## The Breastplate of Faith and Love
## John Preston
9. SERMON V.
10. SERMON VI.
hristian Reader,
Innumerable are the sleights of Satan, to hinder a Christian in his
course towards Heaven, by exciting the corruption of his own heart to
disturb him, when he is about to do any good; or by discouraging him with
inward terrors, when he would solace himself with heavenly comforts; or
by disheartening him under the fears of sufferings, when he should be
resolute in a good cause. A type whereof were the Israelites, whose
servitude was redoubled, when they turned themselves to forsake Egypt:
Wherefore we have much need of Christian fortitude, according to that
direction; Watch ye, stand fast, quit yourselves like men: especially since
Satan, like a Serpentine Crocodile pursued, is by resistance put to flight.
But, as in wars, (which the Philistines knew well in putting their hope in
Goliath) the chief strength of the Soldiers lieth in their Captain, so in
spiritual conflicts, all a Christians strength is in Christ, and from him. For,
before our conversion, we were of no strength: since our conversion, we are
not sufficient of ourselves to think a good thought. And, to work out from
## PREF. To the Christian Reader.
the Saints all self-confidence, God, by their falls teacheth them, To rejoice
in the Lord Jesus, and to have no confidence in the flesh.
Whatsoever Christ hath for us is made ours by Faith, which is the hand of
the soul enriching it by receiving Christ, who is the treasure hid in the field,
and with him, those unsearchable riches of grace, which are revealed and
offered in the Gospel: Yea it is part of our spiritual armor. That which was
fabulously spoken of the race of Giants, is truly said of a Christian, he is
borne with his armor upon him; as soon as he is regenerate he is armed. Its
called a Breast-plate, because it preserves the heart, a long, large shield, (as
the word signifieth) which is useful to defend the whole man from all sorts
of assaults: Which part of spiritual armor, and how it is to be managed, is
declared in the former part of the ensuing Treatise, in ten Sermons.
Now, as all rivers return into the sea, whence they came, so the believing
soul, having received all from Christ, returneth all to Christ. For thus the
believer reasoneth. Was God's undeserved, unexpected love such to me, that
he spared not his only begotten Son, but gave him to die for me? Its but
equal that I should live to him, die for him, bring in my strength, time, gifts,
liberty, all that I have, all that I am, in his service, to his glory. That
affection, whence these resolutions arise, is called Love, which so inclineth
the soul, that it moveth in a direct line towards that object, wherein it
expecteth contentment. The soul is miserably deluded in pursuing the wind,
and in taking aim at a flying fowl, whilst it seeks happiness in any creature:
which appears in the restlessness of those irregular agitations, and endless
motions of the minds of ambitious, voluptuous and covetous persons,
whose frame of spirit is like the lower part of the elementary region, the
seat of winds, tempests and earthquakes, full of unquietness; whilst the
believers soul, like that part towards heaven, which is always peaceable and
still, enjoyeth true rest and joy. And indeed the perfection of our spirits
cannot be but in union with the chief of spirits, which communicateth his
goodness to the creature according to its capacity. This affection of Love, as
it reflecteth upon Christ, being a fruit and effect of his love to us
apprehended by faith, is the subject of the third part of the following
Treatise in 8 Sermons.
The judicious Author out of a piercing insight into the methods of the
Tempter, knowing upon what rocks the faith of many suffers shipwreck;
that neither the weak Christian might lose the comfort of his faith, through
want of evidences, nor the presumptuous rest upon a fancy instead of faith,
nor the adversaries be emboldened to cast upon us, by reason of this
doctrine of Justification by faith only, their wonted nicknames of Solifidians, and Nulli-fidians; throughout the whole Treatise, and more
especially in the last Sermon, he discourseth of good Works, as they arise
from faith and love. This is the sum of the faithful and fruitful labors of this
Reverend, learned and godly Minister of the Gospel, who whilst he lived
was an example of the life of faith and love, and of good works, to so many
as were acquainted with his equal and even walking in the ways of God, in
the several turnings and occasions of his life. But it will be too much injury
to the godly Reader to be detained longer in the porch. We now dismiss thee
to the reading of this profitable work, beseeching God to increase faith, and
to perfect love in thy heart, that thou mayest be fruitful in good works.
