The Breastplate of Faith and Love, Part 1 · Sermon 1
OF FAITH. The first Sermon.
ROM. 1.17.
For by it the righteousnesse of God is reuealed from Faith to Faith: As it is written, The iust shall liue by Faith.
IN the words I hauehave read vntounto you, Paul tels them that he is not ashamed of the Gospell of CHRIST. For it was a shame to him, partly, because the very substance of the Gospell was then persecution; and partly, because he was plaine in speech; hee came not with excellency of words, or mans wisedome; and therefore you may obserue what adoe he had to defend himselfe in his Epistles to the Corinthians, a wise people, who partly hated, and partly despised his manner of deliuery: but, saith hee, I am not ashamed of it, for it is the power of God to saluation: it is that which, being receiued, will bring men to heauen; being rejected, will shut men vp in Hell; and therefore it is of no small moment. He giues a reason in these words, why it is the power of GOD to saluation: For, saith he, by it the righteousnesse of God is reuealed. That is, the righteousnesse which is of GOD, which only GOD accepts, and by which alone men can be saued, is reuealed by the Gospell, and no other way.
But to what purpose is this reuealed, if I know not how to come by it? Many things are reuealed, but how shall I know that they are mine? Therefore he addes, it is the power of God to saluation, to eueryevery one that beleeues. As it is reuealed by the Gospell, so something is to be done on our part; as GOD manifests it, exposes it, and layes it open, so you must receiue it by faith.
I, but I hauehave not so strong a faith, I cannot beleeue as I would, and as I should. Sayes he, Faith hath degrees, it is reuealed from faith to faith. That is, one receiues it in one degree, and the same afterward receiues it in a greater degree, and so forward. All are alike iustified, but there is difference in Faith, some is stronger, some is weaker, which I will afterward shew at large.
The point to be gathered out of these words is this: That Righteousnesse by which alone we can be saued now in the time of the Gospell,Doct. is reuealed and offered to all that will take it.
When you heare this, it may be, at the very reading, you may not hauehave such a conceit of the thi…g as you should hauehave: but it is not a matter of light moment, but an exceeding great thing to see the righteousnesse of GOD reuealed. It is the great, glorious mysterie of the Gospell, which the Angels desire to pry into, which made Paul in his Ministery so glorious, which swallowed vp his thoughts, that he could not tell how to expresse it: that now in this last Age, Christ hath reuealed through vsus the vnsearchable Riches of his Grace, that is, Riches which I know not how to expresse. Therefore hee prayes that God would open their eyes, that they might comprehend with all the Saints, the height, and length, and breadth of that Redemption, which Christ hath wrought for them. It is past a full comprehension, yet he prayes that they may comprehend it in such a measure as is possible, though there is a height, and breadth, and depth therein, which could not be measured. And this is it that is reuealed to the soules of men, the scaping of Hell and death, this free accesse to the Throne of Grace, which none before had; this liberty to be made sonnes of GOD, an heyres of heauen, yea, Kings and Priests to GOD, and making good of all promises, and the entayling of them to our posterity, and making them Yea and Amen. All this, I say, is now reuealed, which before was not.
2. It is said to bee reuealed, (marke that) partly, because this of all other things was neuer written in the hearts of men. The Morall Law was written therein, but they had not the least inckling, the least creuice of light to see this; partly, because it is now opened in a larger measure then it was heretofore, in the times of the Prophets: the doore was a little open before, but now it is wide open, and nothing is hid from the soules of men, that is necessary for them to know.
Againe, it is reuealed not onelyonly in regard of the Preachers that make it knowne, but likewise in regard of them that heare it: for there is a greater measure of the Spirit of Reuelation dispensed vnderunder the Gospell. Therefore, Eph. 1.18.Eph. 1.1…. the Apostle prayes that the eyes of their vnderstanding might be opened, that they might know what is the hope of their Calling, and the riches of his glorious inheritance in the Saints. For what is it to hauehave a light shining, if their eyes be shut to whom it shines? So the thing reuealed is the Righteousnesse of God. And lastly, it is that Righteousnesse, by which alone men can be saued.
This is the maine point, which that you may vnderstand,6. Questions about this righteousnes. I will open, by answering these 6. Questions.
1. How this righteousnesse of GOD, or, which is accepted of GOD, saues.
2. How it is offered to vsus.
3. To whom it is offered.
4. VponUpon what qualifications.
5. How it is made ours.
And lastly, What is required of vsus, when we hauehave it. These hang one on another, but for memory sake I hauehave thus distinguished them.
First: How doth it saue?1. Quest. How it saueth. I answer: 1. This righteousnes saues after the same manner that the vnrighteousnesse of Adam did condemne: let vsus set these two together, and the thing will be plaine.
First,Ans. 1. as Adam was one man, yet the common roote of all mankinde, of whom all that are guilty of death, and shall be damned, must be borne: so CHRIST, the second Adam, stands as a publike person, and the Root of all that shall be ingrafted into, and borne of him.
