Sermon V (continued, part 2)
us: He will never come lower, nor make them eaſier than they are, for any man's fake in the world; we muſt either receive him upon theſe, or partwith himfor ever as thouſands do, who couldbe content to agree to ſome articles, but rather chooſe to bedamned for ever, than ſubmitto all: This is the great con-
troverſy betwixt Chriſt and finners; upon this, many thoufands break offthe treaty, and part withChriſt, becauſe he will notcome totheir terms ; but every true believer receives him upon hisown, (i. e.) their acceptanceofhim byfaith, is in all things
confentaneous to the overtures made ofhim in the written word. So he tenders himself, and ſo they receive him; as will be evident inthe following particulars.
First, The gospel offers Chriſt to usfincerely and really, and fo the true believer receives and accepts him ; even with afaith unfeigned : 1 Tim. i. 5. If ever the foul be ferious and in earneftin any thing, itis ſo in this: Can we ſuppoſe the heart of him that flies for his life to the refuge-city, tobe ferious and in carneft, to eſcape by flightthe avenger ofbloodwho purſues him ?
Then is the heart of a convinced ſinner ſerious in this matter ; forunder that notion is the work offaith preſented to us,Heb. vi. 18.
Secondly, Chriſt is offered to us in thegoſpel entirely and undividedly, as cloathed with all his offices,prieſtly, prophetical, and regal ; as Chrift Jeſus the Lord, Acts xvi. 31. andſo the true believer receiveshim : The hypocrite, like the harlot, is for divid. ing,butthe fincere believer finds the needhe hath ofevery office of Chrift, and knows nothow to wantany thing that is in him.
† Rom. iv. 17. υπηκέσατε δε εκ καρδίας εις ον παρεδυθητε τυπον διδαχης. The will like melted metal, isdelivered into the goſpel. mould, where it receives the ſame form and figure that the mould gives.
SERM. VI, 211 The Method ofGrace. His ignorance makes him neceſſary anddefireable to him as a prophet : His guilt makes him neceſſary as apriest : His ſtrong
and powerfullufts and corruptions make him neceſſary as aking, andin truth he ſees notanything in Chriſt that he can fpare ; heneeds allthat is in Chriſt, and admires infinite wisdom in no-
thingmore, than the inveſting Christ with alltheſe offices, which are fo fuited to the poor finner's wants and miſeries. Look, as the three offices are undivided in Chriſt, ſo they are inthe believer's acceptance; and before this trial no hypocrite can ſtand; for all hypocrites reject and quarrel with ſomething in Chrift;
they like his pardon better than hisgovernment. Theycallhim, indeed, Lord and Maſter, but it is but an empty title they beſtow upon him ; for let them aſk their own hearts, ifChriſt be Lord
over their thoughts, as well as words : over theirfecret, as well as open actions ; over their darling luſts, as well as others ; let them aſk, who will appear to be Lord and Maſter over them, when Chriſt and the world come in competition ? When the pleaſures of fin ſhallstanduponone fide, and ſufferings todeath,
and deepest points of ſelf-denial,upon the other fide ? Surely it
is the greatest affront, thatcan be offered tothedivine Wiſdom andGoodness, to ſeparate in our acceptance, what is ſo united
in Chriſt, for our ſalvation andhappiness. As without anyone oftheſe offices, the work of our ſalvation could not be complet-
ed, fo without acceptance of Chrift in them all, our union with them by faith cannotbe completed.
The goſpel-offer of Chriſt includes all his offices, and goſpelfaith juſt ſo receives him ; to ſubmit to him, as well as to be redeemed by him; to imitate him in the holiness of his life, as well as to reap the purchases and fruits of his death. Itmult be an entire receiving of the Lord Jesus Chriſt || .
