Of Faith — Sermon 4

(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.

The next thing to bee done is this, to draw the will to take the promises; for, though the understanding rightly apprehend all that is delivered in the Word, yet except the will bee bowed, except we incline, and be willing to embrace these offers, and willingly take Christ upon these conditions, the thing is not done; for, I say, iustifying faith is as well in the will as in the understanding: for that which I deliver now, is built upon that which I delivered before; and I speake chiefly to those that understand the premises, or else you will not fully understand that we are now about.

But seeing that the will has a part in faith as well as the understanding, the second thing is to draw the will: But how is that done? This is the worke of God, he onely has the soueraignety ouer the will and affections of a man, it is the great prerogatiue of GOD, when a businesse is to be done with the will and affections, GOD must persuade it, as in Noah's speech, God persuade Iapheth to dwell in the Tents of Sem: As if he should say, I may persuade in vaine, except GOD put to his hand to the worke: So it is the property of the Spirit to conuince; as Ioh. 16.The Spirit shall conuince the World of sinne and righteousnesse. That is, he shall show men their sinnes, and their neede, and withall conuince them, and persuade them to take Christs righteousnes. Thus I say, it is GOD that draweth the will, it is he that puts a strong instinct into the heart of man, it is he that must worke on the heart, as in Ioh. 6:44.None can come to me except the Father draw him. How shall that be done? If GOD does once draw a man, he will have no rest till he have Christ, he will not bee at quiet till he have gotten him: compare that place, None come to me except the Father draw him, with that Cant. 2:3.Draw us, and we will runne after you, it is not such drawing as when a man is drawne by force, but it is a drawing which is done by changing the will and affections, when GOD alters the bent of the mind, when GOD iustifies a man, he will affect a mans heart so, that he shall bee so affected with Christ, as that he shall have no rest till he have him; when he does see his neede of him, he shall not give ouer, till he be assured that he is reconciled to him: Draw us, and we will runne after you: It is such a drawing as is called the teaching of GOD: Ioh. 6:45. You shall be taught of God: that is, when GOD comes to teach a thing, he boweth the will and affections to doe it. We heeretofore exemplified this by the similitude of the Ant, and the Bee, and other creatures, they are said to be taught of GOD, when GOD puts a strong instinct into them to doe such and such a thing, he teaches them to doe this and this: So GOD teaches men to come to Christ, that is, he puts a strong inclination into their hearts, and when that is there once, they can have no rest; as the Iron cannot rest till it come to the Loadstone, and as the stone cannot rest till it come to the center, so the heart of man, when GOD draweth it, when he has changed the will, then he findes such a disposition in him as was in the Spouse, Cant. 2. She fought him whom her soul loved, she sought him by night, and by day, she sought him in the street, and among the Watchmen, and neuer rested until she had found him: So when GOD has drawne a mans heart, when he has inclined a mans will to embrace Christ, he is neuer satisfied until he have found him.

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

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

First, the will is drawne, by being persuaded what the miserable condition of a man is that is not yet come to CHRIST, that has not yet taken him, that has not gotten the pardon and forgiuenesse of his sinnes, that has not got assurance that Christ has received him to mercy.

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

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

The first thing, I say, that drawes us to CHRIST, is to consider how miserable we are without him, if men were persuaded of this, they would more seek him. It is true, if a man could live alone he would not come to him: take Rebels, & Pyrates, if they were able to maintaine themselves abroad, if they could be as happy in rebellion as in receiving mercie, they would neuer come in: So it is in this case, If we be brought to this exigent, that we see we cannot hold out any longer, we are not stronger then he, as the Apostle says, 1 Cor. 10.Are we stronger then he? when a man is persuaded of that, when a man sees this necessity is laid upon him, or else he perisheth, then he will come in: So take a servant or a sonne, if he be able to live from his Father, or Masters house, perhaps he will run at ryot still; but when he sees he cannot have so much as huskes, he can have nothing to sustaine him, that is it that will bring him home: So take a Wife, a Spouse, if one come to wooe her, if she be able to live without him, it may be she will refuse him, but if the case be so that she cannot subsist, but the Creditors will come upon her, she must needs have a Husband to protect her, to be a barre and a couering to her, now she sees a necessity of it: Therefore we say the Law driues men to CHRIST, and the Law does it by showing a man his sinne, and the curse due to it, by showing a man his vilenesse, and if this will not doe it, then it shows him the curse; when a man sees the misery that the Law brings upon him, and pronounceth against him, that he is condemned, that perswades him: Therefore the Law drawes a man, and the sence of his misery, showing him that he is out of CHRIST, this drawes him to consider that GOD is his enemy, that all the creatures are his enemies,: for if GOD bee your enemy, then needes must all the creatures be so, because they turne with him to and fro, as an Armie turnes at the becke of the Generall. Now to have GOD and the creatures to bee a mans enemy, to have every thing to worke together for a mans hurt; prosperity slaies him, and aduersity is not a Plaster or Medicine, but a poyson to him, every thing ioynes for his hurt; the Word, which is the sauour of life to others, is the sauour of death to him; the Sacraments, which are a meanes to conuey grace and assurance to others, it is a meanes to conuey Satan to his heart, it increaseth his condemnation and his judgment, when the wrath of GOD abides upon a man; t[•]at is, it shall be upon him for eternity hereafter: for he that has not the Sonne, has not life, Ioh. 3. vlt. when a man seriously considers all this, when he sees what case he is in, that he cannot live without CHRIST, this will be one thing that boweth and inclines the will to come in and take CHRIST: but this is not all.