Thine in our Lord Jesus Christ,
Richard Sibbes & John Davenport.
## Part I. Of Faith. OM. 1:17. For by it the righteousness of God is revealed from Faith to Faith: As it is written, The just shall live by Faith. In the words I have read unto 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 plain in speech; he came not with excellency of words, or man's wisdom; and therefore you may observe what ado 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, saith 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 up in Hell; and therefore it is of no small moment. He gives a reason in these words, why it is the power of God to salvation: For, saith he, by it the righteousness of God is revealed. That is, the righteousness which is of God, which only God accepts, and by which alone men can be saved, is revealed by the Gospel, and no other way. ## R
## SERMON I.
But to what purpose is this revealed, if I know not how to come by it?
Many things are revealed, but how shall I know that they are mine?
Therefore he adds, it is the power of God to salvation, to everyone that
believes. As it is revealed by the Gospel, so something is to be done on our
part; as God manifests it, exposes it, and lays 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. Says he, Faith hath 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 Righteousness by which alone we can be saved now in the time of
the Gospel, is revealed and offered to all that will take it.
When you hear this, it may be, at the very reading, you may not have such
a conceit of the thing as you should have: but it is not a matter of light
moment, but an exceeding great thing to see the righteousness of God
revealed. It is the great, glorious mystery of the Gospel, which the Angels
desire to pry into, which made Paul in his Ministry so glorious, which
swallowed up his thoughts, that he could not tell how to express it: that now
in this last Age, Christ hath revealed through us the unsearchable Riches of
his Grace, that is, Riches which I know not how to express. Therefore he
prays that God would open their eyes, that they might comprehend with all
the Saints, the height, and length, and breadth of that Redemption, which
Christ hath wrought for them. It is past a full comprehension, yet he prays
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 access to the Throne of Grace, which none before had; this
liberty to be made sons of God, and heirs of heaven, yea, Kings and Priests
to God, and making good of all promises, and the entailing of them to our
posterity, and making them Yea and Amen. All this, I say, is now revealed,
which before was not.
2. It is said to be revealed, (mark that) partly, because this of all other
things was never written in the hearts of men. The Moral Law was written
therein, but they had not the least inkling, the least crevice 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 door was a little open before,
but now it is wide open, and nothing is hid from the souls of men, that is
necessary for them to know.
Again, it is revealed not only in regard of the Preachers that make it
known, but likewise in regard of them that hear it: for there is a greater
measure of the Spirit of Revelation dispensed under the Gospel. Therefore,
Ephesians 1:18, the Apostle prays 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
Righteousness of God. And lastly, it is that Righteousness, by which alone
men can be saved.
This is the main point, which that you may understand, I will open, by
answering these 6. Questions.
1. How this righteousness of God, or, which is accepted of God, saves.
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 doth it save? I answer: 1. This righteousness saves after the
same manner that the unrighteousness of Adam did condemn: let us set
these two together, and the thing will be plain.
First, as Adam was one man, yet the common root of all mankind, of
whom all that are guilty of death, and shall be damned, must be borne: so
Christ, the second Adam, stands as a public person, and the Root of all that
shall be engrafted into, and borne of him.
Secondly, as Adams first unrighteousness, the first sin he committed, is
communicated to men, and made theirs by imputation; and not so only, but
by inherency also; (for it hath bred in them original sin:) After the same
manner, and by the same equity, the righteousness that Christ wrought, is
made ours by imputation, and this imputative righteousness of Christ
worketh a righteousness which qualifies the person, and is inherent in us.
Lastly, as after this unrighteousness comes death, which rules and reigns in
us, bringing everything into subjection, so that all the comforts men possess
are overcome in some degree, while we live here; (all sicknesses, and
troubles, and crosses, being as so many skirmishes which Death hath with
us, before the main Battle comes:) So in Christ life reigns over all, and
brings all into subjection to him: that is, it brings all the troubles man
sustaineth, all the enemies he hath, yea death and sin into subjection, by
degrees in this life, and after death perfectly. There is a comparison made in
Romans 5:14, which you shall find 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 Corinthians 15:45. Christ is called the second Adam; now you do see
the miserable fruit of Adams fall, you see by lamentable experience, what
original sin is, and how much it hath corrupted us; why then should you
think it a strange thing, that the righteousness of Christ should be imputed?