Thirdly, Chriſt is offered to us in thegoſpel exclusively, as the alone and only Saviour of finners ; with whoſe blood and interceſſion nothing is to be mixed; but the foul of afinner is
ſingly to rely anddepend onhim, andno other, Acts iv. 2. 1 Cor. iii. 11. and fo faith receives him, Pfal. Ixxi. 16. " I will make
mention ofthyrighteouſneſs, even ofthine only." Phil. iii. 9. And be found in him, not having mine own righteouſneſs, which is ofthe law, but that which is through the faith of
Ee 2
||Amanmay as lawfullyjoin ſaints or angels inhis mediationwith Chrift, as graces . It is groſs idolatry to make the works ofGod a God, andit is buta more fubtle idolatry to make the works ofChrift,
a Chriſt. Burgess de Lage.
212 The Method of Grace. SERM. VI.
" Chriſt:" To depend partly upon Chriſt's righteouſneſs, and partly upon our own, is to ſet one foot upon a rock, and the other in a quick-fand; either Chriſt will be to us all in all, or nothing at all, in point of righteousness and ſalvation; he affects not ſocial honour; as he did the whole work, ſo he expects the fole praise; if he be not able to fave to the uttermoft, why do we depend upon him at all? and if he be, why do we
lean upon any beſide him ?
Fourthly, The gospel offers Chriſt freely to finners as the gift, not thefale ofGod, John iv. 10. Ifa. Iv. 1. Rev. xxii. 17 .
and even fo faith receives him . The believer comes to Chrift with an empty hand, not only as an undeſerving, but as an hell-deſerving finner; he comes to Chriſt as toone that juſtifies the ungodly, Rom. iv. 5. " Unto him that worketh not, but " believeth in him thatjuſtifieth the ungodly, hisfaith iscount- " ed for righteousness:" Whereby himthat worketh not, he means a convinced, humbled ſinner, who finds himſelf utterly unable todothe taſk the law fets him, (i. e.) perfectly to obey
it; and ,therefore in a law ſenſe is faidnot to work ; for it is all one as to the intent and purpoſe of the law, not to work,
andnot to work perfectly : This he is convinced of, and therefore comes to Chriſt as one that is in himself ungodly, acknowledging the righteouſneſs, by which alone he can ſtand before God, is in Chriſt, and not in himself, inwhole, or in part; and
by the way, let this encourage poor fouls that are ſcared and daunted for want of due qualifications, from clofing with and
embracing Chrift : There is nothing qualifies any man for Chrift
morethana fenfe of his unworthiness of him, and the want of allexcellencies or ornaments, thatmay commend him to divine
acceptance.
Fifthly, The goſpel offers Chriſt orderly to ſinners, firſt his person, then his privileges . God firſt gives his Son, and then with him, or as aconſequent of that gift, he gives us all things, Rom. viii . 32. In the ſame order muſt our faith receive him. The believer doth not marry the portion firſt, and then the perfon,but to be found inhimis the firſt and great care of a be-
liever.
I deny not but it is lawful for anytohave an eye to thebenefits of Chriſt. Salvation from wrath is, and lawfully may be intended and aimed at : " Lookunto me, and be ſaved all ye " ends of the earth," Ifa. xlv. 22. Nordo I deny but there are many poor fouls, who being indeep diſtreſs and fear, may, and aften do, look moſtly to their own fafety at first ; and that there is much confufion, as well inthe actings of their faith, as
SERM. VI . The Method of Grace. 213 intheir condition; but ſureI am, it is theproper order in believing, firſt to accept the perſon of theLord Jesus : Heaven is no doubt very defireable, but Chriſt is more : "Whom have Iin " heaven but thee ?" Pial. Ixxiii. 25. Union with Chriſt is, in order of nature, antecedent to the communication of his privi-
leges, therefore ſo it ought tobe in the order and method ofbelieving.