But in the second place, a man will know what good he shall have by such a Husband; and indeed, if this were all, he could neuer marry out of love, and if he doe not, it can be no match: Therefore we must finde some good, some excellencie in CHRIST; and this is the second thing that drawes the will, If we take him, we shall have all his wealth, and all his honor, all the joy and pleasure he can afford, we shall have all his wealth; that is, goe to the whole Vniuerse, and see what there is profitable or comfortable to the sons of men, and all that is ours, whether it be Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, all is yours, you are Christs, and Christ is Gods, all this is yours. As for the things of the world, if we take him once, we have all these: would not a man desire all these, Is not this a strong argument to move a man to take Christ, that all the Angels in Heaven, all the excellent Ministers on the Earth, (that are next to Angels) they are all his servants; God has bestowed these gifts for his sake, they are set aworke for the furthering of his salvation: and the Angels, you know, are ministring Spirits, sent forth for the good of the Elect; for the World, as the Apostle says, that is, whatsoeuer is in the World, all the good and all the evil in the world, even that evil does him service, the afflictions, and persecutions, and stormes, driue him to his hauen, aswell as faire gales; every thing scoures him, does him some good or other, all in the world is his, both life and death; that is, whatsoeuer belongs to this life or another, all is for his service; & not that only, but when death comes, that a man thinks is the greatest enemy; that there is no good in death, yet that does him good, it heales our sins, it is a meanes of happines; in a word, when the Apostle could say no more, things present, or things to come; for a man should looke to both: as heaven will not content him without the things of this life, so the things of this life will not content him without Heaven; but when there is both, the minde is satisfied.

Now when a man considers what wealth he has by Christ, and againe, that he shall have all his honor; now looke what honor Christ has, the same he has by matching with him; hauing him we have all things: If a man could enter into a serious consideration of this, to think that he is a King, that he is an heyre of all things, that all the promises doe belong to him; doe but think with your selues, if any of you should be raised from a meane ordinary condition, to bee made an earthly Prince, how would you bee affected with it? would it not put other thoughts into you? Why should you not believe spirituall priuiledges to be as reall? Why should you not rejoice more in them? they are more durable, they are more excellent, they have all in them the other have: Indeed they are things that are not seene with the eye, they are spirituall, they are things that are enjoyed and reserued for afterward, but yet there is much for the present: Learne to consider this, and it would draw and move you; but because these things are looked on with a generall eye, as matters of fancy and speculation, they are looked on as things that are rather talked of, we see no such thing, we have no feeling of them, therefore we doe not affect them: but we should labour to believe this: The Scripture often mentions and repeates this, Yee are a Royall Priesthood, Heyres with CHRIST. Labour to come to this disjunction, if these things be not so, why doe you believe them at all? if they be so, why doe you not rejoice in them, proportionable to these priuiledges? And so for Joy; at his right hand there are Joyes and pleasures for euermore. And as it is so for eternity, so the neerer we draw to him in this life, the more pleasure we have; for he is the God of all comfort, the neerer we are to him, the more comfort, all the wayes of wisdome are wayes of pleasure, because they leade neerer to GOD who is the cause of all comfort, So that is the second thing to consider, the good you shall have by CHRIST when once you see how miserable you are without him, and that you shall gaine so much by him.

Now in the third place, there is one thing remaining, How shall I have him? I may attempt it, and goe without him, I may seek, and be denyed: and therefore, in the third place, you shall be sure to obtaine; that is a great meanes to encourage us to come to him, when you see you shall not faile, there is nothing can hinder on your part, as you have heard of in the precedent condition; there is required but an earnest hunger and thirst after him, he iustifies the ungodly, and therefore nothing can hinder on your parts: and therefore if any thing hinder it, it must be on GODS part. Now what is there on GODS part that hinders? He has promised, and bound himself, and he will not goe from his Word, he will not deny himself: and therefore when there is no hinderance on neither part, then why doe you not believe? If you will consider Christ, and see how he describes himself in the Word, if you looke to all those arguments that are propounded to us therein, to persuade us, you will make no question, but if you are willing to come, you are sure to receive him, you shall have remission of all your sinnes: If you consider, first those speeches in E[••]kiel, I desire not the death of a sinner: and Why will you dye, O you house of Israel? such expostulations are very frequent; Oh that my people would returne: and How often would I have gathered you, as the Henne gathereth her Chickens: I say, these are the speeches of GOD, and GOD speakes as he meanes; you shall finde by the manner, and the fashion, and the figure of the speeches, that GOD desires it earnestly: Why will you dye, O you house of Israel? by way of interrogations: and, Oh that my people would doe thus and thus: Even this GOD desires, that a sinner would returne. There is no action that God does, but he does it willingly, that he forgiues sinners, that he receives those men that will come home to him. You see in the Father of the Prodigall, that does express the disposition of GOD, he runnes to meete his Sonne, he was the forwarder of the two, he fals upon him, and kisseth him, he could not express his joy for his comming home: such is the disposition of GOD: I take no delight, as I [••]ue, says the LORD, in the death of a sinner: but rather that he should live. And therefore when GOD says it, we have a surer Word, you should better think of it, vndoubtedly he will receive you to mercie.

