; this justifying faith pitcheth upon CHRIST, and takes him, with all his benefits and privileges. So that the difference lieth not in the habit of faith, but in the object; for with the same faith that we believe other things,' we believe this; as with the same hand that a man takes other writings, he takes a pardon; with the same eyes that the Israelites saw other things, they looked upon the brazen serpent. The second difference is a main one too; for whereas the other faith sdoes no more but believe the truth that is revealed, justifying faith takes CHRIST, and receives him. There is then an act of the will added to that faith, as it is expressed Neb. 11: 13, "They saw the promises afar off, and embraced them." Others, it may be, see the promises, and believe them, but they do not embrace them. So that justifying faith may be thus described:

 

 Justifying faith "is a grace or habit infused into the soul by the Holy Ghost, whereby we are enabled to believe, not only that the Messias is offered to us, but also to receive him as a Lord and Savior." That is, both to be saved by him, and to obey him; (mark it!) I put them together,—to take him as a Lord and as a Savior. For you shall find that they are j.pined together in the ordinary phrase of Scripture, "Jesus CHRIST, our Lord and Savior." Therefore we must take heed of disjoining those that God has joined together: we must take CHRIST as well for a Lord as a Savior. Let a man do this, and he may be assured that his faith is a justifying faith. Therefore, mark it diligently, if you wilt take CHRIST as a Savior only, that will not serve thy turn. CHRIST giveth not himself to any upon that condition, only to save him from hell; but we must take him as a Lord too, to be subject to him, to obey him, and to square our actions Laccording to his will in every thing. You must not only take him as a priest, to intercede for you, but to be your king also. You must sutler him to rule you in all things; you must be content to obey all his commandments. It is not enough to take CHRIST as a head, only to receive influence and comfort from him; but you must take him also as a head to be ruled by him, as the members arc ruled by the head. You must not take one benefit alone with the members, to receive influence from the head, but you must be content also to be guided by him in all things, else you take him in vain.

 

 That you may more fully understand what this faith is, I will add these four things:—1. I will show you the object of this faith. 2. The subject or place where it is. 3. The manner how it justifieth us. 4. The actions of it.

 

 First, consider the object of this faith, and that is CHRIST. And herein this is to be marked, a man must first take CHRIST himself; and after, the privileges that come by him. And this point I could wish were more prest by our divines, and that our hearers would more mind it. I say, remember that you must first take CHRIST himself, and then other things that we have by him, as the apostle says, Rom. 8: 32, " If God has given us him," that is, CHRIST, "he will with him give us all things else." But first have CHRIST himself, and then all things with him. Faith does not leap over CHRIST, and pitch upon the promises of justification and adoption, but it first takes CHRIST. The clear understanding of this will help us much in apprehending what justifying faith is. As it is in other things, if you would have light, you must first have the sun; if you would have strength, you must first take meat and drink before you can have that benefit by it; so you must first have CHRIST himself before you can partake of those benefits by him: and that I take to be the meaning of this, Mark 16: 15, "Go preach the gospel to every creature under heaven; he that believes and is baptized, shall be saved:" that is, he that will believe that JESUS CHRIST is come in the flesh, and that he is offered to mankind for a Savior, and, will be baptized,—that will give up himself to him,—that will take his mark upon him; (for in that place, by baptizing is meant nothing else but the giving up of a man's self to CHRIST, and making a publie testimony of it.) Now everyone that will believe and be baptized,—that is, give up himself to CHRIST,—shall be saved. So that a man lutist first take CHRIST himself, and then he may do as the wife after she has her husband; she may think of all the benefits she has by him, and may take them and use them as her own.

 

 The second thing that I promised was to show you the subject of faith, and that is the whole heart of man,—both the mind and the will. First, on the part of the understanding, it is required that it believe; that is, conceive and apprehend what God has revealed in the Scriptures. And here an act of God must come in, putting a light into the understanding. For, my beloved, faith is but an addition of a new light to reason; that whereas reason is purblind, faith comes and gives a new light, and makes us see the things revealed by GOD, which reason cannot do. By faith we apprehend these great and glorious mysteries, which otherwise we could not apprehend. So then there must be light put into the mind, that a man may be able by that to believe this; to conceive and apprehend the things that are offered in the gospel.

