Chapter 20. A Serious Scrutiny about the Believer's Charter.
Hell is said to be prepared, as if God had been sitting down to study and devise some exquisite torment. Hell is pictured out as fire, and in another place by darkness—to show that hell is a fire without light.
The hypocrite, while he lived, was all light, no fire; and in hell he shall be all fire, no light! In hell there is nothing to give comfort!
There is no music but the shrieks of the damned! There is no wine but what is burnt with the flame of God's wrath: "There shall be weeping, and wailing, and gnashing of teeth!" The weeping hypocrite shall go to the place of weeping: while he lived, he lifted up his eyes in a false devotion, and now being in hell he shall lift up his eyes in torment. He who gnashed his teeth at the godly, shall now have gnashing enough! Before he gnashed in envy—now in despair—and this forever!
"He will burn up the chaff with unquenchable fire!" The word unquenchable scorches hotter than the fire! The fire of hell is like that stone in Arcadia, I have read of, which being once kindled, could not be extinguished. Eternity is the hell of hell! The loss of the soul is irreparable! If all the angels in heaven should put together a purse, they could not make up this loss. When a sinner is in hell, shall another Christ be found to die for him? or will the same Christ be crucified again? Oh no! They are everlasting burnings!
Thus the sinner has all worst things to come; but a believer has all his best things to come—the things which eye has not seen, nor ear heard, namely, the beatific vision, the crystal streams of joy that run at God's right hand! His heaven is to come!
Chapter 20.
A Serious Scrutiny about the Believer's Charter.
I hear, methinks, a Christian say, "Great are the privileges of a believer; but I fear I have no title to this glorious charter." Were there
a dispute about our estate, whether such an inheritance did belong to us, we would desire that there should be a trial in law to decide it.
Here is a large inheritance, 'things present and things to come;' but the question is—whether we are the true heirs to whom it belongs?
Now for the deciding this, we must seriously examine what right we have to Christ; for all this estate is made over to us through Christ.
"All things are yours, and you are Christ's"—there comes in the title.
Jesus Christ is the great treasury and storehouse of a Christian, he has purchased heaven with his blood. If we can say we are Christ's, then we may say, "all things are ours!"
Question. But how shall we know that we are Christ's?
Answer. Those that are Christ's—Christ is in them, 2 Cor. 13:5.
"Know you not that Christ is in you?"
Question. But how shall we know that?
Answer. If we are in the faith. It is observable, before the apostle had said, "Know you not that Christ is in you"; first he puts this query,
"Examine whether you are in the faith." Christ is in you, if you are in the faith. Here lies the question, Have you faith? Now for the deciding this, I shall show, The antecedents, the concomitants, the genuine act, and the fruits of faith.
Section 1. Showing the ANTECEDENTS of Faith.
1. Antecedent to faith, is KNOWLEDGE. Faith is an intelligent grace; though there can be knowledge without faith—yet there can be no faith without knowledge. "Those who know your name will put their trust in you," Psalm 9:10. One calls it, quick-sighted faith.
Knowledge must carry the torch before faith, 2 Tim. 1:12, "For I know whom I have believed." As in Paul's conversion, a light from heaven
'shined round about him," Acts 9:3; so before faith be wrought, God shines in with a light upon the understanding. A blind faith is as bad
as a dead faith. That eye may as well be said to be a good eye, which is without sight; as that faith is good, which is without knowledge. Devout ignorance damns! This condemns the church of Rome, which teaches that ignorance is the mother of devotion! But surely, where the sun is set in the understanding, it must needs be night in the affections. So necessary is knowledge to the being of faith, that the scriptures do sometimes baptize faith with the name of knowledge, Isaiah 53:11, "By his knowledge shall my righteous servant justify many;" knowledge is put there for faith.
This knowledge which is antecedent to faith and does usher it in, consists in the apprehension of four things: the soul through this optic glass of knowledge sees, 1. The soul, by faith, sees a PRECIOUSNESS in Christ, "he is the chief of ten thousand." There is nothing in Christ but what is precious: he is precious in his name, in his nature, in his influences, in his privileges. He is called a precious stone, Isaiah 28:16. He must needs be a precious stone—who has made us living stones, 1 Pet. 2:5.
