Of Faith — Sermon 1

(ROM. 1:17)For by it the righteousnesse of God is revealed from Faith to Faith: As it is written, The just shall live by Faith.

IN the words I have read to you, Paul tells them that he is not ashamed of the Gospel of CHRIST. For it was a shame to him, partly, because the very substance of the Gospel was then persecution; and partly, because he was plaine in speech; he came not with excellency of words, or mans wisdom; and therefore you may observe what adoe he had to defend himself in his Epistles to the Corinthians, a wise people, who partly hated, and partly despised his manner of delivery: but, says he, I am not ashamed of it, for it is the power of God to salvation: it is that which, being received, will bring men to heaven; being rejected, will shut men vp 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: For, says he, by it the righteousnesse of God is revealed. That is, the righteousnesse 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 addes, it is the power of God to salvation, to every one that beleeues. As it is revealed by the Gospel, so something is to be done on our part; as GOD manifests it, exposes it, and layes it open, so you must receive it by faith.

I, but I have not so strong a faith, I cannot believe as I would, and as I should. Sayes he, 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, and so forward. All are alike justified, but there is difference in Faith, some is stronger, some is weaker, which I will afterward show at large.

The point to be gathered out of these words is this: That Righteousnesse by which alone we can be saved now in the time of the Gospel, is revealed and offered to all that will take it.

When you hear this, it may be, at the very reading, you may not have such a conceit of the thi[•]g as you should have: but it is not a matter of light moment, but an exceeding great thing to see the righteousnesse of GOD revealed. It is the great, glorious mysterie of the Gospel, 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 express it: that now in this last Age, Christ has revealed through us the unsearchable Riches of his Grace, that is, Riches which I know not how to express. Therefore he 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 has 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 revealed to the souls 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 heaven, indeed, Kings and Priests to GOD, and making good of all promises, and the entayling of them to our posterity, and making them Indeed and Amen. All this, I say, is now revealed, which before was not.

2. It is said to bee revealed, (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 souls of men, that is necessary for them to know.

Againe, it is revealed not onely 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 prayes that the eyes of their understanding 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 have a light shining, if their eyes be shut to whom it shines? So the thing revealed is the Righteousnesse of God. And lastly, it is that Righteousnesse, by which alone men can be saved.

This is the maine point, which that you may understand, 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 us. 3. To whom it is offered. 4. Upon what qualifications. 5. How it is made ours. And lastly, What is required of us, when we have it. These hang one on another, but for memory sake I have thus distinguished them.

First: How does it save? I answer: 1. This righteousnes saues after the same manner that the unrighteousness of Adam did condemne: let us set these two together, and the thing will be plaine.

First, 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 public person, and the Root of all that shall be ingrafted into, and borne of him.

Secondly, as Adams first unrighteousness, the first sinne he committed, is communicated to men, and made theirs by imputation; and not so onely, but by inherencie also; (for it has 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 works a righteousnesse which qualifies the person, and is inherent in us. Lastly, as after this unrighteousness comes death, which rules and reigns in us, bringing every thing into subjection, so that all the comforts men possesse are ouercome 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 maine Battell comes:) So in CHRIST life reigns ouer all, and brings all into subjection to him: that is, it brings all the troubles man sustaineth, all the enemies he has, indeed death and sinne into subjection, by degrees in this life, and after death perfectly. There is a comparison made in Rom. 5:14. which you shall finde more fully to express, and more largely to set this out then I have done. The first Adam was a figure of him that was to come, and 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 has corrupted us; why then should you think it a strange thing, that the righteousnesse of CHRIST should be imputed? Againe, Death, you see, reigns ouer all by one, Why then will not you believe that life shall reigne ouer all men, that is, bring every enemy of ours into subjection by the other? For the righteousnesse of one saues, as the unrighteousness of the other condemnes.