Secondly, as Adams first vnrighteousnes, the first sinne he committed, is communicated to men, and made theirs by imputation; and not so onelyonly, but by inherencie also; (for it hath bred in them originall sinne:) After the same manner, and by the same equity, the righteousnesse that Christ wrought, is made ours by imputation, and this imputatiue righteousnesse of Christ worketh a righteousnesse which qualifies the person, and is inherent in vsus. Lastly, as after this vnrighteousnes comes death, which rules and raignes in vsus, bringing eueryevery thing into subjection, so that all the comforts men possesse are ouercome in some degree, while we liue here; (all sicknesses, and troubles, and crosses, being as so many skirmishes which Death hath with vsus, before the maine Battell comes:) So in CHRIST life raignes ouer all, and brings all into subjection to him: that is, it brings all the troubles man sustaineth, all the enemies he hath, yea death and sinne into subjection, by degrees in this life, and after death perfectly. There is a comparison made in Rom. 5.14.Rom. 5.14. which you shall finde more fully to expresse, and more largely to set this out then I hauehave done. The first Adam was a figure of him that was to come, and 1 Cor. 15.45.1 Cor. 15.45. CHRIST is called the second Adam; now you doe see the miserable fruit of Adams fall, you see by lamentable experience, what originall sinne is, and how much it hath corrupted vsus; why then should you thinke it a strange thing, that the righteousnesse of CHRIST should be imputed? Againe, Death, you see, raignes ouer all by one, Why then will not you beleeue that life shall reigne ouer all men, that is, bring eueryevery enemy of ours into subjection by the other? For the righteousnesse of one saues, as the vnrighteousnesse of the other condemnes.
Answ. 2.Another expression I finde in 2 Cor. 5.21.2 Cor. 5.21. As CHRIST was made sinne for vsus, who knew no sinne, so are we made the righteousnesse of God in him. That is, though CHRIST was a man without sinne in himselfe, yet our sinne was imputed to him, and hee was by GOD reckoned as a sinner; and then he kils him, putting our curse vponupon him: so to vsus that are free from righteousnesse, CHRIST is made righteousnesse, so that GOD lookes on vsus as if wee had performed perfect righteousnesse, and when that is done, he saues vsus. And so much for the first Question.
But now when we heare that this righteousnesse saues,2. Quest. How we shall come by it. the Question is, How shall wee come by it? In that it saues, it is good and comfortable, but it may saue some men, and yet I hauehave no share nor part in saluation?
I answer,Ans. It is freely giuen to vsus, euen as Fathers giuegive Lands and Inheritances to their children, and as Kings giuegive Pardons and Titles, and Honours, and Riches, out of their clemencie, because they will, to shew their magnificence, and goodnesse to their Subjects; So doth GOD giuegive this righteousnesse. As you shall finde it expressed,Esay 9.6. Esay 9.6. To vsus a Childe is borne, to vsus a Sonne is giuen: a place worth your marking and obseruation. And Iohn 3.16.Ioh. 3.16. GOD so loued the World, that he gaue his onelyonly begotten Sonne, Rom. 5.17.&c. And Rom. 5.17. it is called the Gift of Righteousnesse. That is, a thing which GOD freely, simply, voluntarily, and onelyonly because hee will, bestowes on men, not looking on any worthinesse in them of the same: (as we say, nothing is so free as gift.) The passage is this: For, if through the offence of one, Death raigned in all, much more they which receiue abundance of grace, and the gift of righteousnes, shal raign in life by one Iesus Christ. So that GOD giues it freely out of his meere louelove, without any other motiue or end, but to shew his magnificence, and to make manifest in the Ages to come, the vnsearchable riches of CHRIST, the great and exceeding glorious riches that he hath prouided for them that louelove him.
Reasons why it is by gift.But what is the reason that God will hauehave it communicated to the sonnes of men no other way but by gift?Rom. 4.5. You shall see it, Rom. 4.5. that it is for these causes:
First, That no man might boast in himselfe, but that he that reioyceth may reioyce in the Lord. If any other bargaine or manner of conueyance had beene made, wee should hauehave had something to boast of, but comming meerely from God as a gift, we hauehave cause to glory in God, and nothing else. Againe, it is a gift, that men may learne to depend vponupon GOD for it: GOD will hauehave no man challenge it as due; for it is a meere Grace. Lastly, it is a gift, that it may be sure to all the seede. If there had been any thing required at our hands, This doe, fulfill this Law, and you shall hauehave this righteousnesse, it had not beene sure, nay none had beene saued: for by the Law is transgression and wrath, but being by gift, it is firme and sure to all the seed: for when a thing is freely giuen, and nothing expected, but taking it, and thanksgiuing for it, what is more sure?
But,3. Quest. To whom it is giuen. when you heare this righteousnesse is giuen, the next Question will be, To whom is it giuen? If it be onelyonly giuen to some, what comfort is this to me?
But (which is the ground of all comfort) it is giuen to eueryevery man,Ans. there is not a man excepted; for which we hauehave the sure Word of GOD, which will not faile. When you hauehave the Charter of a King well confirmed, you reckon it of great moment. What is it then, when you hauehave the Charter of GOD himselfe? which you shall euidently see in these two places, Mark. Mark. 16.15.vlt. 15. Goe and preach the Gospell to eueryevery creature vnderunder Heauen: What is that? Go and tell eueryevery man without exception, that there is good newes for him, Christ is dead for him, and if he will take him, and accept of his righteousnesse, he shall hauehave it; restraine it not, but go and tel eueryevery man vnderunder haeuen. The other Text is Reu. vlt. Whosoeuer will, Reu. 22.17.let him come, and take of the waters of life freely. There is a guicunque vult, whosoeuer will come, (none excepted) may hauehave life, and it shall cost him nothing. Many other places of Scripture there be, to proue the generality of the offer: and hauing a sure Word for it, consider it.