Again, Death, you see, reigns over all by one, Why then will not you
believe that life shall reign over all men, that is, bring every enemy of ours
into subjection by the other? For the righteousness of one saves, as the
unrighteousness of the other condemns.
Another expression I find in 2 Corinthians 5:21. As Christ was made sin for us,
who knew no sin, so are we made the righteousness of God in him. That is,
though Christ was a man without sin in himself, yet our sin was imputed to
him, and he was by God reckoned as a sinner; and then he kills him, putting
our curse upon him: so to us that are free from righteousness, Christ is made
righteousness, so that God looks on us as if we had performed perfect
righteousness, and when that is done, he saves us. And so much for the first
Question.
But now when we hear that this righteousness saves, the Question is, How
shall we come by it? In that it saves, 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
Honors, and Riches, out of their clemency, because they will, to show their
magnificence, and goodness to their Subjects; So doth God give this
righteousness. As you shall find it expressed, Isaiah 9:6. To us a Child is
borne, to us a Son is given: a place worth your marking and observation.
And John 3:16. God so loved the World, that he gave his only begotten Son,
&c. And Romans 5:17, it is called the Gift of Righteousness. That is, a thing
which God freely, simply, voluntarily, and only because he will, bestows on
men, not looking on any worthiness 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 righteousness, shall reign in life by one Jesus Christ.
So that God gives it freely out of his mere love, without any other motive or
end, but to show his magnificence, and to make manifest in the Ages to
come, the unsearchable riches of Christ, the great and exceeding glorious
riches that he hath provided for them that love him.
But what is the reason that God will have it communicated to the sons of
men no other way but by gift? You shall see it, Romans 4:5, that it is for these
causes:
First, That no man might boast in himself, but that he that rejoiceth may
rejoice in the Lord. If any other bargain or manner of conveyance had been
made, we should have had something to boast of, but coming merely from
God as a gift, we have cause to glory in God, and nothing else. Again, it is a
gift, that men may learn to depend upon God for it: God will have no man
challenge it as due; for it is a mere Grace. Lastly, it is a gift, that it may be
sure to all the seed. If there had been anything required at our hands, This
do, fulfill this Law, and you shall have this righteousness, it had not been
sure, nay none had been saved: for by the Law is transgression and wrath,
but being by gift, it is firm and sure to all the seed: for when a thing is
freely given, and nothing expected, but taking it, and thanksgiving for it,
what is more sure?
But, when you hear this righteousness is given, the next Question will be,
To whom is it given? If it be only given to some, what comfort is this to
me?
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 fail. 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 evidently see in these two places, Mark, ult. 15.
Go and preach the Gospel to every creature under Heaven: What is that? Go
and tell every man without exception, that there is good news for him,
Christ is dead for him, and if he will take him, and accept of his
righteousness, he shall have it; restrain it not, but go and tell every man
under heaven. The other Text is Revelation, ult. Whosoever will, let him
come, and take of the waters of life freely. There is a quicunque vult,
whosoever 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 having 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 rejected 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 having respect to Election. For otherwise the Elect
of Christ should have no ground for their faith, none knowing he is elected
until he hath believed and repented.
But Christ's righteousness being offered to men in state of unregeneration,
How shall I know it belongs to me? There is no other ground but this
Syllogism. This righteousness belongs to every man that believes: but I
believe, therefore it belongs to me. Therefore, though it be applied only to
the believers, yet it must be offered to every man.
Again, we are bound to believe that the thing is true, before we can
believe our share in it; we do 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 doth 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 itself; my belief makes not a thing true, but it is
true in itself, 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
sins are forgiven.
Again, if he should not be offered to every man, we could not say to every
man, if thou dost believe thou shalt be saved; but this we may say to all,
even to Judas, if thou believest, Judas, thou shalt be saved.
Again, if it were not offered to all, then wicked men should be excluded
as much as the Devils; but Christ took their nature on him, therefore 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 two 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 only
to the Elect. They say, His intention is the same to all, to Judas as to Peter.