Againe, consider how Christ did in the daies of his flesh, how he behaued himself then, was he not exceeding gentle to all that came to him, exceeding compassionate and pittifull, ready to heale every one, ready to doe any thing that was requested of him, that he denyed not any that was importunate with him: do you think that he has put off that disposition; is he not the same still? as it is in the Hebrewes, Is he not a mercifull High Priest still? and that the bowels of compassion in him melt ouer a straying sinner, and is ready to receive him, his bowels yearne within him, and ther[•]fore doubt not but the Lord will receive you.

Againe, of necessity he must receive you, or else the blood of CHRIST were in vaine, his Crosse and death were of none effect: What now can make the death of CHRIST to be of none effect, but when it is not regarded, when his blood is trampled under feere and despised of men, when it does no good, when it is not improued for the purpose it was shed for? Doe you think that GOD sent his onely Sonne from Heaven, to dye a cursed death, and would he have his blood shed in vaine? Now except he should receive poore sinners when they come, the death of CHRIST should be of none effect: And therefore it cannot be but GOD must be ready to receive them. So that there is no difficulty in him, all the difficulty is in our selues, we are not willing to come.

Againe, if we consider what he has done for others, how many he has received to mercie, when one sees such Rebels received to mercie, and considers with himself, and thinkes how he gave pardon to Manasses of his sinnes, which were crying sinnes, and of an extraordinary nature, sinnes that were of long continuance; he forgaue Mary Magdalens sinnes, he forgaue these greater sinners, and why should he not forgiue me? If one should come to a Physician, of whom he has heard a great fame, and if he should meet with hundreds by the way of his Patients, and all of them should tell him he has cured them, and healed them, it would encourage a man to go on with confidence. Or if one should come to a Well of which he has heard much, and should meete with hundreds of people by the way, and all of them should tell him, we have beene at the Well, and it has cured us, and made us whole, this would encourage a man to goe with confidence, because of the multitude that have tryed the experience of it: so we should runne to CHRIST; when so many thousands have beene forgiuen, why should not these persuade us that he is ready to forgiue us, as Paul says, he has showed mercy to me, that others might believe in GOD, I am an example for them to trust in God: therefore when we see he has forgiuen others so many and so great sins, why should we doubt?

Againe, if CHRIST should not be ready to receive us, no flesh should be saved, nor there is no man that would fear him, or hear him; Psal. 130:3. there the same argument is vsed; If you, Lord, shouldst marke iniquity, who should stand? but there is mercy with you that you maist be feared. That is, if GOD should not be pittifull to mankinde, and ready to receive them, notwithstanding their manifold failings, and infirmities, and rebellions they are subject to, no flesh should be saved, but all the world should perish.

Againe, not so onely, but GOD himself should not be worshipped, men would not regard him; men would not serve him: Therefore, I say, of necessity GOD must have mercy upon men, that they may fear him, and serve him, and that men may be willing to serve.

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

If all this will not persuade you, yet in Isaiah 55. there is one thing more, if it will not enter into your thoughts; If you think your condition be such, if you think your sinnes so circumstantiated, as I may say, that they are committed in such a manner, that you think, though others have beene forgiuen, yet you cannot, it passeth your thoughts, you know not how to imagine it; yet know, his mercie is above all: a man must hold that conclusion still.

And if this alone will not persuade me, yet when all this is put together, when I see the misery of a man without CHRIST, when I see I shall be happy with him, when I see it is of necessity, and if I come I shall certainely be received, he cannot refuse me, all this will helpe to persuade a man; this you should learne to presse upon your own hearts, we that are the Ministers of CHRIST are bound to doe it: and therefore he has sent us out to compell men to come in, that his House may be full: therefore he commands them to goe to the high-way, and to the hedges, and compell men to come in. (And what is that?) That is, be so importunate with them, promise them, threaten them, command them in the Name of Christ to consent and come in, GOD would faine have his House filled, he has killed his fatlings, he would not have his Table ready, and have no guests; he would have his House filled, that his Table might not be prepared in vaine▪ and that it may not be in vaine, we are to inuite you to this marriage, we are to inuite you to these fatlings, to this Wine and Milke; it is a banquet, and a banquet you know what it is; In a banquet there is as much as will cheere the body, a concourse of all pleasant things; Such things are in Christ, there is spirituall comfort, a concourse, a heape of all spirituall joy and comfort, of all precious things you can finde; and if you will come and taste, you shall have all his Jewels, all his Graces, to beautifie and to adorne you withall: let this persuade you to come in.