 

 But this is not all; there is an act also of the will required, which is to take and receive CHRIST: for this taking is an act of the will; therefore observe, there must be a consent as well as an assent. Now it is the act of the understanding to assent to the truth, which is contained in the promises: but that is not all; there is also an act of the will requisite to consent unto them; that is, to embrace them, to take them, and to lay hold upon them, and to apply thetn to a man's self. Now this also must be wrought by God. As God puts a new light into the understanding, to see and believe these truths; so there is another act which God also works on the will; and unless he work it, it is not done. For come to any man that is in a state of nature, and ask him, " Will you be content to take CHRIST That is to say, to receive him in that manner as he has been described" His answer would be, "No." Beloved, the lives of men express it, though they speak not in so many words. Therefore, till God come and draw a man, and change his will, the work is not done. So then we see that faith is an action both of the mind and the will, wrought by GOD, enlightening the ind, and changing the will; which is that which our Savior CHRIST calls drawing; "None comes to me unless the Father draw him." That is, unless God change him, and put such a disposition into him, that he can find no rest till he come to CHRIST.

 

 Thirdly, the next thing we are to show you is, haw this faith justifieth. Now you must know that this faith is considered two ways; either as it works, or as it receives; either as a quality or as an instrument. As a quality, it works; and in this sense it has nothing to do with justification. It justifieth us as it is an instrument, and that not by altering the nature of sin; that is, by making sin to be no sin; but by taking away the efficacy of sin. As for example, When a man has committed sins, faith cdoes not make his sins to he no sins. It cannot be that that sin which is once committed, should be made no sin. We cannot make adultery to be no adultery; for the nature of the thing must remain. Well, now what cdoes faith It cdoes this; though the sin be the same that it was, yet it takes away the guilt of sin, that power of it by which it puts us into the state of condemnation, and by which it binds us over to punishment. As the lions to which Daniel was cast, were the same as they were before, they had the ordinary nature of lions; but at that time God took away that fierceness that was in them, so that they did not devour him; so it is with sin. The nature of sin is to condemn us; but when God shall take away this efficacy from it, it does not condemn. And this is that which faith cloth.

 

Faith then, by taking away the efficacy and power of sin, justifies as an instrument, as a hand takes the pardon. The king, when he pardoneth a traitor, does not make his treason to be no treason, for the act of the treason remains still; but the taking of the pardon makes the traitor to be no longer under condemnation. So, my beloved, faith is that act that takes the pardon from God so that, though, the sin remain the same, and of its own nature is of power to bind us over to death; yet by this faith taking the pardon from GOD, it comes to pass that it hurts us not, we, are not condemned for it. Thus, I say, faith justifies us as an instrument, by accepting, receiving, and taking the acquittance that God has given to us, through CHRIST.

 

 Fourthly, Let me add the next thing; which is, what the acts of this faith are; and they are these three: first, to reconcile, or to justify: secondly, to pacify the heart thirdly, to purify or sanctify. The first thing that faith does is to reconcile: that is, (as I said before,) by faith we are pitched upon CHRIST; we take him first, and then we take the privileges that follow thereupon, forgiveness and adoption. Being reconciled to CHRIST by faith, we have boldness to go to CHRIST for forgiveness; to go to CHRIST to make us heirs of all things. For after this manner faith cdoes it; " All things are yours, whether Paul or Apollos." And why Because you are CHRIST's. (Mark it,) you must first be CHRIST's: that is, even as’the wife is the husband's, so you must be knit and united to CHRIST, and then all things are yours. Faith first makes us one with him and in him, one with God the Father; and then all things are given unto us, and made ours.

 

The second act of faith is to quiet and pacify the heart; to comfort us, in assuring us that our sins and transgressions are forgiven; and this is different from the former. For you must note, there are two acts of faith; the one direct, by which we apprehend and take CHRIST, and the righteousness that is offered through him, by which we take forgiveness; and the other reflex, by which we know that we have taken CHRIST, and have taken out our pardon: aad this act is very different from the former.

 

 The-first act of faith, whereby we take CHRIST, and those privileges by him, is founded upon the sure Word of God; God has tendered it to us upon his Word and promise. But the second, whereby I know that I have done this, is grounded upon experience. But we are helped by the Holy Ghost to know it, "for the Spirit itself witnesses with our spirit that we are the children of God."