Sixthly, Chriſt is advisedly offered in the goſpel to finners, as therefult ofGod's eternal counſel, a project ofgraceuponwhich hisheart and thoughts have been much fet, Zech. vi . 13. The couniel of peace was betwixt the Father and Son. Andfo the believer receiveshim, moſtdeliberatelyweighing the matter in his
moſt deep and ſerious thoughts; for this is atime of much foli, citude and thoughtfulneſs. Thefoul's eſpouſals are acts ofjudgment, Hof. ii. 19. onour part, as well as onGod's : We are there-
fore bid to fit down and count the coſt, Luke xiv. 28. Faith, or the actual receiving of Chriſt, is the reſult of many previousdebatesinthe foul : The matter hath beenpondered over and over : The objections and diſcouragements, both from the felf-denying
terms of the goſpel, and our own vileneſs anddeep guilt, have been ruminated, and lain upon our hearts day and night, and after all things have beenbalanced in the moſtdeep conſiderati-
on, the foul is determined to this conclufion, I must have Chrift, be the terms never ſo hard, be my fins never ſo great and many, Iwill yetgo to him, andventure my foul uponhim ; if I perith, I periſh. I have thought out all my thoughts, and this is the reſult, union with Chriſt here, or ſeparation from God for ever must be my lot.
And thus doth the Lord open the hearts of his elect, and win the conſent of their wills to receive Jeſus Chrift upon the
deepeſt confideration, and debate of the matter in their own moſt folemn thoughts : They underſtand andknow, that they muſt deeply deny themſelves, take up his croſs and follow him, Matth. xvi. 24. renounce not onlyfinful, but religious ſelf;
theſe are hard anddifficult things, butyet the neceffity andexcellency of Chriſt make them appear eligible, andrational ; by all which you fee faith is another thing than what the foundof thatword(as it isgenerally understood) ſignifies to the under-
ſtandings ofmoſtmen. This is that fiducialreceiving ofChriſt heretobe opened.
Secondly, Our next work willbe to evince this receiving of Chrift as hath been opened, to be that ſpecial ſaving faith of God's elect : This isthat faith ofwhich ſuch great and glorious
things are ſpoken in the gospel, which, whosoever hath ſhall
214 The Method of Grace. SERM. VI. be ſaved, and be thathath it not ſhallbedamned: and this I
ſhall evidently proveby the following arguments or reaſons .
Arg. 1. First, That faith which gives the foul right and title to ſpiritual adoption, with all the privileges and benefits
thereof, is true and ſaving faith.
But fuch a receiving of Chriſt as hath been described, gives the foul right and title to ſpiritual adoption, with all theprivileges and benefits thereof.
Therefore fuch a receiving of Chriſt as hath beendeſcribed, is true and faving faith .
The major propoſition is undeniable, for our right and title to ſpiritual adoption, and the privileges thereof arife from our union with Jeſus Chrift ; we being united to the Son ofGod, are, by virtueof that union, reckoned or accounted fons,Gal.
iii. 26. " You are allthechildren ofGodbyfaith inJesusChrift :" The effect of faving faith is union with Chriſt's perſon, the conſequent of that union is adoption, or right to the inheri-
tance.
The minor is moſt plain inthe text : "To as many as re- " ceived him, to them gave he power or right to become the
" ſons ofGod:" A falſe faith hath no ſuch privilege annexed to it; no unbeliever is thus dignified: No ſtranger entitled to this inheritance.
Arg. 2. Secondly, That only is faving and juſtifying faith, which is in all true believers, in none but true believers ; and
in all true believers at all times .
But fuch a receiving of Chriſt as hath been deſcribed, is in all true believers, in none but true believers, and in all truebelievers at all times.
Therefore ſuch a receiving ofChrift as hath been deſcribed, is the onlyfaving andjuſtifying faith.
The major is undeniable, that must needs contain the effence of ſaving faith, which is proper to every true believer, at all times, and to no other.
The minor will be as clear, for there is no other act of faith, but this offiducial receiving Christ as he is offered, that doth agree to all true believers, to none but true believers, and to all true belivers at all times.
There be three acts of faith, * affent, acceptance, and affurance: The Papifts generally give the eſſence of faving faith to
* The act of faith confits in affent, by which one afſents to any propoſition revealed by God on the authority ofthe revealer. Becan. Theol. Schol. Tom. 3. cap. 3. 2. 4.