2. The soul, by faith, sees a FULLNESS in Christ, the fullness of the Godhead. Col. 2:9, "all fullness," Col. 1:19. Christ has a fullness of merit—his blood is able to satisfy God's justice. Christ has a fullness of spirit—his grace able to supply our needs.
3. The soul, by faith, sees a SUITABLENESS in Christ; nothing can be satisfactory but what is suitable. If a man is hungry, bring him fine flowers, this is not suitable; he desires food. If he be sick, bring him music, this is not suitable, he desires medicine. In this sense there is a suitableness in Christ to the soul: there is a fitness as well as a fullness. He is (as Origen speaks) everything which is desirable. If we hunger, he is the food of the soul, therefore he is called the bread of life. If we are sick unto death, his blood is the balm of Gilead. He may be compared to the trees of the sanctuary, which were both for food and medicine, Ezek. 47:12.
4. The soul, by faith, sees a propensity and readiness in Christ to GIVE out his fullness. There is bounty in Christ as well as beauty. Isaiah 55:1, "Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost!" Behold, at what a low price does God set his heavenly blessings! it is but thirsting: bring but desires. Behold the readiness in Christ to dispense and give out his fullness: "Come, buy wine and milk without money and without cost!" A strange kind of buying! As he is all fullness, so he is all sweetness—he is of a noble and generous disposition. This is the enticer of the affections; this draws the eyes and heart of a sinner after him. What are the promises—but Christ's golden scepter held forth? What are the motions of the Spirit—but Jesus Christ coming a wooing?
Such a knowledge of Christ does necessarily precede and go before faith; now the soul begins to move towards him.
2. The second antecedent to faith is CREDENCE; a setting our seal to the truth of the word; a giving credit to that which the Word asserts concerning Christ: namely, that he is the true Messiah, that there is no other name under heaven whereby we can be saved; that whoever believes in him shall not perish; that he delights in mercy. It is delightful to the mother to have her breasts drawn. Just so, it is pleasing to Christ, that sinners should draw the breasts of the promises. An assent, and giving credence to all that the scripture holds forth concerning Christ, is necessary to precede faith. Dogmatic faith goes before justifying faith.
3. The third preparatory or antecedent to faith, is deep CONVICTION and HUMILIATION. The seed that lacked depth of earth withered; so will that faith which is not laid in deep humiliation. Christ is never sweet, until sin is bitter! He never gives ease, but to those who feel their burden, Matt. 11:28. Indeed, until a man feels his burden, he cannot cast it upon Christ. A man must see himself as lost. Many are lost for lack of knowing their
lostness. Acts 2:37, "they were pricked at their hearts," etc. as if a balloon were pricked and the wind let out. Just so, the swelling of pride, was let out by humiliation, Romans 7:9, "when the commandment came, sin revived and I died." As if Paul had said,
"when the law of God came, and showed me the spots of my soul, sin revived; that is—sin began to appear in its bloody colors, striking horror and amazement into my soul, and I died! The good opinion which before I had of myself—died!" As it was with the people of Israel, they saw the Red Sea before them, and Pharaoh pursuing behind. So the sinner after some legal bruisings, being affrighted, sees the sea of his sins before ready to swallow him up, and the justice of God pursuing and ready to overtake him, and no way to extricate or help himself; only there is a brazen serpent lifted up, and if he can look upon that, he may be saved!
4. The fourth antecedent to faith is self-renunciation, or a disclaiming and renouncing anything in a man's self that can save.
This is certain—before a man can come to Christ, he must come out of himself. Before he can trust in Christ, he must despair in himself;
Phil. 3:7, "Not having my own righteousness." Men would like to have something of their own, to trust to. They would bow down to their own righteousness, their duties and moralities, Romans 10:3.
Oh but if you will lean on Christ—throw away these rotten crutches!