The other is, They affirm, that as Christ is offered to all men, so all men
have sufficient grace to receive him, there is an ability by that as well as a
freedom, and universality 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 enables. A Pardon may be offered to all, and yet none accept it, but
those whose minds God hath inclined. Therefore that he is offered to all it is
without question. They that question it, do it because they do not understand
the Doctrine of our Divines; for we propound it no otherwise in substance
then they do, only we differ in the method: but it will be your wisdom to
look to that which will be of use, and yield comfort when you come to die.
As this you may build on, The Gospel is preached to every creature under
heaven, and 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 am pardoned: but when the Pardon is general, and offered to all,
then I can believe the Pardon belongs to me. Were it only to the Elect,
whose names are written in the pardon, we should first inquire 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? Doth not God require to find something in us, if he give it us?
I answer, that it is offered to all, and no qualification at all is required as
preexistent to be found in us, but any may come and take it. God requires
no qualification as concerning our sins; he saith not, you shall be pardoned,
so your sins be of such a number, or of such a nature, but though they be
never so many, though of never so extraordinary a nature, though they may
be aggravated with all the circumstances that can be, yet there is no
exception at all of you, the pardon runs in general terms, This is the Lamb
of God that taketh away the sins of the world. And seeing it is in general
terms, why will you interline and restrain it? You see it runs in general, and
so you may take it.
And as it is propounded generally, so is it generally executed: 1 Corinthians 6:9,
you shall find, the greatest sins that can be named are there pardoned: Be
not deceived, 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 sins, you see, it is
generally executed, without exception.
But there is another sort of qualification. Is there not something first to be
done? I know, that though I have committed all the sins of the world, yet
they shall not prejudice my pardon; but I must do something to qualify me
for it. No, not anything as antecedareous and precedent to the pardon; it is
only required of thee to come with the hand of faith, and receive it in the
midst of all thy unworthiness, whatsoever it be, lay hold on the pardon, and
embrace it, and it shall be thine.
But you will object, then to what end is the Doctrine of humiliation? To
what end is the Law preached to be a Schoolmaster, if no qualification be
required?
I answer, humiliation is not required as a qualification; for no tears of ours
can give satisfaction. And again, it hath been found in a Reprobate; For
Judas 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 heal you; before you will be healed,
you must have a sense of your sickness: this sense is not required by the
Physician: (for the Physician is ready to heal him) but if he be not sick, and
have a sense of it, he will not come to the Physician. If at a general Dole it
be proclaimed, let all come hither 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 poor, those that be humble, and touched with
sense of sin and wrath; and we preach so, because indeed no man will come
without it.
In the next place, the Question will be, How this righteousness 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 applied, will
not heal; or as meat, which if it be not eaten, doth not nourish. As the
Husband woos his Spouse, and says thus, I require nothing at thy hands, no
condition at all, I do not examine whether thou art wealthy, or no; whether
thou be fair, or no; whether thou be out of debt, or well conditioned, it is no
matter what thou art, I require thee simply to take me for thy Husband.
After this manner comes Christ to us; we must not say, Am I worthy to
make a Spouse for Christ? Am I fit to receive so great mercies? Thou art
only to take him. When we exclude all conditions, we exclude such a frame
and habit of mind, which we think is necessarily required to make us
worthy to take him. As if a Physician come and offer thee a Medicine, by
which thou mayest be healed, and say, I require nothing at your hands, only
to drink it, for else it will do you no good: So God offers the righteousness
of Christ, which is that that heals the souls of men; God looks for nothing at
your hands, it matters not what your person is, only you must take it. So
you shall find himself expressing it, Isaiah 55:1, where he compares this to
the offer of Wine and Milk: Come buy Wine and Milk without money. Let
him that is athirst come, and he that hath no money. As if he had said, it is
freely offered, you are only 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 err in the main, I will declare what Faith is. And
it is nothing else but this, when these two things concur, that God the Father
will give his Son, and freely offers righteousness, and we receive this
righteousness, taking Christ for our Husband, our King and Lord.
But, you will say, Faith is more: 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 concur to make up this Faith.
For the better understanding of it, mark this word, the righteousness of
God is revealed; wherein is likewise implied, (though it be not expressed)
that it is offered: for to what purpose, or what comfort is it to see that there
is such a righteousness, if it be nothing to us? But it is so revealed, that it is
also offered. Now being both revealed, and offered, you must find
something in men answerable to both these: 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.