Another expression I finde in 2 Cor. 5:21.As CHRIST was made sinne for us, who knew no sinne, so are we made the righteousnesse of God in him. That is, though CHRIST was a man without sinne in himself, yet our sinne was imputed to him, and he was by GOD reckoned as a sinner; and then he kils him, putting our curse upon him: so to us that are free from righteousnesse, CHRIST is made righteousnesse, so that GOD lookes on us as if we had performed perfect righteousnesse, and when that is done, he saues us. And so much for the first Question.

But now when we hear that this righteousnesse saues, the Question is, How shall we come by it? In that it saues, it is good and comfortable, but it may save some men, and yet I have no share nor part in salvation?

I answer, It is freely given to us, even as Fathers give Lands and Inheritances to their children, and as Kings give Pardons and Titles, and Honours, and Riches, out of their clemency, because they will, to show their magnificence, and goodness to their Subjects; So does GOD give this righteousnesse. As you shall finde it expressed,Isaiah 9:6. To us a Childe is borne, to us a Sonne is given: a place worth your marking and observation. And John 3:16.GOD so loved the World, that he gave his onely begotten Sonne,&c. And Rom. 5:17. it is called the Gift of Righteousnesse. That is, a thing which GOD freely, simply, voluntarily, and onely because he 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 offense of one, Death reigned in all, much more they which receive abundance of grace, and the gift of righteousnes, shal raign in life by one Jesus Christ. So that GOD gives it freely out of his meere love, without any other motive or end, but to show his magnificence, and to make manifest in the Ages to come, the unsearchable riches of CHRIST, the great and exceeding glorious riches that he has prouided for them that love him.

But what is the reason that God will have it communicated to the sonnes of men no other way but by gift? You shall see it, Rom. 4:5. that it is for these causes:

First, That no man might boast in himself, but that he that rejoices may rejoice in the Lord. If any other bargaine or manner of conueyance had beene made, we should have had something to boast of, but comming meerely from God as a gift, we have cause to glory in God, and nothing else. Againe, it is a gift, that men may learne to depend upon GOD for it: GOD will have 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 have this righteousnesse, it had not beene sure, in fact none had beene saved: 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 given, and nothing expected, but taking it, and thanksgiuing for it, what is more sure?

But, when you hear this righteousnesse is given, the next Question will be, To whom is it given? If it be onely given to some, what comfort is this to me?

But (which is the ground of all comfort) it is given to every man, there is not a man excepted; for which we have the sure Word of GOD, which will not faile. When you have the Charter of a King well confirmed, you reckon it of great moment. What is it then, when you have the Charter of GOD himself? which you shall euidently see in these two places, Mark.vlt. 15. Goe and preach the Gospel to every creature under Heaven: What is that? Go and tell every 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 have it; restraine it not, but go and tel every man under haeuen. The other Text is Reu. vlt. Whosoeuer will,let him come, and take of the waters of life freely. There is a guicunque vult, whosoeuer will come, (none excepted) may have life, and it shall cost him nothing. Many other places of Scripture there be, to prove the generality of the offer: and hauing a sure Word for it, consider it.

But if it be objected, It is given only to the Elect, and therefore not to every man.

I answer, when we have a sure word that it is given to every man under Heaven, without any restraint at all, why should any except himself? Indeed when Christ was offered, freely to every man, and one received him, another reiected him, then the Mystery of Election and reprobation was revealed; the reason why some received him being, because GOD gave them a heart, which to the rest he gave not; but, in point of offering of Christ, we must be general without hauing respect to Election. For otherwise the Elect of CHRIST should have no ground for their faith, none knowing he is elected until he has 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 every man that beleeues: but I believe, therefore it belongs to me. Therefore, though it be applyed onely to the believers, yet it must be offered to every man.

Againe, we are bound to believe that the thing is true, before we can believe our share in it; we doe not therefore make it true because we believe; but our believing presupposeth the object of our Faith, which is this, that CHRIST is given: now the very believing does not cause Christ to be given; but he is given, and therefore we believe. 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 believe it. It being true that CHRIST is offered to all men, therefore I believe that I am reconciled and adopted, and that my sinnes are forgiuen.

Againe, if he should not be offered to every man, we could not say to every man, if you dost believe you shalt be saved; but this we may say to all, even to Iudas, if you beleeuest, Iudas, you shalt be saved.