You must use duty, as the dove did her wings—to fly. But trust to Christ the ark—for safety. A man must be first transplanted; he must be taken out of the old soil, and have nothing of his own to grow upon, before he can be engrafted into Christ the true olive tree. As the angel said to Mary when she looked for Christ in the sepulcher,
"he is not here," Matt. 28:6, so I may say to that man who seeks to make a Christ of his duties, and moral excellencies, "Christ is not here, you must look higher! Salvation is not to be found within you— but in something without you, in something above you."
5. The fifth antecedent, or that which goes before faith, is a secret persuasion in the soul of man, that Christ is willing to show mercy to him in particular. Mark 10:49, "Arise, he
calls you." Just so, the Spirit secretly whispers to the soul, "Arise out of your sins, Jesus Christ calls you! He bids you believe in him." Then the soul begins to think thus, "Did Jesus Christ come to save sinners, such as are humble and penitent? Does he not only invite them—but command them to believe in him, 1 John. 3:23. Then why do I not believe? What is it which keeps me off from Christ? Is it my unworthiness? Behold there is merit enough in Christ to make me worthy! Is it my impurity? "The blood of Jesus cleanses from all sin,"
1 John 1:7. His blood is a balsam to heal me, a laver to wash me!
Though I have nothing whereby to ingratiate myself into his favor— yet my comfort is, that Jesus Christ does not require that I should carry anything to him—but, fetch everything from him. I need carry no water to this well of salvation—only an empty vessel—only a humble broken heart. If God justifies the ungodly—why should I hold off from Christ any longer? Romans 4:5. Why then should not I think that there is mercy for me? Surely there is! Methinks I see Christ beckoning to me to come to him, methinks I hear the soundings of his affections. These are the preparations to faith.
SECTION 2. Showing the ATTENDANTS of faith.
1. CONSENT is the first attendant of faith. The soul now consents to have Christ, and to have him upon his own terms.
1. As a Head. The head has a double office—it is the fountain of spirits, and the seat of government. The head is, as it were, the pilot of the body, it rules and steers it in its motion. The believer consents to have Christ, not only as a head to send forth spirits, that is comfort
—but as a head to rule. A hypocrite would take Christ's promises— but not his laws. He would be under Christ's benediction—but not his jurisdiction. A believer consents to have whole Christ; he does not pick and choose. As he expects to one day to sit down with Christ upon the throne, so he now makes his heart Christ's throne.
2. The believer consents to have Christ for better for worse —a naked Christ, a persecuted Christ; for he sees a beauty and glory
—in the reproaches of Christ, 1 Pet. 4:14, and will have Christ not only in his royal purple—but when with John Baptist he is clothed in camel's hair. He can embrace the fire—if Christ is in it. He looks upon the cross as Jacob's ladder by which he ascends up to heaven.
He says, "Blessed be that affliction, welcome that cross—which carries Christ upon it."
3. He consents to have Christ purely for love. If the wife should give her consent only for her husband's riches, she would marry his estate rather than his person; it were not properly to make a marriage with him—but rather to make a merchandise of him. The believer consents for love. He loves Christ for Christ. Heaven without Christ is not a sufficient dowry for a believer; there is no ulterior motive in his consent—it is not sinister; there is nothing forced—it is not for fear; that would rather be a constraint than consent; a forced consent will not hold in law. The believer's consent is voluntary; the beauty of Christ's person and the sweetness of his disposition draws the will, which as the master-wheel, carries the whole soul with it.
4. The believer consents to have Christ, never more to part. He would have an uninterrupted communion with him. He will part with life—but not with Christ. Death, when it slips the knot between the soul and the body—it ties it faster between the soul and Christ!
5. The believer does so consent to have Christ, as he makes a deed of gift—resigning up all the interest in himself, to Christ. He is willing to lose his own name, and surname himself by the name of Christ. He is willing to lose his own will and be wholly at Christ's disposal, 1 Cor. 6:19. He resigns up his love to Christ. In this sense the spouse is said to be a spring shut up, Cant. 4:12; she has love for relations—but the best of her love is kept for Christ. The world has the milk of her love—but Christ has the cream of it. The choicest and purest of her love is a spring shut up; it is broached only for Christ to drink!