SERM . VI. The Method ofGrace. 215 the firſt, viz affent. The Lutherans, andfome ofourown, give itto the lait, viz. afſfurance : But itcan be neitherway fo.
Affentdothnot agree only to true believers, or justified perfons. Alfurance agrees tojuſtifiedperſons, andthem only, but not to
alljüftified perfons, andthat at alltimes.
Affent istoo low to contain the eſſence ofſaving faith ; it is found in the unregenerate as well as the regenerate : Yea, in devils as well as men, James ii. 19. it is ſuppoſed and included injullifying faith, butit isnotthejustifying or ſaving act. Affurance is asmuch toohigh, being foundonly in fome eminent
believers : and in them toobut at ſome times : There is many a true believer, towhom thejoy and comfortofafſurance are denied : They may ſay of their union with Chriſt, as Paul faid of his viſion; whether in the body or out of the body, I cannot tell ; ſo they, whether in Chrift or out of Chriſt, theycannot tell†.
A true believer may " walk in darkness, and fee no light," Ifa. 1. 10. Nay a man must be a believer, before he know himſelf tobe fo; the direct act of faith is before the reflex act; fo that thejustifying act offaith lies neither in affent, nor in affurance. Affent faith, I believe that Chriſt is, and that he is the Saviour of the elect. Affſurance faith, I believe, and am fure that Chriſt died for me, and that I shallbe ſaved through him. So that affent widens the nature of faith too much, and affuranceupon theotherhandtraitens it too much ; but acceptance, which faith, I take Chriſt in all his offices to be mine, this fits
it exactly, and belongs to all true believers, and tonone but true believers ; and to all true believers at all times: This therefore must be thejustifying and ſaving act of faith. Arg. 3. Thirdly, That, and no other, is the juſtifying and ſaving act of faith, to which the properties and effects of ſaving faith dobelong, or in which they are only found.
Butinthe fiducial receiving ofChriſt, are the properties and effects of ſaving faith only found.
This therefore must be the juſtifying and ſaving act offaith . First, Byfaving faith, Chrift is ſaid to " dwell inour hearts," Eph. iii. 17. but it is neither by affent, nor affurance, but by
acceptance; and receiving him that hedwells in our hearts; not by affent, for then he would dwell in the unregenerate ;
† Many new born Chriſtians live like the new born babe, Vivit et eft vitae nescius ipfefuae: The whole ſtock ofmany a believer
confifts in the bare direct acts offaith,
216 The Method of Grace. SERM . VI.
nor by affurance, for he must dwell in our hearts before we can be aſſured of it: Therefore it is by acceptance.
Secondly, By faith we are justified, Rom. v. 1. But neither affent nor affurance, for the reaſons above, dojustify ; therefore itmust be by the receiving act, and no other.
Thirdly, The fcripture aſcribes great difficulties to that faith by which we are faved, as being moſt croſs and oppoſite to the corrupt nature of man; but of all the acts of faith, none is
clogged with like difficulties, or conflicts with greater oppoſitions than the receiving actdoth: this act is attended with the greateſt difficulties, fears, anddeepeſt ſelf-denial. In affent, a man's reaſon is convinced, and yields to the evidence of truth,
fothathe can do no other but aſſent to the truth. In aſſurance there is nothing against a man's will or comfort, but much for it; every one defires it: but it is not ſo in the acceptance of Chriſt, upon the ſelf-denying terms ofthe goſpel, as will here-
after be evinced. We conclude therefore, that in this conſiſts the nature and eſſence of ſaving faith.
Thirdly, Having ſeen what the receiving of Jesus Chriſt is, and that it is the faith by which we are juſtified and faved: [ next come to open the dignity and excellency of this faith, whoſe praiſes and encomiums are in allthe ſcriptures : thereyou
find it renownedby the title of precious faith, 2 Pet. i. 7. en . riching faith, Jam. ii. 5. The work of God, John vi. 29. The great mystery of Godliness, 1 Tim. iii. 16. With many more rich epithets throughout the ſcriptures bestowed upon it.