 

 We come now to the uses of this point faith is that whereby we are made partakers of the righteousness of CHRIST. And first; if it be by faith only, that we arc made partakers of that righteousness that saves us, we should learn to come to CHRIST with an empty hand, and not to be discouraged for any want that we find in ourselves, for the greatness of our sin. We should not be discouraged for the want of a perfect degree of repentance and godly sorrow, or for the want of whatsoever good work you think is requisite to salvation. For, my beloved, you must know, that this is the nature of faith, that it cdoes its work best alone. Faith is so far from requiring any thing in the party that shall have CHRIST, that a man must necessarily let go all things else before he can believe. This is a point necessary to be considered, because every man is apt to think that it is impossible that God should accept him, unless there be something in him for which God should regard him. If he find himself to be exceeding ungodly, he thinks that CHRIST will never look after him. Again, if he has nothing at all to give to God; if he has nothing to bring with hint in his hand, he thinks he shall have no pardon. But, you see that faith requires nothing in the first apprehension of CHRIST: if a man be never so unworthy, it is all one; the offer, notwithstanding, is made to him. Again; why should you look for righteousness in yourselves. The work of faith is to take that righteousness that is none of your own: there is nothing else required. So then there is no reason why any mall should be discouraged in his first coining, for any want that he finds in himself, or for any condition that he is in. It is faith only that makes us partakers of a righteousness to justify us, because we our-selves have it not. I say, faith is so far from requiring any thing to be added to it, to help it in the act of justifying, that of necessity it excludes all things else. For faith has this double quality; to lay hold on CHRIST offered, and to empty a man of all things else. As for example:

 

 Faith is not only the believing of a truth which is delivered, from the authority of him that delivers it, but it is a resting upon CHRIST, a casting ourselves upon him. Now when a elan leans upon any other thing, he stands not upon his own bottom; for if he did, he could not properly be said to lean. If a man trust and depend upon another, he provides not for himself; but he that provides so as to snake himself safe, if another should fail him, so far trusts himself. So that, if you trust CHRIST, it is of necessity required that you be unbottomed_of your-selves; you must altogether lean upon him; you must cast yourselves wholly upon him.

 

 Faith has such an attracting virtue in it, that,it fills the heart with CHRIST. Now it cannot fill the heart with CHRIST, unless the heart be emptied first. Therefore I say, faith has a double quality; the one to take, the other to empty; and the one cannot be without the other. Hence it is that we say, faith engrafts a man. A man cannot be engrafted into a new stock, unless he be quite cut off from the former root; therefore faith drives a man out of him-self, and makes him nothing in himself; so that when be comes to lay hold on the promise of GOD, he looks at no quality or excellency of his own; he looks at no fitness or worthiness in himself, but he comes with a hand and heart altogether empty. So that when a man comes to beseec.i God to receive him to mercy, and to grant him a pardon of his sins,—when he comes to take hold on the righteousness of CHRIST for his justification,---if he think that there is any little worthiness in himself, or that there is no fault in him at all, and from thence shall think that God vt ill receive him; this man is not fit to take CHRIST; he must be wholly emptied of himself, and then God will speak peace unto him.

 

 But you will ask, What is that which faith does empty a man of I answer, Faith empties a man of two things: 1. Of all opinion of righteousness in himself. 2. Of all opinion of strength and ability to help himself. For if either of these remain in the heart, a man cannot receive CHRIST. First, I say, a marl must be emptied of all opinion of worthiness in himself; of all conceit that he has the least righteousness in himself. When the young man came to CHRIST, and CHRIST told him that he must keep the law, and he said he had done all those things from his youth, CHRIST knew that he was not yet fit: therefore, says he, " Go and sell all that you hast." CHRIST's end was nothing else but to discover to him his own unworthiness. If you wilt be perfect, says CHRIST, make this trial. Can you be content to let thy wealth go to follow me Can you be content to suffer persecution Ile could not. And this showed that he was not yet perfect; but that he was still a sinful man. This was the way to prepare him for CHRIST. This course we see CHRIST always took. We see it expressed in the parable of the publican and pharisee; the publican went away justified, because he was wholly emptied of all opinion of worth in himself: but the pharisee was not justified; not because he was not outwardly a jester man than the publican; but because he had an opinion of his own righteousness; of a worthiness in himself, therefore he went home not justified. That which a man thinks he has already of his own, he will never be at the cost to buy. Therefore that is the first thing that a man must do; he must think himself of no worth at all, he must be empty of all opinion of his own excellency.

 

 Secondly, but this is not all; although a man be persuaded of this, that he has no worthiness in himself, yet, if he think he is able to help himself, he will not come to take CHRIST. And therefore this farther is required, that a man see that he has no ability to help himself, that all his redemption must come from CHRIST. If you ask many men whether they have any opinion of worth in themselves 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 imagine they can do it soon enough hereafter. They can for the present subsist without CHRIST. But when God shows a man's heart to himself; when God shows a man his danger, and how unable he is to help himself out of it then he will have no rest till he have CHRIST. Many men complain that they would believe, but they want that sorrow that they should have; that repentance they would have; they think they are not yet fit, therefore they dare not apply the promises. We may complain indeed if we find a want of desire after CHRIST; for that is required: but if we look upon any thing as a qualification in ourselves, such a worthiness is not required: we must be driven out of all conceit of it, or else we cannot take CHRIST. Well then, seeing it is only faith whereby we lay hold on CHRIST's righteousness, we have no reason to be discouraged in respect of any want; nay, we must find a want of all things, in ourselves, before we can be made partakers of this righteousness.