Again, to answer to the matter of the offer, there is also an act of the will,
whereby it comes in, and takes or embraceth this righteousness. Both these,
1 Timothy 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,
saith the understanding, and therefore that believes it; but it is worthy to be
received, saith the will, therefore 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 (mark what it is that makes up 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 man's mind. This is an act of her mind 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 up the match. So we come
and tell you, There is such a one, the Messiah, that is willing to bestow
himself on you; If you believe that we deliver the message from Christ, and
do consequently embrace and take him, 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 main point which makes Christ
ours, and the want whereof is the cause that every man is condemned, (it
coming nearest 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, error of the person.
Secondly, you must understand aright what this taking is.
Thirdly, there must be a complete deliberate will, which must concur to
this action of taking.
These three being declared, we shall not easily be deceived in it.
First, when you hear of this righteousness of Christ, and of its being made
ours, you must know, that first Christ himself is made ours, and then his
righteousness, as first you must have the Husband, and then the benefits
that come by him. I say, take heed that there be not an error of the person,
that you mistake him not. And this excludes all ignorant men, that take not
Christ indeed, but only in their own fancy. 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 says of himself, that he
knows not where to lay his head, such a one as for whose sake you must
part with everything; 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 deceived, that are willing to take Christ,
but they know not what they take, they understand not Christ aright, there is
an error of the person, and so a miss 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 certain form to be observed, and if that form be mist of,
there is a miss of the match. This taking therefore is nothing but this, So to
take him, as to be divorced from all other Lovers; so to serve him, as you
serve no other Master; so to be 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 Son is not in them. You must have your
affections weaned from every kind of vanity. Go through the whole
Universe, look on all the things that are, Riches, and Pleasures, and Honors,
Wife, and Children, if your heart be not weaned from every of them, you
take him not as a Husband.
Again, 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 do so, you
take him for your Lord indeed. So many will be subject to him as a King,
but they will be subject to their lusts too; if their lusts command them, they
cannot deny them, some they will reserve; and, you know, how many this
excludes. 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 go
his possessions, which he must part with, or else have none of him. So,
John 5:44. If you receive the praise of men, how can you believe? That is,
if you be not weaned and divorced from all, you cannot believe. Though
you be the off-scouring of men, though you be mocked and scorned, it
matters not; but if you seek the praise of men, you cannot believe.
Where, by the way, you may mark something, and add it to that I said
before. What is the reason that the seeking praise of men should hinder
from believing? Certainly, if Faith were only an Act of the understanding,
assenting to the truth for the Authority of its Speaker, it would be 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,
saith 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 justifying faith, is nothing else but to receive him, as it
is expressed in many other places of Scripture: John 1:11. He came unto
his own, and his own received him not; but to as many as received him, he
gave power to become the sons of God, even to them that believe on his
Name. And so it is not (as the Papists say) a mere act of the understanding,
but a taking of him for your God, your Savior, to whom alone you will be
subject, and give yourself.
Last of all; When these two are done and effected, so that there is no error
either in the person or in the form, there is yet one thing more remains
behind, and that is, to take and accept him with a complete, a deliberate,
and true will. For, even as in other matches, put the case the person be
known, and the form duly observed, yet if there does not concur a complete
will, it is not properly a match: and therefore those matches are unlawful,
which are made before years of discretion, when a man hath not the use of
his will, or when a man is in a frenzy, because there is then no complete or
deliberate will; so in this spiritual Match, you shall see how many the want
of such a will excludes.
First, I say it must be complete, which excludes all wishers and woulders,
that prize Christ a little, that could be content to have Christ, but it is rather
an inclination then a complete will, that are in an Equilibrio, 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
only a weak inclination, which is not enough: for in a match, the will must
be complete, and it's needful it should be so, it being a thing that must
continue all a man's life.
Again, it must be a deliberate will; and this excludes all those that will
take Christ in a good mood, on some sudden flash, when they are affected at
a good Sermon, and have some good motions cast into their minds, that will
(at such a time) be content to take Christ, to serve him and obey him, to
forsake their sins, and give over their former lusts, but the will is not
deliberate.