Now faith maybe confidered two ways, viz. either qualitatively, or relatively.
Confidered qualitatively, as a ſaving grace, it hath the fame excellency that allother precious ſaving graces have: as it is the fruit of the Spirit, itis more precious than gold, Prov. viii. 11 ,
19. And ſo are all other graces as well as faith : in this ſenſe they all thine with equal glory, and that a glory, tranſcending all the glory of this world: but then confider faith relatively, as the inſtrument by which the righteousness ofChriſt is apprehended and made ours, and inthat confideration it excels all other graces.
This is the gracethat is ſingled out from among all other graces, to receive Christ, by which office it is dignified above all
its fellows : as Mofes was honoured above the many thousands of Ifrael, whenGod took him up into the mount, admitted him nearer to himself, than any other of all the tribes might come ;
for they stood without the rail, while Mofes was received into the ſpecial prefence ofGod, and was admitted to fuch views as
SERM.VI. The Method of Grace. 219 others must not have: fo faith is honoured above all its fellow-
graces, inbeing ſingled out, and folemnly anointedto this high
office in ourjuſtification: this is that precious eye that looks
unto Chriſt as the ſtung Ifraelites did to the brazen ferpent, and deriveshealingvirtue fromhim to the ſoul. It is the grace which inſtrumentally ſaves us, Eph. ii. 8. As it is Chriſt's glory tobe the door of ſalvation, ſo it is faith's glory to be the golden key that opens thatdoor.
What ſhall I ſay of faith ? It is the bondof union ; the inArument ofjuftification ; thespring of ſpiritual peace andjoy ;
the means of ſpiritual life and ſubſiſtence: and therefore the greatſcope and drift of the goſpel ; which aims at, and preffethnothing more,thanto bringmenandwomentobelieve.
First, This is the bond of our union with Chriſt : that union is begun in our vivification, and completed in our actual receiv ing of Chriſt : the firſt is a bond of union on the Spirit's part, the ſecond abond of union on our part. " Chriſt dwelleth in
" our hearts by faith," Eph. iii. 17. And therein it is adoor opened to let in manyrich bleſſings tothe foul : for by uniting us to Chrift, it brings usinto ſpecial favour and acceptationwith God, Eph. i. 6. Makes us the ſpecial objects of Chrift's conjugal love anddelight, Eph. v. 29. Draws from his heart ſympathy, and a tender ſenſe ofall our miſeries and burdens, Heb .
iv. 15.
Secondly, It is the inſtrumentof ourjustification, Rom. v. 1. Till Chriſt be received (thus received by us) we are in our fins;
under guilt and condemnation; but when faith comes, then comes freedom: " By him all that believe are justified from all
things, " * Acts xiii. 38 Rom. viii. 1. For it apprehends or receives the pure and perfect righteousness of the Lord Jeſus, wherein the foul, how guilty and finful foever it be in itſelf,
ſtands faultleſs , and ſpotless, before the preſence ofGod: all obligations to punishment, are, upon believing, immediately dif-
folved: afull and final pardon ſealed. Oprecious faith ! Who canſufficiently value it.
What reſpect, reader, wouldſt thou have to that hand that ſhouldbring thee a pardonwhen on the ladder, or block ! Why,
*The being found in Chriſthas a tacit reference to the judgment ofGod; to us there is no condemnation, becauſe he finds uscloath. edwith arighteouſneſs, ſuch ashe requires, i. e. compleatlyperfect, eventherighteousness of Chrift, by faith, imputed to us. Bern ontheplace.
VOL. II. Ff
218 The Method of Grace. SERM. VI .
fuch a pardon, which thou canst not read without tears of joy,
is brought thee by the hand of faith. O ineftimable grace ! This cloaths the pure righteousness ofJeſus upon ourdefiled
fouls, andſo cauſes us to become the " righteouſneſs ofGod in
" him ; " or as it is 1 John iii. 7. " Righteous as he is righte66 ous : " Non formali & intrinsica juftitia, fed relativa : Not with a formal inherent righteouſneſs of our own, but with a re-
lative imputed righteousness from another.