But if it be objected,Obiect. It is giuen only to the Elect, and therefore not to eueryevery man.
Ans. 1.I answer, when we hauehave a sure word that it is giuen to eueryevery man vnderunder Heauen, without any restraint at all, why should any except himselfe? Indeed when Christ was offered, freely to eueryevery man, and one receiued him, another reiected him, then the Mystery of Election and reprobation was reuealed; the reason why some receiued him being, because GOD gaue them a heart, which to the rest hee gaue not; but, in point of offering of Christ, we must be general without hauing respect to Election. For otherwise the Elect of CHRIST should hauehave no ground for their faith, none knowing he is elected vntill he hath beleeued and repented.
But Christs righteousnesse being offered to men in state of vnregeneration, How shall I know it belongs to me? There is no other ground but this Syllogisme. This righteousnes belongs to eueryevery man that beleeues: but I beleeue, therefore it belongs to me. Therefore, though it be applyed onelyonly to the beleeuers, yet it must be offered to eueryevery man.
Answ. 2.Againe, we are bound to beleeue that the thing is true, before we can beleeue our share in it; we doe not therefore make it true because we beleeue; but our beleeuing presupposeth the object of our Faith, which is this, that CHRIST is giuen: now the very beleeuing doth not cause Christ to be giuen; but he is giuen, and therefore we beleeue. In all actions the object is in order of nature before the action it selfe; my beliefe makes not a thing true, but it is true in it selfe, and therefore I beleeue it. It being true that CHRIST is offered to all men, therefore I beleeue that I am reconciled and adopted, and that my sinnes are forgiuen.
Againe,Ans. 3. if he should not be offered to eueryevery man, we could not say to eueryevery man, if thou dost beleeue thou shalt be saued; but this we may say to all, euen to Iudas, if thou beleeuest, Iudas, thou shalt be saued.
Againe,Ans. 4. if it were not offered to all, then wicked men should bee excluded as much as the Deuils; but Christ tooke their nature on him, therfore it is possible for them, if they beleeue, to be saued.
But how differs this from the doctrine of the Aduersaries;Obiect. for they also say that Christ is offered equally to all:
I answer,Ans. In 2 respects: (not to run through all) The first is this, We say, Though CHRIST be offered, and freely giuen to all, yet GOD intends him onelyonly to the Elect. They say, His intention is the same to all, to Iudas as to Peter. The other is, They affirme, that as CHRIST is offered to all men, so all men hauehave sufficient grace to receiue him, there is an ability by that aswell as a freedom, and vniuersality in the offer. This we altogether deny. Though Christ be giuen to all, yet the gift of faith is a fruit of Election. God giues faith and repentance, and ability to receiue him, where hee pleaseth. The gate is open to all, we shut out none; but none will come in, but those whom GOD inables. A Pardon may be offered to all, and yet none accept it, but those whose mindes GOD hath inclined. Therefore that he is offered to all it is without question. They that question it, doe it because they doe not vnderstand the Doctrine of our Diuines; for we propound it no otherwise in substance then they doe, only we differ in the method: but it will be your wisdome to looke to that which will be of vse, and yeeld comfort when you come to dye. As this you may build on, The Gospel is preached to eueryevery creature vnderunder heauen, & therefore I hauehave my share in it. If a Pardon be offered to some, whose names alone are inserted therein, you cannot say on any good ground, I I am pardoned: but when the Pardon is generall, and offered to all, then I can beleeue the Pardon belongs to me. Were it onelyonly to the Elect, whose names are written in the pardon, we should first enquire whether we be elect or no, but that's not the method. Build you on the sure promise, they that are pardoned, shall take hold of it, they that take not hold of it, shall be excluded.
4. Quest.The next thing a man will desire to know, is this.VponUpon what qualifications it is giuen. What qualifications are expected? Doth not GOD require to finde something in vsus, if he giuegive it vsus?
Ans.I answer, that it is offered to all, and no qualification at all is required as praeexistent to be found in vsus, but any may come and take it. GOD requires no qualification as concerning our sinnes; he saith not, you shall be pardoned, so your sinnes be of such a number, or of such a nature, but though they be neuer so many, though of neuer so extraordinary a nature, though they may be aggrauated with all the circumstances that can be, yet there is no exception at all of you, the pardon runnes in generall termes, This is the Lambe of God that taketh away the sinnes of the world. And seeing it is in generall termes, why will you interline and restraine it? You see it runnes in generall, and so you may take it.
And as it is propounded generally, so is it generally executed: 1 Cor. 6.9.1 Cor. 6.9. you shall finde, the greatest sinnes that can bee named are there pardoned: Be not deceiued, you know how no fornicator, nor adulterer, nor vncleane person, &c. shall enter into the Kingdome of God, and such were some of you: but now you are iustified, now you are sanctified, now you are washed. Though they had committed the greatest sinnes, you see, it is generally executed, without exception.
But there is another sort of qualification. Is there not something first to bee done? I know, that though I hauehave committed all the sinnes of the world, yet they shall not prejudice my pardon; but I must doe something to qualifie mee for it. No, not any thing as antecedareous and precedent to the pardon; it is onelyonly required of thee to come with the hand of faith, and receiue it in the middest of all thy vnworthinesse, whatsoeuer it be, lay hold on the pardon, and embrace it, and it shall be thine.