Last of all, as it must be complete and deliberate, so it must be a true will;
that is, it must be free; and that excludes all them that merely for servile
fear, at time of death, in the day of sickness 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 profess that he is now content to take
Christ for his Lord and Savior; but this is done by constraint, and so the will
is not free. So I say, when all these concur, 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. Again, 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 walk 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 everything for his sake, whether you have
riches, or honors, or credit, or whatsoever, it is no matter, you must be ready
to let them all go.
4. Again, You must be ready to undergo anything for his sake: you must
have him for worse as well as for better: you must be content to be hated of
all men for his sake, you must take up your cross, and follow him.
5. Again, You must do much, as well as suffer much for him, he died to
this end, that he might purchase to him a peculiar people, zealous of good
works: you must respect him as a Wife doth her Husband, not as a servant
doth a hard Master; you must not look on his Commandments as a hard
task, whereof you could willingly be excused, but as one that hath his heart
inflamed to walk in them, as a loving Wife, that needs not to be bidden to
do this or that, but in the doing of it may advantage her Husband, it will be
a greater grief to her to let them lie undone, then labor to do 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 will must be
perfectly subject to the will of Christ, that they must be holy as he is holy,
that the same mind must be in them that 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 been bitten with
the sense of their sins, till they be heavy laden, and have felt the weight of
Satan's yoke, till then they will not come under the yoke 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 sin, 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 vain, all
the world refuseth Christ, because they will not leave their covetousness,
and idleness, and swearing, and their several sports and pleasures, their
living at liberty, and Company-keeping, they will not do the things that
Christ requires at their hands, and all because they are not humbled, they
know not what sin means; whereas, should God show it to them in its right
colors, should they be but in Judas his case, had they tasted of the Terrors of
the Almighty, were their consciences enlightened, and did it set them on,
they would take him with all their heart.
But another Objection comes in, I would come in, but how should I do it,
I want power and ability, I cannot mortify the deeds of the body, could I do
that, I would not stand on the business.
To this I give a speedy answer: If thou canst come with this resolution to
take him, take no care for doing of it; for as soon as thou art his, he will
give thee another spirit he will enable thee to all things, John 1:16. To as
many as received him, to them he gave power to become the sons of God:
What is that? Is it an empty Title? No, he made them sons not borne of the
flesh, or of the will of man, but of God. It is true, with thy own heart thou
art not able to do it; but what if God give thee a new heart and a new spirit?
When the match is made, and concluded between 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. Therefore take not care for ability, only labor for an honest heart,
armed with this resolution; I am resolved to take Christ from henceforth,
and you shall find another Spirit to enable you exceedingly.
And now, that we may not let all this go without some application, we
will hereof make two Uses.
First, this great Use is to be made of it, To learn hence to see how great
the sin of men is, and how just is their condemnation for the same, that
when this righteousness of God is revealed from heaven by this Gospel,
which we now preach, they resist it, casting it at their heels, not regarding
it, but despising these glad tidings of salvation, which is so glorious a
mystery. This very thing that we preach to you, is it that was so many
thousand years ago fore-told, and as long expected, being the greatest work
that ever God did. This is it which Paul magnified so much, and stood so
amazed at. Therefore, if you reject it, know that your sin is exceeding great:
we that preach the Gospel, are Messengers sent from the Father, to invite
everyone of you to come to the Marriage of his Son: If you will not come,
(as some of you are young, and mind other things; others of you have gone
long in an old tract, and will not turn; some have married a Wife, others
have other business, and therefore you will not come; or if you do come, it
is without your Wedding Garment, you come not with a conjugal affection)
I say, if you refuse, the Lord will deal with you, as with them in the Gospel,
he will have you brought and slain before his face. And we come not from
the Father only, but we are also sent from the Son, he is a Suitor to you, and
hath dispatched us as Ambassadors to woo you, and to beseech you to be
reconciled; if you will come, he hath made known his mind to you, you
may have him; if you will not come, you will make him angry; and you had
need to kiss the Son lest he be angry: though he be so merciful, as not to
quench the smoking Flax, nor to break the bruised Reed, yet
notwithstanding, that Son hath feet like burning brass, he hath a two-edged
Sword in his hand, and his eyes are like flames of fire: So you shall find
him to be, if you refuse him. As he is a corner stone for some to build on, so
he is a corner stone to grind them to powder that refuse him. When the
better is the suitor, and is rejected, what wrath, what indignation breeds it
among men? And so take all the sins you have committed, there is none like
this, none shall be so much laid to your charge at the Day of Judgment, as
your rejecting of the Son, and of his righteousness revealed, and freely
offered to you. What Christ said, (It shall be easier for Sodom and
Gomorrah then for such a City) I may apply to everyone that's come to hear
me this time; If you will not give ear to my invitation, it shall be easier for
Jews and Turks, for the Salvages at the East-Indies, then for you. It had
been better for you that Christ had never come in the flesh, that his
righteousness had never been offered to you. Therefore is that added, Mar.