2. The second attendant of faith is DESIRE. Psalm 42:1, "As the deer pants after the water-brooks, so pants my soul after you, O
God!" "Oh!" (says the soul) "that I had Christ, that I might but touch the hem of his garment!" "Oh that one would give me drink of the water of the well of Bethlehem!" 2 Sam. 23:15. So says the thirsty sinner, "Who will give me to drink of those streams of living water, which run in Christ's blood? O that I had this morning star—to enlighten me! O that I had this pearl of great price—to enrich me! O that I this tree of life—to quicken me. Oh that I had a sight of Christ's beauty, a taste of his sweetness! There is such a thirst raised in the soul, that nothing can quench it but the blood of Christ! Nothing but the breast will quiet the child; nothing will quiet the longing soul— but God's opening the breasts of free-grace, and giving his Son out of his bosom!
The third attendant of faith is a spirit of CONTRITION. The soul is even melted into tears, Zech. 12:10,
"They shall look upon me whom they have pierced—and shall mourn!" The Spirit of grace drops as dew upon the heart, and makes it soft and tender. The poor sinner weeps for his sins of unkindness against Christ! "Oh," says he, "that I should sin against so sweet a Savior!" He looks upon a broken Christ with a broken heart! He washes Christ's wounds with his tears! Before, he wept for fear; now, he weeps for love! Mary stood at Jesus feet—weeping!
Section 3. Showing the genuine ACT of Faith.
Then follows the genuine and proper act of faith, namely recumbency. The soul rests upon Christ, and Christ alone for salvation. This is the very door by which we enter into heaven.
Faith casts itself upon Christ, as a man that casts himself upon the stream to swim. The believer stays himself upon Christ, therefore faith is called a "leaning upon Christ," Cant. 5:8. Believers are called living stones, 1 Pet. 2:5, and they rest upon Christ the corner-stone,
Isaiah 28:16. The believer caches hold of Christ, as Adonijah caught hold of the horns of the altar, 1 Kings 1:51, or as a man that is sinking
caches hold of a bough. Faith makes a holy venture upon Christ, as Queen Esther did upon king Ahasuerus, "If I perish, I perish!" Esther
4:16; and this venturing upon Christ, is by virtue of a promise: else it is not faith—but presumption. Faith has its warrant in its hand,
John 6:37, "he who comes to me, I will never cast out."
This is the proper act of faith—the soul's resting with a humble affiance upon Jesus Christ. Bernard, being a little before his death
(as he thought) brought before God's tribunal, and Satan standing at his right hand to accuse him for his sins, he runs to Christ, and he says, "Satan I am sinful and unworthy as you say—but though you do magnify my disease, I will magnify my physician. I know the Lord
Jesus has a double right to the kingdom of glory, not only by heritage —but conquest; and he has conquered for me. So that I am not confounded while I look on Christ as my Savior, and heaven as my inheritance!" It was a saying of Augustine, "I can rest securely, while
I lay my head on Christ's bleeding side."
Now concerning this faith I shall lay down two rules.
1. That faith justifies not as a formal cause—but purely as an instrument, namely, as it lays hold on Christ the blessed object, and fetches in his fullness. In this sense it is called a precious faith.
But the worth lies not in the faith—but in Christ, on which it does center and terminate. Faith in itself considered, is not more excellent than other graces. Take a piece of wax, and a piece of gold of the same magnitude, the wax is not valuable with the gold; but as the wax seals the label of some will, by virtue of which a great estate is confirmed and conveyed, so it may be of more worth than the gold.
So faith considered purely in itself, does challenge nothing more than other graces, nay in some sense, it is inferior, it being an empty hand. But as this hand receives the precious alms of Christ's merits, and is an instrument or channel through which the blessed streams of life flow to us from him; so it does challenge a superiority above other graces.
Indeed, some affirm that the very act of believing, without reference to the merits of Christ, justifies. To which I shall say but this,
1. Faith cannot justify, as it is an act; for it must have an object. We cannot (if we make good sense) separate between the act and the object. What is faith, if it does not fix upon Christ—but fancy! It was not the people of Israel's looking up that cured them—but the fixing their eye upon the brazen serpent!