1. Obiect.But you will object, then to what end is the Doctrine of humiliation? to what end is the Law preached to be a Schoolmaster, if no qualification be required?
Ans. 1.I answer, humiliation is not required as a qualification; for no teares of ours can giuegive satisfaction. And againe, it hath beene found in a Reprobate; For Iudas had it. Neither is it any part of sanctification.
But how is it required then?
Ans. 2.As that without which we will not come to CHRIST. As for example, If wee say to a man, The Physician is ready to heale you; before you will be healed, you must hauehave a sense of your your sicknesse: this sence is not required by the Physician: (for the Physician is ready to heale him) but if hee be not sicke, and hauehave a sence of it, he will not come to the Physician. If at a generall Dole it be proclaimed, let all come hither that be hungry,Simile. a man is not excluded if hee be not hungry, but else he will not come: therefore we preach, that none receiue the Gospell but the poore, those that be humble, and touched with sence of sin and wrath; and we preach so, because indeed no man will come without it.
5. Quest.In the next place, the Question will bee, How this righteousnesse of CHRIST is made ours; or, What is to be done of him to whom it belongs.
To this I answer;Ans. though no precedent qualification be required, yet this must be taken, a man must not reflect on himselfe, and consider, Am I worthy of it? but he must take it as a Plaster, which if it be not applyed, will not heale;Simile. or as meate, which if it be not eaten, doth not nourish. As the Husband wooes his Spouse, and sayes thus, I require nothing at thy hands, no condition at all, I doe not examine whether thou art wealthy, or no; whether thou be faire, or no; whether thou bee out of debt, or well conditioned, it is no matter what thou art, I require thee simply to take me for thy Husband. After this manner comes Christ to vsus; we must not say, Am I worthy to make a Spouse for Christ? Am I fit to receiue so great mercies? Thou art only to take him. When we exclude all conditions, wee exclude such a frame and habit of minde, which we thinke is necessarily required to make vsus worthy to take him.Simile. As if a Physician come and offer thee a Medicine, by which thou maist be heal'd, and say, I require nothing at your hands, onelyonly to drinke it, for else it will doe you no good: So GOD offers the righteousnesse of Christ, which is that that heales the soules of men; GOD lookes for nothing at your hands, it matters not what your person is, onelyonly you must take it. So you shall finde himselfe expressing it, Esay 55.1.Esay 55.1. where he compares this to the offer of Wine and Milke: Come buy Wine and Milke without money. Let him that is athirst come, and hee that hath no money. As if he had said, it is freely offered, you are onelyonly to take it.
What this taking is.But, when you heare you must take it, the Question will be, What this taking is.
Ans.I answer, This taking is nothing else but that which we call Faith: and therefore that we may not erre in the maine, I will declare what Faith is.Faith, what. And it is nothing else but this, when these two things concurre, that God the Father will giuegive his Sonne, and freely offers righteousnesse, and we receiue this rghteousnesse, taking Christ for our Husband, our King and Lord.Obiect.
But, you will say, Faith is more: for Fides est actus intellectus, It is an act of the vnderstanding, assenting to Truths for the Authority of the Speaker; therefore the mind and will must concurre to make vp this Faith.Answ.
For the better vnderstanding of it, marke this word, the righteousnesse of God is reuealed; wherein is likewise implyed, (though it bee not expressed) that it is offered: for to what purpose, or what comfort is it to see that there is such a righteousnesse, if it be nothing to vsus? but it is so reuealed, that it is also offered. Now being both reuealed, and offered, you must finde something in men answerable to both these: to the reuelation of it the vnderstanding assenting to it as a Truth, that CHRIST is come in the flesh, and offered to all men.
Againe, to answer to the matter of the offer, there is also an act of the will, whereby it comes in, and takes or embraceth this righteousnesse. Both these, 1 Tim. 1.15.1 Tim. 1.15. are put together, This is a faithfull saying, and worthy to be receiued, that Iesus Christ came into the world to saue sinners. It is true, saith the vnderstanding, and therefore that beleeues it; but it is worthy to be receiued, saith the will, therfore that comes in,Simile. takes and accepts it. As in matter of marriage, If one come and tell a Woman, there is such a man in the world that is willing to bestow himselfe on you, if you will take him, and accept him for your husband: Now (marke what it is that makes vp the marriage on her part:) first she must beleeue that there is such a man, and that that man is willing to hauehave her, that this message is true, that it is brought from the man himselfe, and that it is nothing else but a true declaration of the mans minde. This is an act of her minde or vnderstanding: But will you take him, and accept of him for your Husband? now comes the will, and the concurrence of these two makes vp the match. So wee come and tell you, There is such a one, the Messiah, that is willing to bestow himselfe on you; If you beleeue that we deliuer the message from Christ, and doe consequently embrace and take him, now are you iustified, this is the very translation of you from death to life, at this very instant you are deliuered from Satan, possessed of a Kingdome, and saluation is come to your house.
Now because this taking of CHRIST is the maine point which makes CHRIST ours, and the want whereof is the cause that eueryevery man is condemned,Three things must concurre in receiuing Christ. (it comming neerest to life and death) that you may know what it is, we must tell you that this is required therein:
First, there must not be Error personae, errour of the person.
Secondly, you must vnderstand aright what this taking is.
Thirdly, there must be a compleat deliberate will, which must concurre to this action of taking.