Againe, 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 believe, to be saved.

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

I answer, In 2 respects: (not to run through all) The first is this, We say, Though CHRIST be offered, and freely given to all, yet GOD intends him onely to the Elect. They say, His intention is the same to all, to Iudas as to Peter. The other is, They affirme, that as CHRIST is offered to all men, so all men have sufficient grace to receive him, there is an ability by that aswell as a freedom, and vniuersality in the offer. This we altogether deny. Though Christ be given to all, yet the gift of faith is a fruit of Election. God gives faith and repentance, and ability to receive him, where he 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 has inclined. Therefore that he is offered to all it is without question. They that question it, doe it because they doe not understand the Doctrine of our Divines; 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 every creature under heaven, & therefore I have 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 believe the Pardon belongs to me. Were it onely to the Elect, whose names are written in the pardon, we should first enquire whether we be elect or no, but that's not the method. Build you on the sure promise, they that are pardoned, shall take hold of it, they that take not hold of it, shall be excluded.

The next thing a man will desire to know, is this. What qualifications are expected? Does not GOD require to finde something in us, if he give it us?

I answer, that it is offered to all, and no qualification at all is required as praeexistent to be found in us, but any may come and take it. GOD requires no qualification as concerning our sinnes; he says 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 takes 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. you shall finde, the greatest sinnes that can bee named are there pardoned: Be not deceiued, you know how no fornicator, nor adulterer, nor unclean person, &c. shall enter into the Kingdom of God, and such were some of you: but now you are justified, 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 have committed all the sinnes of the world, yet they shall not prejudice my pardon; but I must doe something to qualifie me for it. No, not any thing as antecedareous and precedent to the pardon; it is onely required of you to come with the hand of faith, and receive it in the middest of all your vnworthinesse, whatsoeuer it be, lay hold on the pardon, and embrace it, and it shall be your.

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?

I answer, humiliation is not required as a qualification; for no teares of ours can give satisfaction. And againe, it has beene found in a Reprobate; For Iudas had it. 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 heale you; before you will be healed, you must have a sense of your your sicknesse: this sence is not required by the Physician: (for the Physician is ready to heale him) but if he be not sicke, and have a sence of it, he will not come to the Physician. If at a generall Dole it be proclaimed, let all come here that be hungry, a man is not excluded if he be not hungry, but else he will not come: therefore we preach, that none receive the Gospel 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.

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; though no precedent qualification be required, 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 applyed, will not heale; or as meate, which if it be not eaten, does not nourish. As the Husband wooes his Spouse, and sayes thus, I require nothing at your hands, no condition at all, I doe not examine whether you are wealthy, or no; whether you be faire, or no; whether you bee out of debt, or well conditioned, it is no matter what you are, I require you simply to take me for your 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 are only to take him. When we exclude all conditions, we exclude such a frame and habit of minde, which we think is necessarily required to make us worthy to take him. As if a Physician come and offer you a Medicine, by which you maist be heal'd, and say, I require nothing at your hands, onely to drinke it, for else it will doe you no good: So GOD offers the righteousnesse of Christ, which is that that heales the souls of men; GOD lookes for nothing at your hands, it matters not what your person is, onely you must take it. So you shall finde himself expressing it, Isaiah 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 he that has no money. As if he had said, it is freely offered, you are onely to 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 erre in the maine, I will declare what Faith is. And it is nothing else but this, when these two things concurre, that God the Father will give his Sonne, and freely offers righteousnesse, and we receive this rghteousnesse, taking Christ for our Husband, our King and Lord.

But, you will say, Faith is more: for Fides est actus intellectus, It is an act of the understanding, assenting to Truths for the Authority of the Speaker; therefore the mind and will must concurre to make vp this Faith.