I know this moſt excellent and most comfortable doctrine of imputed righteouſneſs, is not only denied, but derided by Papifts. Stapleton calls it ſpectrum cerebri Lutherani : The monstrous birth of Luther's brain ! But, bleffed be God, this comfortable truthiswell fecured against all attempts of its adverſaries. Let their blafphemous mouths call it in deriſion, as they doputative righteousness, (i. e.) amere fancied or conceited righteoufneſs : Yet we know affuredly, Chriſt's righteouſneſs is imputed tous, and that in the way offaith. IfAdam's finbecame ours by imputation, then ſo doth Chriſt's righteouſneſs alſo become
ours by imputation, Rom. v. 17. If Chriſt were made a finner by the imputation ofour fins to him, who had no fin ofhis own, then we are made righteous by the imputation of Chriſt's righteouſneſs to us, who have no righteousness ofour own, ac-
cording to 1 Cor. v. 21. This was the way in which Abraham, the Fatherof them that believe, wasjuſtified, and therefore this is the wayin which all believers, the children ofAbraham, must, in the like manner, be juttified, Rom. iv. 22, 23, 2.4. Who can expreſs the worth offaith in this one reſpect, were this all itdid for our fouls ?
But, Thirdly, It is the spring ofour ſpiritual peace andjoy ; and that as it is the inſtrument ofourjuftification. If itbe an inſtrument ofourjuftification, it cannotbutbe the ſpring of our confolation, Rom. v. 1. " Being justified by faith, we have
peace with God:" In uniting us with Chriſt, and apprehending and applying his righteouſneſs to us, it becomes the feed, or root of all the peace and joy of a Chriſtian's life. Joy, the child of faith, therefore bears itsname, Phil. i. 25. " Thejoy of " faith," So 1 Pet. i. 8 , 9. Believing we rejoice withjoy " unspeakable: " We cannot forbear rejoicing when, by faith, we are brought to the fight, and knowledge offuch a privileged
flate: when faith hath firſt given, and then cleared our title to Chrift , joy is no more under the foul's command : we cannot but rejoice, and thatwithjoy unspeakable.
Fourthly, It is the means ofour ſpiritual livelihood and subfifience: allother graces, like birds inthe neſt, depend upon
SERM . VI . 219 The Method of Grace. what faith brings in to them: take away faith, and all the
graces languiſh and die: joy, peace, hope, patience, and all
the reſt, depend upon faith, as the members of the natural bodydo upon the veſſels by which blood and spirits are conveyed to them.
" The life which I now live (faith the apostle) is by the faith of the Son ofGod," Gal. ii. 20. It provides our ordinary food, and extraordinary cordials, Pfal. xxvii. 13 . " had fainted unleſs I had believed." And ſeeing it is all this to our fouls,
" I
Fifthly, In the laſt place, it is no wonder that it is the main ſcope anddrift ofthe gofpel, to preſs and bring fouls to believing: it is the goſpel's granddeſign to bring up the hearts of men and women to faith. The urgent commands of the goſpel aim at this, I John iii. 23. Mark i. 14, 15. John xii . 36. Hither alſo look the greatpromises and encouragements of thegofpel, John vi. 35, and 37. So Mark xvi. 16. And the oppoſite ſin of unbelief is every where fearfully aggravated, and threatned, John xvi. 3, 9. John iii. 18, 35. And this was the
third thing promiſed, namely, a diſcovery of the tranfcendent worth and excellency of ſaving faith .
Fourthly, But leſt we commit a mistake here, to the prejudice of Chriſt's honour and glory, which must not be given to another, no not to faith itſelf; I promised you in the fourth place, to ſhew you upon what account faith is thus dignified
and honoured : that ſo we may give untofaith, the things that
arefaith's ; and to Chriſt the things that are Chriſt's .