These three being declared, we shall not easily be deceiued in it.
First, when you heare of this righteousnes of CHRIST, and of its being made ours, you you must know, that first CHRIST himselfe is made ours, and then his righteousnesse, as first you must hauehave the Husband, and then the benefits that come by him. I say, take heede that there be not an errour of the person, that you mistake him not. And this excludes all ignorant men, that take not Christ indeed, but onelyonly in their owne fancie. Therefore when you come to make this marriage, you must know that CHRIST is most holy, that he is also such a one as will bring persecution with him, as sayes of himselfe, that he knowes not where to lay his head, such a one as for whose sake you must part with eueryevery thing; such a one as is hated in the World, and for whose sake you must be hated: some would hauehave the man, but they know not the man, and so many thousands are deceiued, that are willing to take CHRIST, but they know not what they take, they vnderstand not Christ aright, there is an errour of the person, and so a misse of the match, and consequently of Justification: for, so as to make him their Lord, so as to be subiect to him, they take him not, they do not consider that he requires such and such things at their hands.
Secondly, If there be no mistake of the person, yet what is this taking? In marriage, there is a certaine forme to be obserued, and if that forme be mist of, there is a misse of the match. This taking therefore is nothing but this, So to take him, as to be diuorced from all other Louers; so to serue him, as you serue no other Master; so to bee subject to him, that you be subject to nothing in the World besides. This is properly to take CHRIST; and this excludes the greatest part of men, they being ready to take Christ, but then they will louelove the World too: but GOD tels them, that if they louelove the World, the louelove of the Father nor the Sonne is not in them. You must hauehave your affections weaned from eueryevery kinde of vanity. Goe thorow the whole Vniuerse, looke on all the things that are, Riches, and Pleasures, and Honours, Wife, and Children, if your heart be not weaned from eueryevery of them, you take him not as a Husband.
Againe, others will serue CHRIST and their riches too, their credit too, their owne praise with men too; but CHRIST tels them no man can serue both; you must serue him alone, and be obedient to none but him: if you doe so, you take him for your Lord indeede. So many will be subject to him as a King, but they will bee subject to their lusts too; if their lusts command them, they cannot deny them, some they will reserue; and, you know, how many this excludes. Therefore you shall find that no man can take Christ and his wealth: you know, the young man was shut out, because he would not let goe his possessions, which he must part with, or else hauehave none of him. So, Ioh. 5.44.Ioh. 5.44. If you receiue the praise of men, how can you beleeue? That is, if you be not weaned and diuorced from all, you cannot beleeue. Though you be the off-scowring of men, though you bee mocked and scorned, it matters not; but if you seeke the praise of men, you cannot beleeue.
Where, by the way, you may marke something, and adde it to that I said before. What is the reason that the seeking praise of men should hinder from beleeuing? Certainely, if Faith were onelyonly an Act of the vnderstanding, assenting to the truth for the Authority of its Speaker, it would bee no hindrance or impediment to the act of the mind, in beleeuing that such a thing is true; so that it must needs hauehave reference to the will. Therefore, saith CHRIST, While you seeke the praise of men, how can you beleeue? That is, take me for your GOD and LORD whom you will serue altogether? So that to take CHRIST with a iustifying faith, is nothing else but to receiue him, as it is expressed in many other places of Scripture: Ioh. 1.11.Ioh. 1.11.12. Hee came vntounto his owne, and his owne receiued him not; but to as many as receiued him, he gaue power to become the sonnes of God, euen to them that beleeue on his Name. And so it is not (as the Papists say) a meere act of the vnderstanding, but a taking of him for your GOD, your Sauiour, to whom alone you will bee subject, and giuegive your selfe.
Last of all; When these two are done and effected, so that there is no errour either in the person or in the forme, there is yet one thing more remaines behinde, and that is, to take and accept him with a compleate, a deliberate, and true will. For, euen as in other matches, put the case the person bee knowne, and the forme duely obserued, yet if there does not concurre a compleat will, it is not properly a match: and therefore those matches are vnlawfull, which are made before yeeres of discretion, when a man hath not the vse of his will, or when a man is in a phrenzie, because there is then no compleat or deliberate will;Three things required in the will in taking Christ. so in this spirituall Match, you shall see how many the want of such a will excludes.
First, I say it must be compleat, which excludes all wishers and woulders, that prize CHRIST a little, that could bee content to hauehave CHRIST, but it is rather an inclination then a compleat will, that are in an Aequilibrio, that would hauehave CHRIST, but not yet; that would liue a little longer at ease, and hauehave a little more wealth, but are not come to a resolute peremptory will, that hauehave onelyonly a weake inclination, which is not enough: for in a match, the will must be compleate, and it's needfull it should be so, it being a thing that must continue all a mans life.
Againe, it must be a deliberate will; and this excludes all those that will take CHRIST in a good moode, on some sudden flash, when they are affected at a good Sermon, and hauehave some good motions cast into their mindes, that will (at such a time) be content to take CHRIST, to serue him and obey him, to forsake their sinnes, and giuegive ouer their former lusts, but the will is not deliberate.
Last of all, as it must be compleat and deliberate, so it must be a true will; that is, it must be free; and that excludes all them that meerely for seruile feare, at time of death, in the day of sicknesse and trouble, when Hell and Heauen are presented to them, will take CHRIST: Indeede you can scarce come to any, but, in such a case, hee will professe that he is now content to take CHRIST for his Lord and Sauionr; but this is done by constraint, and so the will is not free. So I say, when all these concurre, the match is now made, and you are iustified.