For the better understanding of it, marke this word, the righteousnesse of God is revealed; in which 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 us? but it is so revealed, that it is also offered. Now being both revealed, and offered, you must finde something in men answerable to both these: to the revelation of it the understanding 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, by which it comes in, and takes or embraceth this righteousnesse. 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 that beleeues it; but it is worthy to be received, says the will, therfore that comes in, 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 himself 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 believe that there is such a man, and that that man is willing to have her, that this message is true, that it is brought from the man himself, and that it is nothing else but a true declaration of the mans minde. This is an act of her minde or understanding: 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 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 doe consequently embrace and take him, now are you justified, this is the very translation of you from death to life, at this very instant you are delivered from Satan, possessed of a Kingdom, and salvation is come to your house.

Now because this taking of CHRIST is the maine point which makes CHRIST ours, and the want of which is the cause that every man is condemned, (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 understand 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 hear of this righteousnes of CHRIST, and of its being made ours, you you must know, that first CHRIST himself is made ours, and then his righteousnesse, as first you must have 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 onely in their own 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 himself, that he knowes not where to lay his head, such a one as for whose sake you must part with every thing; such a one as is hated in the World, and for whose sake you must be hated: some would have 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 understand 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 subject 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 observed, 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 serve him, as you serve 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 love the World too: but GOD tells them, that if they love the World, the love of the Father nor the Sonne is not in them. You must have your affections weaned from every 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 every of them, you take him not as a Husband.

Againe, others will serve CHRIST and their riches too, their credit too, their own praise with men too; but CHRIST tells them no man can serve both; you must serve him alone, and be obedient to none but him: if you doe so, you take him for your Lord indeed. 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 have none of him. So, Ioh. 5:44.If you receive the praise of men, how can you believe? That is, if you be not weaned and diuorced from all, you cannot believe. Though you be the off-scowring of men, though you bee mocked and scorned, it matters not; but if you seek the praise of men, you cannot believe.

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 believing? Certainely, if Faith were onely an Act of the understanding, assenting to the truth for the Authority of its Speaker, it would bee no hindrance or impediment to the act of the mind, in believing that such a thing is true; so that it must needs have reference to the will. Therefore, says CHRIST, While you seek the praise of men, how can you believe? That is, take me for your GOD and LORD whom you will serve altogether? So that to take CHRIST with a iustifying faith, is nothing else but to receive him, as it is expressed in many other places of Scripture: Ioh. 1:11.He came to his own, and his own received him not; but to as many as received him, he gave power to become the sonnes of God, even to them that believe on his Name. And so it is not (as the Papists say) a meere act of the understanding, but a taking of him for your GOD, your Sauiour, to whom alone you will bee subject, and give 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, even as in other matches, put the case the person bee known, and the forme duely observed, 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 has not the vse of his will, or when a man is in a phrenzie, because there is then no compleat or deliberate will; 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 have CHRIST, but it is rather an inclination then a compleat will, that are in an Aequilibrio, that would have CHRIST, but not yet; that would live a little longer at ease, and have a little more wealth, but are not come to a resolute peremptory will, that have onely a weake inclination, which is not enough: for in a match, the will must be compleate, and it's needfull it should be so, it being a thing that must continue all a mans life.

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 have some good motions cast into their mindes, that will (at such a time) be content to take CHRIST, to serve him and obey him, to forsake their sinnes, and give 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 fear, at time of death, in the day of sicknesse and trouble, when Hell and Heaven are presented to them, will take CHRIST: Indeed you can scarce come to any, but, in such a case, he 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 justified.

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 the making of the match?

I answer, It is required that you love your Husband, Jesus 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,Repent, for the Kingdom of heaven is at hand. I tell you of a Kingdom, and a great Kingdom, but no man can come into that Kingdom, except he repent: You must walke no longer after the flesh, but after the Spirit: You must have your flesh crucified, with all the affections and lusts of it.

Thirdly, You must part with every thing for his sake, whether you have 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 have 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,zealous of good workes: you must respect him as a Wife does her Husband, not as a servant does a hard Master; you must not looke on his Commandements as a hard taske, of which you could willingly be excused, but as one that has his heart inflamed to walke in them, as a loving 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.