16. He that believes not, is damned. Of such consequence is the Gospel.
When Moses was on Mount Ebal, he set before them a blessing and a curse,
life and death: so do 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 unto it. For all hearers are divided into these two sorts, some
are worthy, and some unworthy. As when Christ sent away his Disciples, if
any were worthy, their peace was to rest upon them, if they were not
worthy, they were to shake off the dust of their feet against that City. I say,
consider if you be worthy of this righteousness: for if you find your hearts
to long after it, if you find you prize it much, so that you can reckon all as
dross and dung in comparison of it, and will sell all to buy this Pearl, then
are you worthy: But if, when you hear of it, you neglect it, and attend unto
it coldly, you are unworthy, and against such we are to shake off the dust of
our feet: that is, God shall shake you off as dust, when you come for
salvation to him at the day of Judgment.
If in examination you find yourselves unworthy, that this work hath not
been wrought in you, (wherein it is your best way to deal plainly with
yourselves) then give no rest to yourselves, but enter into a serious
consideration of your sins, attend on God's Ordinances, make use of all that
hath been delivered concerning humiliation, and give not over until you
have attained this eager desire after Christ. Indeed this is wrought by God
himself, but give not you over. This is it S. John calls drawing: none can
come to me, except the Father draw him: and that is done when God gives
another will; when, on the propounding of Christ, he gives agninam
voluntatem , the nature of a Lamb, changing the heart, and working such an
inclination to Christ, as is in the Iron to follow the Load-stone, which never
rests until it be attained.
Thus it was with the Woman of Canaan, she would have no denial; 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 never gives over till she hath 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 Samson,
when he was athirst, give me water or else I die; so are they athirst after
Christ, give me Christ or else I die. And this you must have; for God will
put you to it, he will try whether you be worthy comers 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 knock and knock again; and as it was with the unjust
Judge, importunity must do it; though your desire be strong, yet, for a time,
in his ordinary course, he withholds, and turns a deaf ear, to try if thou hast
an eager desire: for if it ceases quickly, he should have lost his labor in
bestowing Christ on thee. But if nothing will make thee give over, if thou
wilt beseech him, and give him no rest, I will assure thee, God cannot deny
thee, and the longer he holdeth thee off, the better answer thou shalt have at
the end. And when thou hast Christ, thou hast that that cannot be expressed;
for, with him, thou hast all things, When you have him, you may go to him
for Justification, and say, Lord, give me remission of sins, I have Christ,
and thou hast promised that all that are in Christ shall have pardon, that they
shall have thy Spirit, and be made new creatures; now, Lord, fulfill these
promises. I say, It is a condition beyond expression, next to that we shall
have in heaven, and far above that which any Prince or Potentate in the
World hath, far beyond that which any man that swims in pleasures, and
abundance of wealth hath; which, if it were known, would by all the World
be sought after. Therefore, when you hear of such a condition offered, take
heed of refusing it: for if you do, your sin is heinous, and your
condemnation will be just.
The second Use I will only name: Consider what it is to refuse, yea what
it is to defer your acceptance of it. God may take your deferring for a
denial; you that think, Well, I will take it, but not yet, take heed lest you
never have such an opportunity again. I say, be exhorted, be moved, be
besought to take it. This I speak to you, that be humble, to so many among
you as have broken hearts; others may take him if they will; but they will
not, they mind not this Doctrine, they regard not things of this nature, they
will when they lie a dying, but now they have something else to do. But you
that mourn in Zion, you that have broken hearts, that know the bitterness of
sin, to such as you is this Word of Salvation sent: The others have nothing
to do with it; and let them not think much to be excluded; for Christ
excludes them: Come to me all ye that are heavy laden, and ye shall find
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 freedom, and salvation by him, but they will not take
him for their King. They that be humble, that have their hearts wounded
with the sense of sin, are willing to take him on his own terms, to keep his
Commandments, and not think them grievous; to bear his burden, and think
it light; to take his yoke, and count it easy; to give all they have for him, and
to think all too little; to suffer persecution for his sake, and to rejoice in it;
to be content to be scoffed at, and hated of men; to do, to suffer anything for
his sake; and when all this is done, to regard it as nothing, to reckon
themselves unprofitable servants, to account of all as not worthy of him.