2. Faith does not justify, as it is a grace. This would be to substitute faith in Christ's place, it were to make a savior of faith. Faith is a good grace—but a bad savior!
3. Faith does not justify, as it is a work. Which must needs be, if the stress and virtue of faith lies only in the act, but then we should be justified by works, which is contrary to Eph. 2:9, where the apostle says expressly, "not of works." So that it is clear, faith's excellency lies in the apprehending and applying the object Christ! Therefore in scripture we are said to be justified through faith—as an instrument which lays hold on Christ the blessed object, and fetches in his fullness.
2. The second rule is, that faith does not justify, as it exercises grace. It cannot be denied but faith has an influence upon the graces; it is like a silver thread which runs through a chain of pearls. Faith puts strength and vivacity into all the virtues; but it does not justify under this notion. Faith begets obedience. By faith
Abraham obeyed—but Abraham was not justified because he obeyed —but as he believed. Faith works by love—but it does not justify as it works by love. For as the sun shines by its brightness, not by its heat
(though both are inseparably joined); so faith and love are tied together by an indissoluble knot. Yet faith does not justify as it works by love—but as it lays hold on Christ. Though faith is accompanied with all the graces—yet in point of justification, it is alone, and has nothing to do with any of the graces. Hence that speech of Luther,
"In the justification of a sinner, Christ and faith are alone; as the
bridegroom and bride in the bed-chamber." Faith is never separated from the graces—yet sometimes it is alone. And thus I have shown you the essentials of faith.
Section 4. Showing what are the FRUITS and Products of Faith.
I proceed to the products of faith. There are many rare and supernatural fruits of faith.
1. Faith is a HEART-QUICKENING grace. It is the vital artery of the soul: "The just shall live by his faith," Hab. 2:4. When we begin to believe, we begin to live. Faith grafts the soul into Christ, as the scion into the stock, and fetches all its sap and juice from the blessed vine. Faith is the great quickener; it quickens our graces and our duties.
Faith quickens our graces. The Spirit of God infuses all the seeds and habits—but faith is the fountain of all the acts of grace; it is as the spring in the watch, which moves the wheels. Not a grace stirs, until faith sets it to work. How does love work? By faith! When I apprehend by faith, Christ's love to me—this attracts and draws up my love to Him in return. How does humility work? By faith! Faith humbles the soul; it has a double aspect; it looks upon sin, and a sight of sin humbles: it looks upon free-grace, and a sight of mercy humbles.
How does patience work? By faith! If I believe God is a wise God, who knows what is best for me, and can deliver not only from affliction—but by affliction. This spins out patience. Thus faith is not only alive—but gives life. It puts forth a divine energy and operation into all the graces.
2. Faith animates and quickens our DUTIES. What was the blood of bulls and goats, to take away sin? It was their faith in the Messiah which made their dead sacrifices become living sacrifices.
What are ordinances, but a dumb show, without the breathings of faith in them? therefore in scripture it is called the prayer of faith, the hearing of faith, and the obedience of faith. Dead things have no beauty in them; it is faith which quickens and beautifies our duties.
3. Faith is a HEART-PURIFYING grace. "Having purified their hearts by faith," Acts 15:9. Faith is a virgin grace, of a pure and heavenly nature. Faith is in the soul, as the storm, which purifies the air. Faith is in the soul, as fire to the metals, which refines them.
Faith is in the soul, as medicine in the body, which works out the disease. Faith works out pride, self-love, hypocrisy. Faith consecrates the heart. That which was before the devil's thoroughfare, is now made into God's enclosure; 1 Tim. 3:9, "Holding the mystery of faith in a pure conscience." Faith is a heavenly plant, which will not grow in an impure soil. Faith does not only justify—but sanctify. As it has one work in heaven, so it has another work in the heart. He who before was under the power of some debasing corruption, as soon as faith is wrought, there is a sacred virtue coming from Christ, for the enervating and weakening of that sin: "the waters are abated." The woman that did but touch the hem of Christ's garment, felt virtue coming out of him. The touch of faith has a healing power! Faith casts the devil out of the castle of the heart, though still he keeps the out-works. Satan has a party in a believer—but there is a duel fought every day: and faith will never give up, until, as a prince, it prevails.