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

I will be briefe for t[•]is point, because I will finish the Text at this time, and will answer it even as CHRIST does, Matth. 5. It is true, we must doe so, but then remember we shall have heaven for our labour: if Heaven be not worthy losing of a right eye, or a right hand, keepe your eye still, if you wilt needs keepe it, but you shalt be sure to goe to hell: There needs no other answer, doe but seriously consider of this; If I will, I may keepe this lust, this fleshly desire, but certainely that will leade me to hell. Let that answer serve for this.

But it may bee further obiected, If I doe thus, I must deny my selfe, and this is a difficult thing for a man to offer violence to himself, to crosse himself in all his desires, a man is able to doe much, he may be willing to take great paines, and to suffer much, but to crosse himself still of his most inward desires that he has, those that are most rooted in the soul, that sticke neere and close to him, this is difficult.

I answer, CHRIST is worthy of all these, you shalt prouide better for your selfe by doing this, there is another life in the regenerate part, and it perfects that, though you destroy the flesh, and offer violence to that, yet there is the inward man that is growing vp daily, though the outward man faile: It is true, violence must be offered to the flesh, you must be content to part with pleasures, and the outward man in that sense must suffer somewhat, but remember what you gaine, there is the inward man that so much the more prouides for it selfe; and if you will not then deny your selfe, you deny not your disease that will slay you. If a man have a disease that cries hard to him to have such and such things given it, it is wisdome for him to deny it, because he nourisheth that that would destroy him: so herein himself is his disease, and to give to that, is his destruction: so that that which you call your selfe is your disease, and when you feed your selfe, you feed your disease: and therfore every one is to bee ruled by the Physicians aduice, who teaches to doe othewise, CHRIST teaches us another way, which is for our health and safety: I cannot stand to presse that.

But I shall endure persecution, and losse of friends; in fact, perhaps losse of life.

I, but you shalt receive an hundred fold, you shalt have no losse by that bargaine, you shalt finde Christ worth all that you giuest him. More I should adde, but I come to the last point.

The righteousnesse of CHRIST is revealed from faith to faith.

The first poynt yee have heard; that,

Righteousnesse is revealed and offered in the Gospel to as many as will take it. As also,

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

The third point, that we are now to handle, is this, that,

Faith admits degrees,and we ought every Christian to grow from degree to degree.

In this proposition faith admits of degrees, and that we ought to grow from one degree to another, I finde two parts:First, that there are degrees of faith. Secondly, that we ought to grow from degree to degree.

For the first, that I may run through them as briefely as I can, There are degrees in faith in these foure respects: as there are two acts of faith, one by which we take Christ, and that we call a direct act, by which we truly lay hold on him, & receive him as our Lord and Sauiour. The second is that act of faith by which we know we have received him, the reflect act which is assurance, both these receive degrees: The first receives degrees in three respects: the last receives degrees, I will name but one, and so make vp the fourth.

The first act by which we receive and take Christ the Messias offered to us, it admits this first degree, there is a great degree of persuasion that Christ is offered, and that he is ours, that he is given by GOD the Father; and though I find this proposed in the Word, that Christ is given to us, yet there are degrees of the persuasion of the truth of this; and this we need not wonder at; for though it be faith, and though the persuasion be true, and good, and firme, yet notwithstanding it may admit of degrees, else any man might obiect;

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

I answer, it may, because there are degrees in the very persuasion, though the persuasion be good and true, yet there are degrees in it: As for example, there is such a proposition of Truth, which I am persuaded to believe by arguments that ouercome me, I must needes yeeld to it, and yet there are more arguments and reasons that may bee brought, that may worke a greater persuasion, as we say, that may be more immediate to persuade us of that conclusion: as, a man may see a thing by a little glimmering light of a candle, he may see it certainely and firmely, but when there come more Candles or a Torch in, he may see more cleerely, although he saw it certainely before: So the promises of God, we may behold them, and apply them to our selues to be sure and firme, and yet this may admit more degrees, when there is more light, and more arguments, when the Spirit of Adoption speakes more cleerely and fully to us, there may be a greater degree of persuasion: and therefore that objection, that either it is not faith if there be doubting, or if it be firme in a man, he needes no more; I say, it is not so, for faith admits degrees, there is a full persuasion, Col. 2. which intimates there is a lesser faith then that: As, you know, a Ship may be carried with a gentle gale of wind as well as with a stronger gale, though it goe not so fast, but it may be moved, it may be put on with a gentle wind as well as with a strong gale.

So a Tree may be rooted, and rooted strongly and firmely, and yet may be more rooted afterward; The phrase of Scripture carries it so: Oh you of little faith: there is a little faith, and therefore it implyes there is a strong faith, yet the least is accounted faith. So, Lord, I believe, helpe my vnbeliefe: it was vnbeliefe, and yet it was reckoned for beliefe.