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, when they understand 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 Jesus that they must be of those peculiar people of GOD. And therefore have we told you that none will come in to take CHRIST for their Husband, till they have beene bitten with the sense of their sinnes, till they be heauy laden, and have felt the weight of Satans yoake, till then they will not come under the yoake of CHRIST; but those that be humble, that have their hearts broken, that know what the wrath of GOD is, that have their consciences awaked to see sinne, will come in, and be glad they have CHRIST, though on these conditions; but the other will not. If you will have 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 living 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 show it to them in its right colours, should they be but in Iudas his case, had they tasted of the Terrors 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, 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.

To this I give a speedy answer: If you canst come with this resolution to take him, take no care for doing of it; for as soone as you are his, he will give you another spirit he will enable you to all things, Ioh. 1:16.To as many as received him, to them he gave 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 your own heart you are not able to doe it; but what if GOD give you a new heart and a new spirit? When the match is made, and concluded betweene him and us, he sends his Spirit into our hearts, and this Spirit gives us ability, making us like CHRIST, changing us, and causing us to delight in the duties of new obedience in the inner man. Therfore take not care for ability, onely labour for an honest heart, armed with this resolution; I am resolued to take Christ from henceforth, and you shall finde another Spirit to enable you exceedingly.

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

First, this great Vse is to be made of it, To learne hence to see how great the sinne of men is, and how just is their condemnation for the same, that when this righteousnesse of God is revealed from heaven by this Gospel, which we now preach, they resist it, casting it at their heeles, not regarding it, but despising these glad tydings of salvation, 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 Gospel, are Messengers sent from the Father, to inuite every 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 have gone long in an old tract, and will not turne; some have married a Wife, others have 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 Gospel, he will have you brought and slaine before his face. And we come not from the Father onely, but we are also sent from the Sonne, he is a Suitor to you, and has dispatched us as Ambassadours to wooe 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 neede to kisse the Sonne lest he be angry: though he be so mercifull, as not to quench the smoaking Flax, nor to breake the bruised Reed, yet notwithstanding, that Sonne has feete like burning brasse, he has 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 have committed, there is none like this, none shall be so much laid to your charge at the Day of Judgment, as your rejecting of the Sonne, and of his righteousnesse revealed, and freely offered to you. What Christ said, (It shall be easier for Sodome and Gomorrah then for such a City) I may apply to every one that's come to hear me this time; If you will not give 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 Gospel. 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 hear this offer, Let every man examine himself how he stands affected to 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 upon 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 hear of it, you neglect it, and attend to 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 salvation to him at the day of Judgment.

If in examination you finde your selues vnworthy, that this worke has not bin wrought in you, (in which it is your best way to deale plainely with your selues) then give no rest to your selues, but enter into a serious consideration of your sinnes, attend on Gods Ordinances, make vse of all that has beene delivered concerning humiliation, and give not ouer until you have attained this eager desire after Christ. Indeed this is wrought by GOD himself, but give not you ouer. This is it S. John cals 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 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 until it be attained.

Thus it was with the Woman of Canaan, she would have no denyall; and Cant. 3. with the Spouse, that would not be at quiet until she had found her Beloved, seeking him day and night; finding him not within she enquires of the Watchmen, and neuer gives ouer till she has found him whom her soul loved. As GOD puts an instinct in the creature, such a violent, strong, impetuous disposition and instigation is in them that shall be saved, and belong to CHRIST, GOD puts into them such a disposition as was in Sampson, when he was athirst, give me water or else I dye; so are they athirst after CHRIST, give me CHRIST or else I dye. And this you must have; 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 Judge, 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 you have an eager desire: for if it ceases quickly, he should have lost his labour in bestowing Christ on you. But if nothing will make you give ouer, if you wilt beseech him, and give him no rest, I'le assure you, GOD cannot deny you, and the longer he holds you off, the better answer you shalt have at the end. And when you have CHRIST, you have that that cannot be expressed; for, with him, you have all things, When you have him, you may goe to him for Justification, and say, LORD, give me remission of sinnes, I have CHRIST, and you have promised that all that are in CHRIST shall have pardon, that they shall have your Spirit, and be made new creatures; now, LORD, fulfill these promises. If say, It is a condition beyond expression, next to that we shall have in heaven, and farre above that which any Prince or Potentate in the World has, farre beyond that which any man that swims in pleasures, and abundance of wealth has; which, if it were known, would by all the World be sought after. Therefore, when you hear of such a condition offered, take heede of refusing it: for if you doe, your sinne is haynous, and your condemnation will be just.