 

 A second use of this point is, if it be by faith only we are made partakers of this righteousness, then we should learn to glory only in GOD, not in ourselves; for this is the very end why God appointed this way of salvation, " For he has chosen us to the praise of the glory of his grace, in his Beloved," 1Jph. 1: 6. Now if that be God's end, why he will have us saved by faith, let us not disappoint him of his aim; let us not take from him the glory of his grace; but let us glory in the Lord. This point we should especially look to, not to glory in our-selves. Every man is apt to reflect upon himself, -and would fain see some worth there, that he might glory in. It was Adam's fault in Paradise; whereas he should have trusted GOD, and have wholly depended upon him for all.

 

 He would needs know good and evil. He would have something of his own; and this was it that lost him all, and brought the curse upon him. Now in the gospel, God comes by a second means of saving men; and in this the Lord would have the creature to have nothing in himself to glory in. But man is hardly brought to this, but exalts and lifts up himself, and would fain have some worth and excellency of his own; but as long as we act thus we cannot be saved. We have an excellent place to this purpose, Col. iii 11; the apostle says there, (in the matter of salvation,) "There is neither Jew nor Gentile, bond nor free, but CHRIST is all in all;" that is, when we come to be justified before GOD, when we come to the matter of salvation, God looks at nothing in a man, he looks at no difference between man and man. One man is virtuous, another man is wicked; one man is a Jew, and has all the privileges of that people; another man is a Gentile, an alien from the commonwealth of Israel; one nian is circumcised, another man is uncircumcised; but all this is nothing. Why Because " CHRIST is all in all." You are to observe first, that CHRIST is all; that is, there is nothing else required to justify. Indeed, if we were something, and he were not all, we might then look at something besides; but he is all. And again, he is all in all: that is, go through all things, that you may think will help you to salvation; in all those things CHRIST is only to be respected, and nothing but CHRIST. Whatsoever is done without CHRIST, God regards it not., If you will do any work of your own to help yourselves in salvation, if you will rest upon any privileges,- CHRIST is not all in all; but CHRIST must be all in all in every thing. And if only CHRIST be all, then we must come only with faith; for it is faith only that lays hold on CHRIST.

 

 Now a natural man will not have CHRIST to be all, but himself will be something. Or if CHRIST be all in some things, he will not have CHRIST to be all in every thing. To have CHRIST to be' his wisdom, his righteousness, hissanctification; to do nothing but by CHRIST; to have CHRIST to be his redemption, not to be able to help himself without CHRIST, but that CHRIST must help hint out. of every trouble, and bestow upon him every comfort; this, I say, is contrary to the nature of man. Therefore we must be thoroughly emptied of ourselves in this matter of glorying, as well as in the matter of taking. For in what measure any man sets any price upon him-self, so far as he has any opinion of himself that he is something, just so far he detracts from CHRIST. But when a man boasts not of himself at all, such a man rejoicer' in God altogether, such a man will stand amazed at the height, and breadth, and length, acid depth of the love of God; such a man will be able to see, that there are unsearchable riches in CHRIST; such a man will be able to say with Paul, that he cares for nothing, he reckons all things dung, Phil. 3: 8. I am a Jew, I am a Pharisee, I have been as strict as any man; yea, I went beyond others; yet I look not after these things, but that I may be found in him, not having mine own righteousness, but that righteousness that God accepteth, which is through faith in him. Therefore, my brethren, learn thus to rejoice in CHRIST and in GOD, and not in yourselves. This is the. most excellent work that we can perform.

 

 Thirdly, if it be faith only, by which we are made partakers of the righteousness by which we are saved, then it should teach us to let other things go, and principally to mind this; to labor to get faith, whatsoever becomes of other things; fdrit is that by which, we have salvation. It is true, there are many other excellencies that we are capable of, many moral virtues, such as Aristotle and Socrates have described; but, without faith, God regards none of these. Take one that is a wicked man, and take another that lives the most strict and exact life, who yet is not justified by faith, God makes no difference between these men; the one is as near to heaven as the other; God looks upon them both with the same eye; for he regarded' nothing without faith. He that halls been the most profane and ungodly, if he come with faith, he shall obtain CHRIST; the other that has all moral virtues, without faith, they shall do him no good. Therefore you are to seek for nothing in the matter of justification, but how you may be enabled to believe. If men will employ their strength and their endeavors, and busy themselves to attain such and such virtues, it is but as the watering of the branches,, and to let the root alone. Faith is the root; that is, it is that which makes all acceptable to God. without this, what is our preaching We may gather near as good instructions to resist vice out of Seneca, as out of Paul's epistles; but this differenceth it, that we preach CHRIST, and from CHRIST we derive strength to do all things else; and that makes all else to be acceptable.