So our Sauiour said to Peter, Why doest you doubt? Certainely Peter beleeued, or else he could not cast himself vhon the water; and yet there was doubting indeed mingled with it: And indeed, if faith were not mixt with doubting, who should have faith? Did not Dauid trust GOD much? and yet his faith was mixed with doubting: says he, I shall perish one day by the hand of Saul, and yet he had faith: Therefore, I say, there may be faith, though we have not so full a persuasion.

But, you will say, how differs it from opinion?

Opinion is an assent to a truth, with a fear lest the contrary may be true: it differs from opinion in the object: the object of opinion is something in its own nature vncertaine, but Faith pitcheth upon the Word of GOD, which is in its own nature infallible, and cannot deceiue.

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

Opinion goes no further, but stayes in a doubt, but faith proceedes to full assurance: And therfore it has the denomination of full assent. As we say of a Wall that is a little white, it is white, because it tends to full whitenesse: and as we say water is hot, that is a little hot; so faith that is but in a little degree, yet it may be true, firme and substantiall.

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

I answer, the least degree of faith is that which brings us to CHRIST, which makes us willing to take him. Marke this point, for it will be of much vse to you, when the promises of GOD are preached to you, and made known to you, when the arguments that move you to come to CHRIST are declared and made manifest: Now if a man stands and knowes not whether he were best to take him or no, this is not faith, such a man acteth nothing, he is such a one as is spoken of in Iam. 1. for that I take to be the meaning of that place; a man that knowes not whether he should come to CHRIST or no, that stands in a doubt, and sometimes he will goe, and sometimes he will not; he is off and on, to and fro, such a man has not faith; such a one CHRIST rejects: but now when there is so much waight as will cast the Ballance the right way, though there be something left in the other end of the Ballance; that is, though there be some doubting, some fear, yet if I so farre believe the promises, and the Word of GOD, as that I am willing to take CHRIST for my Husband, I am willing to rest on him, to pitch on him, to bestow my selfe upon him; this is faith, though it come not to the full degree.

As for example, if one be a spokesman for a Suitor, he comes and tells the Spouse to whom he is a Suitor, that such a man is of such parentage, has such honor, and such wealth, and is thus qualified; now, if she be but so farre persuaded as that she is willing to take him for her husband, that is enough to bring her to make the match, that persuasion will bring her to doe it; afterward she may come to know the thing more fully, and to be better persuaded, but that addes to the degrees: So, if there be but so much assent, so much firmenesse of persuasion to bring us to CHRIST, to make us willing to come to take him for our Sauiour and for our LORD, that is the least degree of faith, and though there be doubting left, and though there bee some fears, yet, if there be but so much as will produce that, it is faith. Let me exemplifie it in some other thing: Take Hester, when she was to come to the King, she knew not what successe she should have, she was fearful, as we may see by the manner of going about the businesse, yet, seeing there was so much as drew her to the action, she comes and sayes, If I perish, I perish; as if she had doubted she might have perished, yet she resolued to doe it; this may be said to be an act of faith, that put her on the worke. Take a Martyr that comes to suffer, he has many doubts and fears, and yet if there be but so much persuasion as will produce the act in him, as that he is moved to doe the thing, he may properly bee said to doe it out of faith.

And so of all other actions. The three Children, GOD can deliver us, if he will, (say they) if he doe not, we will not worship that Image that you have set vp. There might be some doubting in them, and yet, because there was so much trust in GOD as to bring them to doe the thing, here was faith enough to make them acceptable in the sight of GOD. So, I say, if there be so much faith as will bring us to GOD and to CHRIST, that is the least degree, other degrees there are that may be added afterwards, but this is your comfort, if you have but so much as will produce such an effect, you maist be sure that you have faith.

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

As for example, Martha and Mary both beleeued in CHRIST when he feasted with them, but when Lazarus was dead, and had beene in the grave foure dayes, that put them to a stand: Now if they had beene able to believe this, there had beene a greater degree of faith. And that was it that magnified Abrahams faith so, that when there was so great difficulty that he must goe and offer his sonne, the sonne in whom GOD had promised that his seede should be blessed, who was called the sonne of the promise: Now here was a great degree of faith, because there was great difficulty.