But after the match is made,6. Quest. What is required of vsus when we hauehave it. something is required. Therefore there is one Question more: and that is, What is this that is required after the making of the match?
I answer,Ans. It is required that you louelove your Husband, Iesus Christ, that you forsake Father and Mother, and become one Spirit with him, as you are one flesh with your Wife: for you are now bone of his bone, and flesh of his flesh.
2. Againe, it is now required that you should repent. And that is the meaning of that place,Mat. 3.2. Repent, for the Kingdome of heauen is at hand. I tell you of a Kingdome, and a great Kingdome, but no man can come into that Kingdome, except hee repent: You must walke no longer after the flesh, but after the Spirit: You must hauehave your flesh crucified, with all the affections and lusts of it.
Thirdly, You must part with eueryevery thing for his sake, whether you hauehave riches, or honours, or credit, or whatsoeuer, it is no matter, you must be ready to let them all goe.
4. Againe, You must be ready to vndergoe any thing for his sake: you must hauehave him for worse as well as for better: you must be content to bee hated of all men for his sake, you must take vp your crosse, and follow him.
5. Againe, You must doe much, aswell as as suffer much for him, he dyed to this end, that he might purchase to him a peculiar people, Tit. 2.14.zealous of good workes: you must respect him as a Wife doth her Husband, not as a seruant doth a hard Master; you must not looke on his Commandements as a hard taske, whereof you could willingly be excused, but as one that hath his heart inflamed to walke in them, as a louing Wife, that needes not to be bidden to doe this or that, but i… the doing of it may aduantage her Husband, it will be a greater griefe to her to let them lye vndone, then labour to doe them.
Obiect.But now men say, This is a hard condition, I little thought of it.
Ans.It is true, the condition is hard, and that is the reason that so few are willing to come in, when they vnderstand these after-clap conditions, that they must part with all, that they must be persecuted, that their wil 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 is in Christ Iesus that they must be of those peculiar people of GOD. And therefore hauehave wee told you that none will come in to take CHRIST for their Husband, till they hauehave beene bitten with the sense of their sinnes, till they be heauy laden, and hauehave felt the weight of Satans yoake, till then they will not come vnderunder the yoake of CHRIST; but those that be humble, that hauehave their hearts broken, that know what the wrath of GOD is, that hauehave their consciences awaked to see sinne, will come in, and be glad they hauehave CHRIST, though on these conditions; but the other will not. If you will hauehave CHRIST on these condition, you may: But we preach in vaine, all the world refuseth CHRIST, because they will not leaue their couetousnesse, and idlenesse, and swearing, and their seuerall sports and pleasures, their liuing at liberty, and Company-keeping, they will not doe the things that CHRIST requires at their hands, and all because they are not humbled, they know not what sinnne meanes; whereas, should GOD shew it to them in its right colours, should they be but in Iudas his case, had they tasted of the Terrours of the Almightie, were their consciences enlightned, and did it set them on, they would take him with all their heart.
But an other Objection comes in,Obiect. I would come in, but how should I doe it, I want power and ability, I cannot mortifie the deedes of the body, could I doe that, I would not stand on the businesse.
Ans.To this I giuegive a speedy answer: If thou canst come with this resolution to take him, take no care for doing of it; for as soone as thou art his, he will giuegive thee another spirit he will enable thee to all things, Ioh. 1.16.Ioh. 1.12, 13. To as many as receiued him, to them he gaue power to become the sonnes of God: What is that? Is it an empty Title? No, he made them sonnes not borne of the flesh, or of the will of man, but of God. It is true, with thy owne heart thou art not able to doe it; but what if GOD giuegive thee a new heart and a new spirit? When the match is made, and concluded betweene him and vsus, he sends his Spirit into our hearts, and this Spirit giues vsus ability, making vsus like CHRIST, changing vsus, and causing vsus to delight in the duties of new obedience in the inner man. Therfore take not care for ability, onelyonly labour for an honest heart, armed with this resolution; I am resolued to take Christ from henceforth, and you shall finde another Spirit to enable you exceedingly.
And now, that we may not let all this goe without some application, wee will heereof make two Vses.