"This is the faith of God's elect."
You that say you Believe, has your faith removed the mountain of sin, and cast it into the sea? What, a believer—and a drunkard! A believer
—and a swearer! A believer—and a worldling! Shame! Either leave your sins, or leave your profession! Faith and the love of sin can no more exist together, than light and darkness.
4. Faith is a HEART-PACIFYING grace. Peace is the daughter of faith, Romans 5:1. "Being justified by faith—we have peace with God." Faith is the dove that brings an olive branch of peace in its mouth. Faith presents a reconciled God—and that gives peace. What
is it which makes heaven—but the smile of God? Faith puts the soul into Christ—and there is peace. "That in me—you may have peace."
When the conscience is in a fever, and burns as hell, faith opens the orifice in Christ's side, and sucks in his blood—which has a cooling and pacifying virtue in it!
Faith gives us peace in trouble; nay, out of trouble as well!
1. Faith gives peace in trouble. Faith is a heart-pacifying, because a heart-securing grace. When Noah was in the ark, he did not fear the deluge; he could sing in the ark. Faith shuts a believer into the ark,
Christ! "Lead me to the rock which is higher than I," was David's prayer. Faith plants the soul upon this rock. The West Indians built their palaces upon the tops of hills: in the flood the waters covered the hills. But a believer is built higher: "These are the ones who will dwell on high. The rocks of the mountains will be their fortress of safety." Isaiah 33:16. His place of defense shall be the munition of rocks. But a man may starve upon a rock; therefore it follows, "Food will be supplied to them, and they will have water in abundance."
Faith builds a Christian upon the power, wisdom, and faithfulness of God—this is the munition of rocks. And faith feeds him with the hidden manna of God's love—here is bread given him. The way to be safe in evil times, is to get faith; this ushers in peace, and it is such a peace as does garrison the heart, Phil. 4:7. "The peace of God shall guard your heart"; it shall guard it as in a tower or garrison.
2. Faith gathers peace out of trouble. It gathers joy out of sorrow; glory out of reproach. This is the key to Samson's riddle, "out of the eater came meat"; this explains that paradox, "Can a man gather grapes of thorns, or figs of thistles?" Yes, of trials and persecutions, faith gathers joy and peace: here are figs of thistles. How were the martyrs ravished in the flames! the Apostles were whipped in prison
—but it was with sweet-briar. O how sweet is that peace which faith breeds! it is a plant of the heavenly paradise; it is a Christian's festival! it is his music: it is as Chrysostom speaks, the anticipation of heaven.
5. Faith is a HEART-STRENGTHENING grace. A believer has a heart of oak—he is strong to resist temptation, to bear afflictions, to foil corruptions; he gives check to them, though not full mate. An unbeliever is like Rueben, unstable as water, he shall not excel. A state of unbelief is a state of impotency. A believer is as Joseph, who though the archers shot at him, his bow abode in strength. If a Christian is to do anything, he consults with faith; this is the sinew, which if it be cut, all his strength goes from him. When he is called out to suffering, he harnesses himself with faith—he puts on this coat of armor. Faith gives suffering strength, furnishes the soul with suffering promises, musters together suffering graces, and propounds suffering rewards.
But how is it, that faith is so strong?
Answer. 1. Because it is a piece of God's armor. It is a shield which God puts into our hand. Eph. 6:16, "Above all, taking the shield of faith." A shield will serve for a breast-plate; a sword, if need be; and a helmet; it defends the head, it guards the vitals; such a shield is faith.
Answer. 2. Faith brings the strength of Christ into the soul. Phil. 4:13, "I can do all things through Christ, who strengthens me." The strength of faith lies outside of itself, it grafts upon another stock—Christ. When it would have wisdom, it consults with Christ, whose name is Wonderful, Counselor.