Moses, we see, when he came to believe the promise of God, in Numbers 11. that so many, even sixe hundred thousand should be fed with flesh, and that they should be so fed a whole moneth together, it set Moses at a stand, he knew not what to say; Not one day, (says he) not tenne dayes, not twenty dayes, but a whole moneth together, and sixe hundred thousand people! If all the Flockes and Heards should be killed, and all the Fishes in the Sea should be gathered together, how should this be done? This was a great thing to believe: and therefore GOD pittyed Moses, GOD sees when things are hard to be beleeued, and pitties man; GOD beares with Moses in that case, because the thing was difficult and high; there are some things which are above hope, and in such cases GOD is willing that his people should aske him a signe, he knowes their strength, they had neede of something to confirme them. And therefore in such a case, when GOD comes in such manner, if they aske him a signe, GOD is willing to give them a signe: Indeed, when men will aske a signe to tempt GOD: an adulterous generation askes a signe; that is, for tryall or temptation, not for love of CHRIST, and to be persuaded he is fit for them, but an adulterous generation, they did it not out of love: but, I say, when eyther the thing is high, or else when the means of persuasion is weake and slender, As, we know, CHRIST said to Nathaniel, Doest you believe this? as if he should say, This shows your faith is great, that for so small a thing as this you beleeuest; I said no more but I saw you under the Fig-tree. And this showed the weaknesse of Thomas his faith, that he would not believe vnlesse he might put his finger into the print of CHRIST'S wounds, and his hand into his side: so that when a man beleeues by slender meanes, or when he beleeues things of a higher nature, which is more above hope, when there is great difficulty, in this sense faith admits degrees.

Thirdly, Faith admits degrees in regard of the extent of it, when there is more things revealed to them; and I take it, this place will carry, that the righteousnesse of GOD is revealed from faith to faith; that is, the righteousnesse of CHRIST was revealed in the time of the Law and the Prophets, it was revealed obscurely, and there was a little says among them to believe, it was enough to save them, but when the time drew neerer, there were greater reuelations, as we know, in the time of the Prophets, their faith was great, as there were more reuelations, so there was more faith: So, I say, it admits degrees in regard of the extent of revelation; as the Apostles, when CHRIST was upon the earth, they had a degree of faith, but when Christ ascended, then there was more reuelations, then they grew from faith to faith, because they grew from revelation to revelation, then the Spirit of God was sent into their hearts to reveal all things, and to leade them into all truth, you know they had abundance of reuelations afterwards. So in this regard, in regard of the extent, faith receives degrees, not because the habit is increased, but because the reuelations and objects are more: And therefore that is the comfort of poore Christians, those that are yet ignorant, they may have a true habit, and as true a grace in the heart; and though a man bee more conuersant in Scripture, and knowes more then they, he has more reuelations, and in that sense, though he have a greater faith then the other, yet the other has a like precious faith with him, in regard of that grace.

So, we see how faith receives degrees in these three respects.

Now, last of all, that faith that gives assurance, that pacifieth and comforteth the heart, which is nothing but a reflect act, by which we know and are persuaded that we have taken CHRIST, and that our sinnes are forgiuen, this admits of degrees of proof. And here, as the euidences of sanctification are more, so is the assurance; as the Apostle says, the Spirit witnesseth to our spirit; he discouers good things to us, we had neede of the light of the Spirit, to judge aright of the sincerity of the graces that we have, we shall goe amisse else, we shall not be able, except we have the Spirit to helpe and assist us, and so we grow from assurance to assurance.

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

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

First labour to grow to a more full and firme assent, by that meanes we shall draw neerer to CHRIST, and receive him in a greater measure: Marke, this very act of taking CHRIST, that immediately iustifies, but it is fed with assurance in the understanding, it is that which does increase, and strengthen, and supply this action of the will in taking CHRIST. So that, the more strong assent the minde and understanding of a man gives to those truths which concerne justification, delivered in the Scripture, the stronger his will is in taking Christ: As in the Act of marriage, a Woman takes such a one to bee her husband, but yet there are degrees in the will, one may take him with greater greedinesse, with a more full persuasion that it is best for her, with more love, and with more resolution: So, the stronger the assent is that we give to the promises of GOD, in which he assures us of the pardon of our sinnes, in which CHRIST is offered freely to us, the more we take CHRIST, and so the vnion is greater betweene us, we are linkt and knit together, and married, as it were, in a greater degree.

Secondly, in regard of difficulty, which is the second thing in which faith admits degrees, when we believe hard things, or easie things propounded with slender arguments. Labour to grow in this: for this is very profitable for you; I will give you but these two instances.

You know what Moses lost, and what Abraham got; Moses lost Canaan, he lost the honor of carrying in the people, he lost the honor of concluding his worke, when he had taken so much paines, and all because he did not believe when he strooke the Rock, for want of faith. Abraham now, that beleeued things that were of a high, of a difficult nature, you see what he got by it; for this cause, says the LORD, I will doe thus and thus, because you have not spared your onely Sonne, which is repeated, Rom. 4. Abraham being strong in faith, gave glory to GOD. And therefore, you see, Abraham is set above all men, he is the Father of all the faithful, he is the head, the top of those to whom GOD showed mercie, he showed mercie to all for Abrahams sake: Abraham, Isaac, and Jacob; Abraham is first, this did Abraham get for euer, because he beleeued in God in so great a matter; this you shall gaine, if you will believe, it will bring a great reward, indeed it will not onely bring a reward, such as Abraham had, but it will bring increase of the same faith, God will reveal more to you, and give you more of his Spirit, as he did to Nathaniel: Beleeuest you? for this says Christ, you shalt see greater things then these: If we believe in difficult cases, GOD will make us with facility to believe them another time.