Vse 1.First, this great Vse is to be made of it, To learne hence to see how great the sinne of men is, and how iust is their condemnation for the same, that when this righteousnesse of God is reuealed from heauen by this Gospell, which we now preach, they resist it, casting it at their heeles, not regarding it, but despising these glad tydings of saluation, which is so glorious a mysterie. This very thing that we preach to you, is it that was so many thousand yeeres agoe fore-told, and as long expected, being the greatest worke that euer God did. This is it which Paul magnified so much, and stood so amazed at. Therefore, if you reject it, know that your sinne is exceeding great: we that preach the Gospell, are Messengers sent from the Father, to inuite eueryevery one of you to come to the Marriage of his Sonne: If you will not come, (as some of you are yong, and minde other things; others of you hauehave gone long in an old tract, and will not turne; some hauehave married a Wife, others hauehave other businesse, and therefore you will not come; or if you doe come, it is without your Wedding Garment, you come not with a conjugall affection) I say, if you refuse, the LORD will deale with you, as with them in the Gospell, hee will hauehave you brought and slaine before his face. And we come not from the Father onelyonly, but we are also sent from the Sonne, hee is a Suitor to you, and hath dispatched vsus as Ambassadours to wooe you, and to beseech you to be reconciled; if you will come, he hath made knowne his mind to you, you may hauehave him; if you will not come, you will make him angry; and you had neede to kisse the Sonne lest he be angry: though hee be so mercifull, as not to quench the smoaking Flax, nor to breake the bruised Reed, yet notwithstanding, that Sonne hath feete like burning brasse, hee hath a two-edged Sword in his hand, and his eyes are like flames of fire: So you shall find him to be, if you refuse him. As he is a corner stone for some to build on, so he is a corner stone to grinde them to powder that refuse him. When the better is the suitor, and is rejected, what wrath, what indignation breedes it among men? And so take all the sinnes you hauehave committed, there is none like this, none shall be so much laid to your charge at the Day of Iudgement, as your rejecting of the Sonne, and of his righteousnesse reuealed, and freely offered to you. What Christ said,Mar. 16.16. (It shall be easier for Sodome and Gomorrah then for such a City) I may apply to eueryevery one that's come to heare me this time; If you will not giuegive eare to my inuitation, it shal be easier for Iewes and Turkes, for the Saluages at the East-Indies, then for you. It had beene better for you that Christ had neuer come in the flesh, that his righteousnesse had neuer been offered to you. Therefore is that added, Mar. 16. He that beleeues not, is damned. Of such consequēce is the Gospell. When Moses was on Mount Ebal, he set before them a blessing and a curse, life and death: so doe I now; If you will not accept of CHRIST, you are cursed. Therefore, when you heare this offer, Let eueryevery man examine himselfe how he stands affected vntounto it. For all hearers are diuided into these 2 sorts, some are worthy, and some vnworthy. As when Christ sent away his Disciples, if any were worthy, their peace was to rest vponupon them, if they were not worthy, they were to shake off the dust of their feete against that Citie. I say, consider if you be worthy of this righteousnesse: for if you finde your hearts to long after it, if you find you prize it much, so that you can reckon all as drosse and dung in comparison of it, and will sell all to buy this Pearle, then are you worthy: But if, when you heare of it, you neglect it, and attend vntounto it coldly, you are vnworthy, and against such we are to shake off the dust of our feete: that is, God shall shake you off as dust, when you come for saluation to him at the day of Iudgement.
If in examination you finde your selues vnworthy, that this worke hath not bin wrought in you, (wherein it is your best way to deale plainely with your selues) then giuegive no rest to your selues, but enter into a serious consideration of your sinnes, attend on Gods Ordinances, make vse of all that hath beene deliuered concerning humiliation, and giuegive not ouer vntill you hauehave attained this eager desire after Christ. Indeed this is wrought by GOD himselfe, but giuegive not you ouer. This is it S. Iohn cals drawing:Ioh. 6.44. none can come to me, except the Father draw him: and that is done when GOD giues another will; when, on the propounding of Christ, he giues agninam voluntatem, the nature of a Lambe, changing the heart, and working such an inclination to Christ, as is in the Iron to follow the Load-stone, which neuer rests vntill it be attained.Cant. 3.
Thus it was with the Woman of Canaan, she would hauehave no denyall; and Cant. 3. with the Spouse, that would not be at quiet vntill she had found her Beloued, seeking him day and night; finding him not within shee enquires of the Watchmen, and neuer giues ouer till she hath found him whom her soule loued. As GOD puts an instinct in the creature, such a violent, strong, impetuous disposition and instigation is in them that shall be saued, and belong to CHRIST, GOD puts into them such a disposition as was in Sampson, when he was athirst, giuegive me water or else I dye; so are they athirst after CHRIST, giuegive me CHRIST or else I dye. And this you must hauehave; for GOD will put you to it, he will try whether you be worthy commers or no. Commonly, at the beginning, he is as a man that is in bed with his children, and loath to rise, but you must knocke and knocke againe; and as it was with the vniust Iudge, importunity must doe it; though your desire be strong, yet, for a time, in his ordinary course, he withholds, and turnes a deafe eare, to try if thou hast an eager desire: for if it ceases quickly, he should hauehave lost his labour in bestowing Christ on thee. But if nothing will make thee giuegive ouer, if thou wilt beseech him, and giuegive him no rest, I'le assure thee, GOD cannot deny thee, and the longer he holdeth thee off, the better answer thou shalt hauehave at the end. And when thou hast CHRIST, thou hast that that cannot be expressed; for, with him, thou hast all things, When you hauehave him, you may goe to him for Justification, and say, LORD, giuegive me remission of sinnes, I hauehave CHRIST, and thou hast promised that all that are in CHRIST shall hauehave pardon, that they shall hauehave thy Spirit, and be made new creatures; now, LORD, fulfill these promises. If say, It is a condition beyond expression, next to that we shall hauehave in heauen, and farre aboue that which any Prince or Potentate in the World hath, farre beyond that which any man that swims in pleasures, and abundance of wealth hath; which, if it were knowne, would by all the World be sought after. Therefore, when you heare of such a condition offered, take heede of refusing it: for if you doe, your sinne is haynous,Vse. 2. and your condemnation will be iust.