When it would have strength, it goes to Christ, who is called the Lion of the tribe of Judah. Christ is a Christian's armory, faith is the key that unlocks it!
Faith hangs upon the lock of Christ, all its strength lies here; cut it off from this lock, and it is weaker than any other grace. Christ may be compared to that tower of David, on which there hung a thousand bucklers, all shields of mighty men: the faith of all the elect, these shields hang upon Christ. Faith is a heroical grace; the crown of martyrdom is set upon the head of faith. "By faith they quenched the violence of the fire"; the fire overcame their bodies—but their faith overcame the flame.
5. Faith is a LIFE-FRUCTIFYING grace. It is fruitful. Julian, upbraiding the Christians, said, that their motto was, "only believe."
Indeed, when faith is alone, and views all the rare beauties in Christ, then faith sets a low value and esteem upon works. But when faith goes abroad in the world, good works are the handmaids which wait on this queen! Though we place faith in the highest orb, in matter of justification—yet good works are in conjunction with it—in matter of sanctification. It is no wrong to good works—to give faith the upper hand, which goes hand in hand with Christ. Good works are not separated from faith—only faith claims the higher rank. Faith believes as if it did not work, and it works as if it did not believe. Faith has Rachel's clear eye, and Leah's fruitful womb!
Romans 7:4, "That you should be married to another, even to him who is raised from the dead—that you should bring forth fruit unto
God." Faith is that spouse-like grace which marries Christ; and good works are the children which faith bears.
Thus having briefly shown you the nature of faith, I now come to the application: Have you true faith or not?
And here let me turn myself, first to unbelievers, such as cannot find that they have this uniting, this espousing grace. What shall I say to you? Go home and mourn; think with yourselves, "What if you should die this night? what if God should send you a letter of summons to judgement? "What would become of you? You lack that faith, which entitles you to Christ and heaven! Oh, I say, mourn! Yet mourn not as those who are without hope, for in the use of means, you may recover a title to Christ. I know it is otherwise in our law-courts; if a title to an estate is once lost, it can never be recovered. But it is otherwise here; though you have no title to Christ today—yet you may recover a title: you have not sinned away the hope of a title, unless you have sinned away the sense of sinning. To such as are resolved to go on in sin, I have not a word to say—except that they shall shortly go to hell. But to you that have been prodigal sons—but are now taking up serious resolutions to give a bill of divorce to your sins, let me encourage you to come to
Christ, and to throw yourselves upon his blood; for yet a title to heaven is recoverable.
Objection 1. "But," says the sinner, "Is there hope of mercy for me? surely this is too good news to be true! I would believe, and repent—but I am a great sinner."
Answer. And whom else does Christ come to save! whom does God justify—but the ungodly! Did Christ take our flesh on him, and not our sins?
Objection 2. "But my sins are of no ordinary dye."
Answer. And is not Christ's blood of a deeper purple than your sins?
Is there not more virtue in his blood, than there can be venom in the your sin? What if the devil magnifies your sins? Can you not magnify your physician? Cannot God drown one sea in another—your sea of sins, in the ocean of his mercy?
Objection 3. "But my sins are of a long standing."
Answer. Can Christ's blood only heal new and fresh wounds? We read that Christ raised not only the daughter of Jairus, who was newly dead, and the widow's son who was carried forth to burying; but he also Lazarus, who had lain four days in the grave, and had begun to putrefy! Has Christ less virtue now in heaven, than he had upon earth? if yours is an old wound—yet the medicine of Christ's blood, applied by faith, is able to heal it! Therefore, do not sink in these quicksands of despair! Judas' despair was worse in some sense than his treason. I would not encourage any to go on in sin, God forbid! It is sad to have old age and old sins. It is hard to pull up an old tree that is deeply rooted; it is easier to cut it down for the fire!
But let not such despair: God can give an old sinner a new heart! He can "make springs in the desert!" Have not others been set forth as patterns of mercy, who have come in at the twelfth hour? Therefore break off your league with sin, throw yourself into Christ's arms! Say,