The second Vse I will onely name: Consider what it is to refuse, indeed what it is to deferre your acceptance of it. GOD may take your deferring for a denyall; you that think, Well, I will take it, but not yet, take heede lest you neuer have such an opportunity againe. I say, be exhorted, be moved, be besought to take it. This I speake 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 when they lye a dying, but now they have something else to doe. But you that mourne in Sion, you that have broken hearts, that know the bitternesse of sinne, to such as you is this Word of Salvation sent: The others have nothing to doe with it; and let them not think much to be excluded; for CHRIST excludes them:Come to me all you that are heauy laden, and you shall finde rest: Not but the others shall have him, if they will come, but they will not take him on the precedent conditions, named before. It may be, they would have redemption, and freedome, and salvation by him, but they will not take him for their King. They that bee humble, that have their hearts wounded with the sense of sinne, are willing to take him on his own termes, to keepe his Commandements, and not think them grieuous; to beare his burden, and think it light; to take his yoke, and count it easie; to give all they have for him, and to think all too little; to suffer persecution for his sake, and to rejoice 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 themselves vnprofitable servants, to account of all as not worthy of him. Therefore be not you shye in taking of him: for you have free liberty.

But, before I dismiss you, let me speake a word to you that be not yet humble, let me 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 live 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 move him.

Secondly, as the danger of refusing him, so consider the benefit of taking him: if you will have him, you shall with him have a Kingdom, you shall change for the better; for whatsoeuer you part withall, you shall have an hundred fold in this life: if you forgoe any pleasure or lust, you shall have for it the joy of the Holy Ghost, farre exceeding them: If you part with riches, you shall be truely rich in another world; indeed, you shall there have a Treasure: If you lose friends, you shall have GOD for your friend, and shall be a Fauourite in the Court of Heaven. In a word, you shall have an hundred fold.

3. You shall bee sure to have it, you shall not be deceiued: for God has put out his word, he has declared that to be his will, and it stands now with his Iustice as well as with his mercie, to give Christ: his Word is a corner stone, and you may build on it: In fact by 2. immutable things he has confirm'd it, his Word and his Oath, and Heaven and Earth may passe, but they shall not passe, you may build on them, to have Christ and salvation by him. When Paul had delivered Gods minde, if an Angell from Heaven should tell them the foundation is sandy, in fact if he himself should preach another doctrine, they were not to believe him. Therefore if you will take him and have him, trust perfectly in the grace that is revealed by Jesus Christ, doe it not by halues; It may be I shall be saved, it may be not, you maist build on it, you maist venture your 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 we will take him, then put it to venture, why doe you stand off? What can we say more to persuade you? If you will take him, and this righteousnesse, 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 Keyes of Heaven and Hell, and if we open the Gates of Heaven to any, they shall stand open, but now in the preaching of the Word, the Gates of Heaven stand open to every 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 we had not made the offer, the danger had beene ours, and we should have perished for your sakes: but seeing we have made manifest the whole Councell 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 not, your blood shall be on your own 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 have it. You that are now in the height and flower of your youth, and you that are more ancient, living in health and wealth, and hauing your fill of pleasures, it may be, for the present, you have 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 hear: Not but that GOD will hear every man, if his cry comes from vnfeigned faith and love; but, it may be, GOD will not give you that vnfeigned faith and love 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 give such a spirit and disposition as he will accept of. Christ dyed to purchase to himself a peculiar people, zealous of good workes, and not onely to save men. He dyed for this end, that men might doe him service; and if you will not come in now in time of strength and youth, when you are able to doe him service; I say, in his ordinary course, he will reject you now in your extremity, you may not then expect mercie at his hands. Therefore doe not say, I will follow my 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.