 

 You here see not only the difference between moral virtues, and those in a true Christian, (which is godliness,) that they come from different fountains, and look to different ends; but you see also the difference between the skews of strictness in worldly men, and that sincerity of life that we preach unto you, which is an effect of faith. For, if you mark it, you shall find that all they do, either is without CHRIST, or adds to CHRIST. They think they shall be saved for doing such and such things, which prepare and fit them for salvation. They look mainly to the works done, but still CHRIST only is not sought after in all this. But now look to the doctrine that we have delivered. It is CHRIST that we preach: it is faith that we preach unto you. It is true, we preach those things too; we lay the same necessity upon you of doing good works; we stir you up to holiness of life, and mortification. But here is the difference; we say that faith cdoes all: we derive all from a justifying faith, laying hold. upon CHRIST: and so love to him, and all other graces arise from this.

 

 Now when we are come with boldness, and have laid hold on CHRIST, then let us look to the privileges; then let us take the pardon of our sins, and all things else, only remembering that condition of after-obedience. It is true we may come freely, and though nothing be required, but that we take the Son of God that is offered, yet, there is a condition of after-obedience; we must resolve to serve him, and to love him with all our heart; we must resolve to do that which Ruth promised to Naomi, to live with him, and to be with him, and that his people should be our people, and his God our God. But remember, when God calls you to come unto CHRIST, he promises that the virtue of CHRIST's death shall kill sin in you, and that the virtue of CHRIST's resurrection shall raise you up to newness of life. God has promised that he will give you the Holy Ghost. Now, " He that has called you is faithful, and he will do it." So that I say, if you will come in, if you will accept of CHRIST upon his own conditions, it is certain God will receive you. And if yoo find yourself troubled with any lust or temptation, press upon GOD, urge him with his Word and promise, that he would assist you by his own strength, and resolve as Job, " Though he kill me, yet will I trust in him." And he will enable you to overcome.

 

 Now because this laying hold on the promises is a point of much moment, and because it is a thing that is not easily done, therefore I will show you these two things: 1. That the understanding must be rightly in-formed in it: and That the will must be drawn to it. First. The understanding must be rightly informed what ground a man has to do it. When a man is persuaded in a confused manner, without any just ground, this is not right; this keepeth many from assurance, because they are not clearly instructed in it. For, to the end that faith may take hold on the promise, we must conceive of the right method; and that stands in these four things: 1. We must see our own condition, we must be sick before we can seek to the physician; we must see ourselves to be condemned men, and that there is nothing in us to help ourselves; we must see ourselves to be children of wrath, and then we shall come and seek for a remedy. 2. We must look to the promises of God. which are contained in his Book. CHRIST is there clearly offered, only with this condition, that we must obey him, and serve him, and love him. CHRIST is offered in the Scriptures to every one, and if you have him, you shall have a pardon of your sins with him; only he is offered with condition of obedience. Well then, after a man has consulted the Book of GOD, he considers in the first' place, the generality of the promise, that it is offered to all, and bone is excepted; and, in the next place, he concludes, if it be offered to all, it is offered to me. But he inquires further; Will CHRIST do to me as he has promised Is he able and willing to do it When this is well pondered, and we find that we have a sure word to confirm this, then, 3. We must come and take him. And when this is done, when we have taken CHRIST, and bestowed ourselves upon him, then, 4. We must consider what we shall have by him, and make use of all that CHRIST brings with him, pardon of sin, and all things else that he has, we have with him. We are the sons of GOD, and shall be sanctified, (for together with him we have his Spirit;) all our prayers shall be heard; all the promises in the Book of God are ours. As all the world is his, so it is all the wealthy of a Christian after he has taken CHRIST.