And I find four opinions about the intereſt of faith in our juſtification : ſome will have it to justify us formally, not rela-
tively; i. e. upon the account of its own intrinſical value and worth; and this is the popiſh ſenſe of juftification by faith. Some affirm, that though faith be not our perfect legal righteouſneſs, confidered as a work of ours, yet the act of believing is imputed to us for righteouſneſs, i. e. God gracioufly accepts it inſtead of perfect legal righteouſneſs, and ſo, in his eſteem, it is our evangelical righteouſneſs. And this is the Arminian ſenſe of Juſtificationby faith.
Some there are alſo, even among our reformed divines, that contendthat faith juſtifies and ſaves us, as it is the condition of thenew covenant. And lastly, others will have it to justify us
as an instrument apprehending or receiving the righteouſneſs of Chrift : withwhich opinion I must join: when Iconfider my
text calls it a receiving of Chrift : moſt certain it is, Ff2
220 SERM. VI. The Method of Grace. That, First, it doth notjustify in the popiſh ſenſe, upon the account of its own properworth and dignity: for then,
First, Juſtification ſhouldbe ofdebt, not ofgrace ; contrary toRom. iii. 23, 24.
Secondly, This would fruftrate the very ſcope and end ofthe death ofChrift ; for ifrighteouſneſs come by the law, i. e by theway ofworks and defert, then is Chrift dead in vain, Gal. ii. 21 .
Thirdly, Then the way of ourjustificationby faithwouldbe fo far from excluding, that it wouldeſtabliſh boasting, expreflycontrary to the apostle, Rom. iii, 26, 27 .
Fourthly, Then there ſhould be no defects or imperfections in faith, for a defective and imperfect thing can never be the matter ofourjuftification beforeGod: ifitjustifyupon the account ofitsownworth, and proper dignity, itcanhave noflaw nor imperfection in it, contrary to the common fenfe of allbelievers. Nay, Fifthly, Then it is the fame thing to be juſtified by faith, and to be juſtified by works, which the apostle ſo carefully diftinguiſheth and oppofeth, Phil. iii. 9. andRom. iv. 6. Sothat weconclude itdoth not justify inthe Popiſh ſenſe, for anyworth or proper excellency that is in itſelf.
Secondly, And it is as evident, itdothnotjustify usin theArminian ſenſe, viz, as the to credere, the act ofbelieving is im-
puted, or accepted by God, as our evangelical righteousness, instead of perfect legal righteouſneſs. Inthe former opinion you have the dregs of Popery, and here you have refined Popery. Let all Arminians know, we have as high eſteem for faith, as any men in the world, butyet we will not robChrift tocloath faith. We cannotembrace their opinion, becauſe,
First, We must thendethrone Chriſt to exalt faith : we are willing to give it all that is due to it, but we dare not defpoil
Chriſt of his glory, for faith's fake : " He is the Lord our " righteousness," Jer. xxiii . We dare not ſet the fervantabove the maſter. We acknowledge no righteouſneſs butwhat the obedience and fatisfaction of Chrift yields us . Hisblood, not our faith ; his fatisfaction, not our believing it, is the matter ofourjuftification beforeGod.
Secondly, We dare not yield this point, leſt we undermine allthe comfort ofChriftians, by ſetting theirpardon andpeace upon aweak, imperfect work of their own. Oh how tottering andunſtable muft their ſtation be, that ſtand upon ſucha bottom as this ! What alterations are there in our faith, whatmixtures of unbelief at all times, and prevalency of unbelief at
SERM. VI. 221 The Method of Grace. ſome times; and is this a foundation tobuild our juſtification and hope upon? Debilefundamentum fallit opus : If we lay
the ſtreſs here, we build upon verylooſeground, and muſt be
atacontinual loſs, both as to fafety and comfort.
Thirdly, Wedare notwrong thejustice andtruth ofGod at that rate, as to affirm that he eſteems and imputes our poor weak faith for perfect legal righteouſneſs *. We know that thejudgment ofGod is always according to truth : ifthejuſtice ofGod requires fullpayment, ſure it will not ſay, it is fully ſatisfied by any acts of ours, when all that we cando, amounts pottoone mite ofthe vaſt ſum we owe to God. So that we deſervedly reject this opinion alſo.