Thirdly, for the multitude of reuelations, for the extent of faith, that way we should labour to be filled full of faith, as Barnabas is said to be full of faith; And how is that? By studying the Word much, for therein will GOD reveal this: this is it that Paul magnifies so much in 2 Cor. 12. that which he gloried in, he does not name it in his own person, but says, I knew a man in CHRIST had such a revelation: he glories not in this, that he had wealth, or honor, but in the multitude of reuelations; that of all other might have exalted Paul, but he was wise, he knew what he did when he was so apt to be exalted, in that it seemes there was some extraordinary excellency in it.

Lastly, labour to get full assurance, the more assurance you have, the more love.

Againe, you shall doe the more worke when once we are assured that our labour shall not be in vaine in the Lord, as 1 Cor. 15. vlt. it will make us abound in the workes of the Lord.

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

The first is a Vse of much comfort, if there be such degrees in faith, then let us not be discouraged, though we come not to the highest, if we have but a little, yet since there are degrees, this is enough to make us partakers of the righteousnesse of CHRIST, and of salvation. The end of this is to comfort those which are apt to be discouraged. A little grain of true Muske is able to sweeten a great deale; So if faith be true, a little true faith will perfume all the heart and soul, it has influence into every thing, and it puts a good tincture upon all that a man does, though it be but little, yet the influence is great, Therfore though you have not a great measure of faith, if you have a little, comfort your selfe with that; we know, the best bud drawes sap from the root, as well as the greatest branches, as truely; so they that budde, that are but yet in the beginning of faith, yet they are as truly grafted into CHRIST and receive life from him, as those that are growne Christians. And therfore be no[•] discouraged because you have not, as yet, a great measure of Faith, say not, because I am not as strong as such, therfore I am no body, reason not so, if you have but as much as will bring you within the doore, within the Couenant, within compasse once; it is true, when a man is within the doore, there are greater degrees, he may goe farther into the house, or a little way in, but all is one when he is in once: So in faith, a little faith is enough to put a man within the Couenant, to put one within the Gate of Heaven, as it were; indeed when they are in, some goe further, and some goe not so farre: but if you be in at all, comfort your selfe with that, and think not that every little infirmity shall breake the Couenant when you are in: No, that which makes a diuorse between GOD and you, will doe it, but every infirmity does not that. Take heed therfore of robbing GOD of his glory, and your selues of comfort; you know what a Father he is, he is a tender, and a wife Father: we reckon it wisdome in parents, when they consider the infirmities of their children, GOD is wise, let us goe to him, a Father will beare with his sonne and receive him againe and againe, though he have infirmities: So GOD is your Father, what though he see many failings in you, what though he see we have little grace, or little faith, yet we are sonnes, GOD will spare us; and therefore cast not away your hope, but labour to know that though you be but as smoking Flax, yet there is fire there, as well as if it were all on a flame.

Now it is Satans end indeed to discourage, and remember but that, that the thing he labours, is to persuade you that you have no faith, and that a little will not serve the turne, and that because you are not so strong as the strongest Christians, that therefore you have a false heart, and art no body at all; his end is to discourage, labour to resist him. And we that are Ministers of CHRIST, we are in this case to comfort and encourage you, as Paul says, we were gentle among you, as a Nurse among her children; we should bee tender ouer you, and comfort and encourage you, we are not Lords of your faith. And there[•]ore in Ezekiel 33. it was the fault of the Shepheards, they ruled all the people with rigour, but we are helpers of your joy; for what have we to doe, but what our Master has set us about to doe? as he did; how did he behaue himself? the smoking Flax, he did not blow it with a tender breath to kindle it more, he dealt not roughly with it: So the Ministers of GOD should labour to build men vp, to draw them on; Indeed sometimes the Minister must be sharpe, to wake men when they sleepe, to discouer hypocrites, and temporizing professors, to teach those to know themselves, that have a forme of godlinesse, without the power thereof, here the Word preached must be a two-edged sword, that must pierce betweene the marrow and the ioynts; here the Word must be as the Thunder and Lightning, it must have terror in it: So Christ comes with his Fanne in his hand, and with his Axe in his hand, he will burne the chaffe with vnquenchable fire, and hew downe the vnfruitfull Trees; but this is to be understood of those that are false-hearted, those that are not sound, that have Christ offered them, but doe not receive him. Indeed, to those our Ministery is sharpe, but for others it is not so: And therefore in Ezekiel 34. we are to doe as the Shepheards doe there with their Flocks, some Sheepe are weake, and are not able to goe the pace of the rest; some are broken, some are lost, and some are gone astray, and some are great with yong; our businesse is to seek those that are lost, to driue all according to the pace of the weakest, to binde vp the broken, to carry them in our armes; thus Christ did, and if we faile in this, CHRIST, who is the great Shepheard of the Flocke, he sees it, if we goe astray, he fetches us in; if we be broken, and have lost our wooll, and be not in right order, he bindes us vp, he feedes us, and tenders us; thus Christ deales with you: And therefore be not discouraged, though you be not so strong as the strongest, yet if you be a Sheepe, if you be in the fold, if you have the least degree of faith, it is able to make you partaker of this righteousnesse, although you have not the highest degree, though you have not that excellencie that others have.