 

 Secondly. The next thing to be done, is this, to draw the will to take the promises; for, though the under-standing rightly apprehend all that is delivered in the Word, yet except we willingly take CHRIST upon these conditions, the thing is not done. Seeing then the will has a part in faith, as well as the understanding, and this must be drawn, the question is, who must draw it This is the work of God; he only has the sovereignty over the will and affections of man; it is the great prerogative of God. When a business is to be done with the will and affections, God must persuade to it. So says our Lord, John 6: 44, " No man can come to me except the Father draw him." But how shall that be done Itis not such a drawing as when a man is drawn by force; but it is a drawing which is done by changing tile will and affections. When God alters the bent of the mind, and affects a man's heart so, that he cannot rest till he has CHRIST; and when he sees his need of him, he will not give over till he be sure that he is reconciled to him. " Draw me, and I will run after thee," says the desiring souI." Here is meant such a drawing as is called tile teaching of GOD, John 6: 45, "Ye shall be taught of God;" that is, when God comes to teach a thing, he boweth the will and affections to it. Now there are three means by which God cdoes usually draw the will. And 1. The will is drawn, by being persuaded what the miserable condition of a man is, that is not yet come to CHRIST, that has not yet taken him, that has not got the pardon of his sins, that has not got assurance that CHRIST has received him to mercy. 2. By being persuaded of the good that he shall get by coming to CHRIST. And, 3. That he shall not lose his labor, if he attempt to come to him.

 

 The first thing, I say, that draws us to CHRIST, is to consider how miserable we are without him. When a man is persuaded of that, and sees this necessity laid upon him, of coming or perishing, then he will come in. Therefore we say the law drives men to CHRIST: and the law cdoes it by sheaving a man his sin, and the curse due to it. This draws him to consider that God is his enemy, that all the creatures are his enemies. For if God be thine enemy, then needs must all the creatures be so, because they turn with him to and fro, as an army turns at the beck of the general. Now for a man to consider that he has God and the creatures to be his enemies, that every thing works together for his hurt; that prosperity slays him, and adversity is not a medicine, but a poison to him: that the Word, which is the " savor of life" to others, is the " savor of death" to him; that the sacraments, which are a means to convey grace and assurance to others, are a means to convey SATAN to his heart; I say, when a man seriously considers this; when he seeth what case he is in, and that he cannot live without CHRIST, this will be one thing that will incline the will to take CHRIST.

 

 In the second place, we must find some good, some excellency in CHRIST; and this is the second thing that draws the will. If we take him, we shall have all his wealth, and all his honor, all the joy and pleasure he can afford. We shall have all his wealth; that is, go through the whole universe, and see what there is profit-able or comfortable to the sons of men, and all that is ours. Is not this a strong argument to move a man to take CHRIST That all the angels in heaven, all the excellent ministers on the earth, (that are next to angels,) tire all his servants All the world is his, both life and death; that is, whatsoever belongs to this life or another, all is for his service. When the apostle could say no more, he said, "Things present, or things to come;" for a man should look to both. As heaven will not content him without the things of this life, so the things of this life will not content him without heaven; but when there are both, the mind is satisfied. This then may well draw you, when you see how miserable you are without him, and that you shall gain so much by him.

 

 In the third place, if you seek for CHRIST, you shall find him; you shall not lose your labor in attempting; you shall be sure to obtain. It is a great means to en-courage you to come unto him, when you see you shall not fail. There is nothing required on your part, as you have heard before, but only an earnest hunger and thirst after him. " IIe justifies the ungodly." And therefore i any thing hinder, it must be on God's part. Now what is there on God's part that hinders He has promised, and he will not go from his Word. And therefore, when there is no hindrance on either part, why do you not believe If you are willing to come, you are sure to receive him; you shall have remission of all your sins. Consider what CHRIST did in the days of his flesh; how he behaved himself then Was he not exceeding gentle to all that came to him Exceeding compassionate and pitiful Ready to heal every one, ready to do any thing that was requested of him That he denied not any that was importunate with him Do you think that he has put off that disposition Is he not the same still As it is in the Hebrew, Is he not a merciful High Priest still The bowels of compassion in him melt over a straying sinner, and he is ready to receive him. His bowels yearn within him, and therefore doubt not that the Lord will receive you.

 

 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 certainly be received, he cannot refuse me; all this will help to persuade me. This you should learn to press upon your own hearts. We that are the ministers. of CHRIST, are bound to press it upon you. He has sent us out to compel men to come in, that his house may be full. He commands us to go out into the highways, and into the hedges, and compel men to come in; that is, to be very importunate with them, promise them, threaten them, command them in the name of CHRIST to come in. God would fain have his house filled. " He has killed his fatlings." He would not have his table ready, and have no guests. He would have his house filled, that his table might not be prepared in vain; and that it may not be in vain, we are to invite you to this marriage; we are to invite you to a banquet. In a banquet there is a concourse of all pleasant things. Such things are in CHRIST. There is a concourse of all spiritual joy and comfort; of all precious things you can find. And if you will come and take, ye shall have all his jewels, all his graces to adorn you. Let this persuade you to come in:

 