Therefore be not thou shy in taking of him: for you have free liberty.
But, before I dismiss you, let me speak a word to you that be not yet
humble, let me beseech you to consider three things to move 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 die for want of him. If a Wife
can live without a Husband, she may stay unmarried: But when a man's
case is this, I see without Christ I must perish, I must lose my life, that is
the penalty, such is the danger if I refuse him, me thinks this should move
him.
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 whatsoever you part withal, you shall have an
hundred fold in this life: if you forgo any pleasure or lust, you shall have for
it the joy of the Holy Ghost, far exceeding them: If you part with riches,
you shall be truly rich in another world; yea, you shall there have a
Treasure: If you lose friends, you shall have God for your friend, and shall
be a Favorite in the Court of Heaven. In a word, you shall have a hundredfold.
3. You shall be sure to have it, you shall not be deceived: for God hath put
out his word, he hath declared that to be his will, and it stands now with his
Justice as well as with his mercy, to give Christ: his Word is a corner stone,
and you may build on it: Nay by two immutable things he hath confirmed it,
his Word and his Oath, and Heaven and Earth may pass, but they shall not
pass, you may build on them, to have Christ and salvation by him. When
Paul had delivered God's mind, if an Angel from Heaven should tell them
the foundation is sandy, nay 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, do it not by
halves; It may be I shall be saved, it may be not, thou mayest build on it,
thou mayest venture thy life on it. All these things considered, the greatness
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 do you stand off? What can we
say more to persuade you? If you will take him, and this righteousness, you
may have it. God hath committed this to us, what we loose on Earth, shall
be loosed in Heaven. He hath given us the Keys 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 everyone of you.
Therefore come in while it is called today, before the Sun set on you, as you
know not how soon it may. Indeed, if we had not made the offer, the danger
had been ours, and we should have perished for your sakes: but seeing we
have made manifest the whole Council of God, we are now free from the
blood of every one of you; for we have made known the will of God to the
full; you know what is offered to you; and if you take him 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 having your fill
of pleasures, it may be, for the present, you have other things to take up
your minds, but the time will come when the Bridegroom shall enter in, and
the doors shall be shut, when your Houre-glass shall be out, and your time
spent, and then this relation of righteousness, and remission of sins, now
offered, would be reckoned glad tidings: but take heed 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 unfeigned faith and love; but, it may be,
God will not give thee that unfeigned 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 died to
purchase to himself a peculiar people, zealous of good works, and not only
to save men. He died for this end, that men might do him service; and if you
will not come in now in time of strength and youth, when you are able to do
him service; I say, in his ordinary course, he will reject you now in your
extremity, you may not then expect mercy at his hands. Therefore do not
say, I will follow my covetousness and idleness, my pleasures and business,
my lusts and humors, and hereafter come in; for you are not to choose your
own time. If he call you, and you refuse to come, take heed lest in his wrath
he swear that you shall not enter into his rest.
FINIS.
OM. 1:17.
For by it the righteousness of God is revealed from Faith to Faith:
As it is written, The just shall live by Faith.
The next point that these words afford us, is this; that,
Faith is that whereby the righteousness of God is made ours to salvation.
The righteousness of God (saith the Apostle) is revealed from faith to
faith. That is, it is so revealed and offered by God, that it is made ours by
faith, we are made partakers of it by faith: you see it ariseth clearly from the
words.
Now for the opening of this point to you, you must understand that there
are two ways or Covenants, whereby God offereth salvation to men. One is
the Covenant of works, and that was that righteousness by which Adam had
been saved if he had stood in his innocence; for it was that way that God
appointed for him, Do this, and live: But Adam performed not the condition
of that Covenant, and therefore now there is another Covenant, that is, the