The second Vse I will onelyonly name: Consider what it is to refuse, yea what it is to deferre your acceptance of it. GOD may take your deferring for a denyall; you that thinke, Well, I will take it, but not yet, take heede lest you neuer hauehave such an opportunity againe. I say, be exhorted, be moued, be besought to take it. This I speake to you, that be humble, to so many among you as hauehave 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 when they lye a dying, but now they hauehave something else to doe. But you that mourne in Sion, you that hauehave broken hearts, that know the bitternesse of sinne, to such as you is this Word of Saluation sent: The others hauehave nothing to doe with it; and let them not thinke much to be excluded; for CHRIST excludes them:Mat. 11.28, 29. Come to me all ye that are heauy laden, and ye shall finde rest: Not but the others shall hauehave him, if they will come, but they will not take him on the precedent conditions, named before. It may be, they would hauehave redemption, and freedome, and saluation by him, but they will not take him for their King. They that bee humble, that hauehave their hearts wounded with the sense of sinne, are willing to take him on his owne termes, to keepe his Commandements, and not thinke them grieuous; to beare his burden, and thinke it light; to take his yoke, and count it easie; to giuegive all they hauehave for him, and to thinke all too little; to suffer persecution for his sake, and to reioyce in it; to bee content to be scoffed at, and hated of men; to doe, to suffer any thing for his sake; and when all this is done, to regard it as nothing, to reckon themselues vnprofitable seruants, to account of all as not worthy of him. Therefore be not thou shye in taking of him: for you hauehave free liberty.
But, before I dismisse you, let me speake a word to you that be not yet humble,Three considerations to moue men to take Christ. let mee beseech you to consider 3. things to mooue you. First, 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 dye for want of him. If a Wife can liue without a Husband, she may stay vnmarried: But when a mans case is this, I see without CHRIST I must perish, I must lose my life, that is the penalty, such is the danger if I refuse him, me thinkes this should moue him.
Secondly, as the danger of refusing him, so consider the benefit of taking him: if you will hauehave him, you shall with him hauehave a Kingdome, you shall change for the better; for whatsoeuer you part withall, you shall hauehave an hundred fold in this life: if you forgoe any pleasure or lust, you shall hauehave for it the ioy of the Holy Ghost, farre exceeding them: If you part with riches, you shall be truely rich in another world; yea, you shall there hauehave a Treasure: If you lose friends, you shall hauehave GOD for your friend, and shall be a Fauourite in the Court of Heauen. In a word, you shall hauehave an hundred fold.
3. You shall bee sure to hauehave it, you shall not be deceiued: for God hath put out his word, he hath declared that to be his will, and it stands now with his Iustice as well as with his merciemercy, to giuegive Christ: his Word is a corner stone, and you may build on it: Nay by 2. immutable things he hath confirm'd it, his Word and his Oath, and Heauen and Earth may passe, but they shall not passe, you may build on them, to hauehave Christ and saluation by him. When Paul had deliuered Gods minde, if an Angell from Heauen should tell them the foundation is sandy, nay if he himselfe should preach another doctrine, they were not to beleeue him. Therefore if you will take him and hauehave him, trust perfectly in the grace that is reuealed by Iesus Christ, doe it not by halues; It may be I shall be saued, it may be not, thou maist build on it, thou maist venture thy life on it. All these things considered, the greatnesse of the danger in refusing, of the benefit in accepting; and if it be thus sure if wee will take him, then put it to venture, why doe you stand off? What can wee say more to perswade you? If you will take him, and this righteousnesse, you may hauehave it. GOD hath committed this to vsus, what we loose on Earth, shall be loosed in Heauen. He hath giuen vsus the Keyes of Heauen and Hell, and if we open the Gates of Heauen to any, they shall stand open, but now in the preaching of the Word, the Gates of Heauen stand open to eueryevery one of you. Therefore come in while it is called to day, before the Sunne set on you, as you know not how soone it may. Indeed, if wee had not made the offer, the danger had beene ours, and wee should hauehave perished for your sakes: but seeing we hauehave made manifest the whole Councell of GOD, wee are now free from the blood of eueryevery one of you; for wee hauehave made knowne the will of GOD to the full; you know what is offered to you; and if you take him not, your blood shall be on your owne heads. Therefore consider whether you will take him or refuse him; that is the 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 hauehave it. You that are now in the height and flower of your youth, and you that are more ancient, liuing in health and wealth, and hauing your fill of pleasures, it may be, for the present, you hauehave other things to take vp your mindes, but the time will come when the Bridegroome shall enter in, and the doores shall bee shut, when your Houre-glasse shall be out, and your time spent, and then this relation of righteousnesse, and remission of sinnes, now offered, would be reckoned glad tydings: but take heede that it be not too late, beware lest you cry, and GOD refuses to heare: Not but that GOD will heare eueryevery man, if his cry comes from vnfeigned faith and louelove; but, it may be, GOD will not giuegive thee that vnfeigned faith and louelove when you be 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 giuegive such a spirit and disposition as he will accept of. Christ dyed to purchase to himselfe a peculiar people, zealous of good workes, and not onelyonly to saue men. He dyed for this end, that men might doe him seruice; and if you will not come in now in time of strength and youth, when you are able to doe him seruice; I say, in his ordinary course, he will reject you now in your extremity, you may not then expect merciemercy at his hands. Therefore doe not say, I will follow my couetousnesse and idlenesse, my pleasures and businesse, my lusts and humours, and heereafter come in; for you are not to chuse your own time. If he call you, and you refuse to come, take heed lest in his wrath he sweare that you shall not enter into his rest.
FINIS.