 But some may object, " If I come in, I must lose my right eye, or right hand; 1. must part with my sins, which are as dear to me as these members." It is true, we must do so, but then we shall have heaven for our labor. If heaven be not worth the losing of a right eye, or a right hand, keep thine eye still; but if you dost, you shall be sure to go to hell with it. There needs no other answer: do but seriously consider this; if I will I may keep this fleshly desire; but it will certainly lead me to hell. But, it may be further objected, " If I do thus, I must deny myself; and it is a difficult thing for a man to offer violence to himself, to cross himself in all his desires; especially to cross those that are most rooted in the soul, is very difficult," I answer, CHRIST is worthy of all these; and you shall provide better for thyself by doing this. If a man have a disease, that cries hard to him to have such and such things, it is wisdom for him to deny it, because he nourislleth that which would destroy him. A man's self-love is his disease, and to indulge that is his destruction. That which you call yourself, is your disease, and when you feed yourself, you feed your disease; and therefore every one is to be ruled by the physician's advice, who teacheth to do otherwise, even to deny himself daily.

 

Ye have now heard the first point, that righteousness is revealed and offered in the gospel, to as many as will take it: as also the second; that it is by faith we are made to partake of this righteousness. The third point that we are now to handle is this, that faith admits degrees, and every Christian ought to grow from degree to degree. This proposition has two parts: 1. That there are degrees of faith. 2. That we ought to grow from degree to degree. First. There are three degrees of faith. As there are two acts of faith; one whereby we take CHRIST, which we call a direct act, whereby we truly lay hold on him, and receive him as our Lord and Savior; the other whereby we know we have received him, called a reflex act, which is assurance, so both these receive degrees. The first act of faith receives degrees in three respects; the last in one respect.

 

The first act of faith, by which we take CHRIST offered unto us, admits this first degree, in respect of persuasion. There is a great degree of persuasion that CHRIST is offered, and that he is ours; and there is a less degree of persuasion also. It is true we find this proposed in the Word, that CHRIST is given to us; now, though all real believers are persuaded of the truth of this, yet are not all alike fully persuaded of the truth of it. And this we need not wonder at; for though it be faith, and though the persuasion be true, and good, and firm, yet, notwithstanding, it may admit of degrees, else any man might object, " If a man be fully persuaded, what needs he more If he be not fully persuaded, it is not faith." I answer, there arc degrees in the very persuasion, though the persuasion be good and true. As for example; a than may see a thing by a little, glimmering light, but when there come more candles, he may see more clearly, although he saw it certainly before. so we may behold the promises of GOD, and apply them to ourselves, and yet this may admit more degrees. When there is more. light, and more arguments, when the Spirit of adoption speaks more clearly and fully to us, there may be a greater, degree of persuasion. And therefore that objection, that either it is not faith, if there be doubting; or, if it be firm in a man, he needs no more, is not true. There is a full persuasion, mentioned Col. 2: 2, which intimates, that there is a lesser degree of faith than that. As, you know, a ship may be carried with a gentle gale of wind, as well as with a stronger gale, though it go not

 

quite so fast; so likewise there is a little faith mentioned Matt. 14: 31, where our Savior said to Peter, " Why dost you doubt" Certainly Peter believed, or else he could not have cast himself upon the water; and yet there was doubting mingled with his faith.

 

 Secondly. The direct act of faith admits degrees in regard of the difficulty of the things that are to be believed. As for example, Martha and Mary both believed in CHRIST when the feasted with them; but when Lazarus was dead, and had been in the grave four days, it put them to

 

a stand to think how CHRIST could raise him again to life. Now if they had been able to believe this, there had been a greater degree of faith. That was it that magnified Abraham's faith so, that when he was commanded to go and offer his son, the son in whom God had promised that his seed should be blessed, who was called " the son of the promise," he believed that What God had promised, he was able also to perform, not-withstanding this so great difficulty, and however to mere carnal reason the thing seemed impossible. Here was a great degree of faith, because there was great difficulty.

 

 Thirdly. The direct act of faith admits degrees in regard of the extent of it, when there are more things revealed. Thus " the righteousness of God is revealed from faith to faith;" that is, the righteousness of CHRIST was revealed in the time of the law and the prophets; but it was revealed obscurely, and there was a little faith among the Jews to believe it was enough to save them; but in the days of the latter prophets, when the time drew nearer, there were greater revelations, and their faith was greater. So the apostles, when CHRIST was upon earth, had a degree of faith, but when CHRIST ascended, then there were more revelations, then they grew from faith to faith, because they grew from revelation to revelation; then the Spirit of God was sent into their hearts to reveal all things, and to lead them into all truth.