The second vse is, to exhort you to growe in faith, (and so I end) content not your selues with a little, a small measure of faith, though notwithstanding a little will serve to put you in the state of salvation, yet it should be your wisdome to get a great degree, as the Apostle says, 2 Pet. 1:13. Trust perfectly in the grace brought in by the revelation of CHRIST: (Marke it) for it is an excellent place for this purpose; study it, and think well of it, trust perfectly in the grace revealed; that is to say, doe it not by halues, let no[•] there be some odde reckonings betweene GOD and you, stand not in distance from him, but trust upon him perfectly, believe fully and assuredly that your sinnes are forgiuen you, believe fully the grace that is given you through CHRIST, doe it perfectly, throughly, trust perfectly in the grace brought in by CHRIST, that is our fault that we doe it not in such a manner; hence it is that our Joy is weake, our grace is weake, trust perfectly, that your Joy may be full, that you may have full communion and fellowship with CHRIST, the benefit is exceeding great when we trust perfectly, and why will you not? why should you limit the holy one of Israel? It was their sinne and transgression to limit him in his power and alsufficiencie, as if he were not able to doe such and such things, and is it not as great a sinne to limit him in his mercie and goodness? Why cannot he forgiue sinnes and transgressions, that in all circumstances are the greatest sinnes, in what nature soeuer? to think otherwise, is to limit the holy one of Israel; trust perfectly therefore. It is not a little that will serve the turne, as the Apostle says, 2 Pet. 3. vlt. grow in grace, there is neede of it; you shall finde, that as you wade further in the profession of Christianity, so you shall have neede of more strength, you shall have greater imployment, therefore you have more neede of growth to goe forward, and perseuere.

Againe, you shall meet with greater temptations and assaults, if you bee not more strong then at the first, you are not able to resist.

Againe, If you grow in faith, you shall growe likewise in Joy, and that is a thing which we have continuall vse of, that is of onely vse to comfort and strengthen us, to make us abound in the workes of the LORD, that helpes us to goe thorow all variety of conditions, that enables us to abound and to want, to passe thorow good report and evil report, to suffer and endure persecution, now the more you grow in faith, the more you grow in joy, as the Apostle says, Rom. 15:13. The God of peace fulfill you with all joy by believing: So that the more we believe, the more joy, the more consolation we have.

Againe, the more you grow in faith, the more you shall gaine the fauour of GOD, the more you shall winne his love; there is nothing in the World does so much winne the fauour of GOD, as a great degree of faith: and therefore, though you mayest be saved with a lesse degree, yet that you mayest be in a greater degree of fauour, seek more faith; and this, though it be reckoned a small matter to have a great degree of GODS fauour, yet, it is the greatest dignity in the world; Looke upon all the difference of men, it is their difference in the fauour of God that makes them so. Why was Moses a man above all the rest? says GOD I will have compassion upon whom I will have compassion, and I will show mercie to whom I will show mercie; I have chosen Moses: looke to what difference of men you will: looke into what estate, what condition you wouldest have, either your soul or your body, whatsoeuer it be, it is by the grace and fauour of GOD in CHRIST Jesus, that all your comfort and consolation increaseth.

What shall make me grow in the fauour of GOD?

I answer, there is nothing that causes God to set so much by us as faith: the woman of Canaan, see what cause Christ had to give her such a great commendation, great is your faith, and because her faith was great, therefore he set her at so high a rate. So the Centurion, says CHRIST, I have not found so great faith in Israel, and that is the thing that he set so great a price upon. So Jacob, when he got the name of Israel, when he preuailed with GOD, certainely it was the greatest blessing that euer he had: Why was that? Because he showed the greatest faith that euer he did, it was a strong faith that preuailed with GOD: And what set him at so high a rate in GODS Booke? It was the faith he had in GOD, therfore he is remembred in the whole Booke of GOD for his faith, Therefore the more faith you have, the more GOD prizeth you, it is it that winnes his love. I cannot stand upon the arguments why we should grow in faith, they are many; The more faith we have, the more powerfull are our prayers in preuailing with GOD, for faith gives strength to them.

Againe, the more faith you have, the more you bring glory to GOD; if there bee much faith, there will bee much fruite, it is the roote of all grace, as, John 15:8. Herein is my Father glorified, that you bring forth much fruit. Get much faith then if you will have much fruit, that you may bring glory to GOD: as if he should say, If a man have but some faith, he brings forth fruit, yet there shall be something wanting: but when a man is eminent, when he is conspicuous, when he is as a great light that every man turnes his eye to, when he is as a Tree that brings forth much fruite, which turnes the eyes of the beholders to it, So it is with Christians, herein, says Christ, is my Father glorified, &c.

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

FINIS.