 

Lastly. The reflex act of faith that gives assurance, that pacifieth and comforts the heart, by which we know and are persuaded that we have taken CHRIST, and that our sins arc forgiven, admits likewise of degrees. And here, as the evidences of sanctification are more, so is the assurance; as the apostle says, " the Spirit witnesseth to our spirits," kVe have need of the light of the Spirit, to judge of the sincerity of the graces we have; and as we receive more and more of this light, so we grow by degrees from assurance to assurance. Now for the second part of the proposition, that we must grow from degree to degree: for as faith admits of degrees, so we must labor to grow in all these degrees. First, We must labor to grow to a more full and firth assent to the truth of the gospel promises; by that means we shall draw nearer to CHRIST, and receive him in a greater measure. The stronger the assent is that we give to the promises of GOD, wherein he assures us of the pardon of our sins, wherein CHRIST is offered freely unto us, the more we take CHRIST, and so the union is greater between us; we are linked and knit together, and nmarried, as it were, in a greater degree. Secondly, We must labor to grow in the belief of hard things propounded with slender arguments, as well as of easy things, which is the second thing wherein faith admits degrees; for' this is very profitable. I will give you but these two instances. You know what Moses lost, and what Abraham got: Moses lost Canaan, he lost the honor of carrying in the people, he lost the honor of concluding his work, when he had taken so much pains, and all for want of faith, because he did not believe when he struck the rock. Abraham believed things that were of a high and difficult nature., You sec what he got by it: for this cause, says the Lord, I will do thus and thus, " because you have riot spared thine only son." This is repeated, Rom. 4: " Abraham, being strong in faith, gave glory to God:" and therefore you see Abraham is set above all men; he is called the father of all the faithful, because he believed in God in so great a matter. This you shall gain, if you will believe; it will bring you a great reward, yea, it will not only bring a reward, such as Abraham had, but it will bring increase of the same faith. God will reveal more and more to you, and give you more of his Spirit, as he did to Nathanael: believest you for this, says CHRIST You shall see greater things than these. Thirdly, With regard to the extent of faith; we should labor to be filled full of faith, by studying the Word much; for therein will God reveal this increase. Lastly, Labor to get full assurance; for the more assurance you have the more love you shall have. And you shall do the more work, when once you are assured that your " labor shall not be in vain in the Lord;" and likewise be established in well doing. A man will never hold out and be constant, till he come to have assurance that he shall not lose his reward.

 

 I exhort you, therefore, to grow in faith. Content not yourselves with a small measure. Believe fully and assuredly that your sins are forgiven you; believe fully the grace that is given you through CHRIST; trust perfectly in the grace brought in by CHRIST. It is our fault that we do it not; and hence it is that our joy is weak, our grace is weak. Trust perfectly, " that your joy may be full," that you may have full communion and fellowship with CHRIST. The benefit is exceeding great when you trust perfectly, and why will you not. Why should you limit the Holy One of Israel, whose mercy and goodness is as his majesty If you grow in faith, you shall grow likewise in joy; and that is a thing which we have continual need of; that is of hourly use to comfort and strengthen us, and to make us abound in the works of the Lord; that helps us to go through all variety of conditions; that enables us to abound and to want, to pass " through good report and evil report," to suffer and endure persecution. Now that the more you grow in faith, the more you will grow in joy, you may learn from the apostle, Rom. 15: 13, " The God of peace fill you with all joy by believing." So then, the more we believe, the more joy, the more consolation we have.

 

 Again, The more you grow in faith, the more you shall gain the favor of GOD, the more you shall win his love. There is nothing in the world does so much win the favor of God as a great degree of faith. And therefore, (though you may be saved with a less degree, yet) that you may be in a greater degree of favor, seek more faith. Though it may be reckoned but a small matter to have a great degree of God's favor, yet it is the greatest dignity in the world. There is nothing that causes God to set so much by us as faith. When Jacob got the name of Israel, when he prevailed with GOD, certainly it was the greatest blessing that ever he had; and this he obtained, because he then showed the greatest faith that ever he did. It was his strong faith that prevailed with God. Therefore, the more faith you have, the more God prizeth you. It is this that wins his love. Again, the more faith you have, the more glory you bring to God. If there be much faith, there will be much fruit. " Herein is my Father glorified, (says CHRIST,) that you bring forth much fruit." Faith is the root of all grace. Get much faith then, you will bear much fruit, and bring much glory to God. If a man have but a little faith, though he brings forth some fruit, yet there will be something wanting. But when a roan is an eminent believer, when he is conspicuous in faith, when he is as a great light that every man turns his eye to, then he is a tree that brings forth much fruit of righteousness, and herein God is glorified.