Thirdly, Andfor the third opinion, That itjustifies as the condition ofthe new covenant, though some of great name and worth among our Proteftant divines ſeem to go that way, yet
Icannot fee, according to this opinion, any reason why repentance may not as properlybe faid to justify us as faith, for it is aconditionof the new covenant as much as faith ; and iffaith justify as a condition, then every other grace that is a condition, muſtjustify as well as faith. I acknowledge faith to be acondition of the covenant, but cannot allow that itjustifies as a
condition. And therefore muſt profeſs myself beſt ſatisfied in the laſt opinion, which ſpeaks itaninftrument in ourjustification: it isthehand which receives the righteouſneſs ofChrift
thatjuſtifies us, and that gives it its valueabove all othergraces : as when we ſay adiamond ring is worth one hundred pounds, we mean not the gold that receives, but the ſtone that is ſet ia
it, is worth ſo much. Faith confidered as an habit, is no more precious than other gracious habits are, but conſidered as an in-
ſtrument to receive Chriſt and his righteouſneſs, ſo it excels them all ; and his inſtrumentality of faith is noted in theſe phraſes, επι τη πισει, Rom. iii. 28. and δια της πισεως, Rom. iii. 22. Byfaith, andthroughfaith. Andthus much ofthe nature andexcellency ofſaving faith,
* Becauſe faith receives Chriſt our righteouſneſs, and aſcribes all tothe grace of God in him, therefore we are ſaid tobejustified by it, onlyon account of Chriſt, andnotas it is our work. Confef. Helv,
222 SERM . VII. The Method of Grace. SERMON VII.
JOHN i. 12. But as many as received him, to them gavehe
power to become thefons ofGod ; even to them that believe on hisname. THE nature and excellency of ſaving faith, together with
its relation tojuſtification, as an inſtrument in receiving Chriſt and his righteouſneſs, having beendiſcourſed doctrinally
already, I now come to make application of it, according to the nature of this weighty and fruitful point. And the uſes I ſhall make of it, willbe for our,
1. Information, 2. Examination, 3. Exhortation, And 4. Direction. First Use of Information. Ufe 1. And in the firſt, this point yields us many, and great, and useful truths, for our information : As,
Infer. 1. Is the receiving of Chriſt, the vital and ſaving act of faith, which gives the ſoul right to the perfon and privileges ofChriſt ? Then it follows, That the rejecting ofChrist by unbe--
lief, must needs be thedamning and foul-destroyingfin, which cuts aman offfrom Christ, and all the benefits purchasedby his blood. Ifthere be life in receiving,there muſt needs be death in rejectingChrift.
There is no grace more excellent than faith ; no fin more execrable, and abominable, than unbelief. Faith is the faving grace, and unbelief the damning fin, Mark xvi. 16. " He that
" believeth not, ſhall be damned." See John iii. 18, 36. and John viii. 24.
And the reason why this fin ofunbeliefis thedamning fin is this, Becauſe, in thejuſtification ofa finner, there must be a cooperation of all the con-cauſes that have a joint-influenceon
that bleffed effect: As there must be free-grace for an impulfive cauſe, the blood of Chriſt as the meritorious cauſe, ſo, of neceffity, there must be faith, the inftrumental cauſe, to receive and apply what the free-grace ofGod deſigned, and the bloodof Chrift purchased forus. For where there are many focial cauſes or con-cauſes, to produce one effect, there the ef
fect is not produced till the laſt cauſe be in act. " To him give all the prophets witneſs, that through his " name, whosoever believeth inhim ſhall receive remiſſion of
ſins," Acts x. 43. Faith in its place, is as neceffary as the blood of Chrift in its place: " It is Chriſt in you the hope of
SERM . VII. 223 The Method ofGrace. 66 glory," Col. i . 27. Not Chriſt in the womb, not Chriſt in the grave, nor Chrift in heaven, except he be alſo Christ in you .
Though Chriſt be come in the flesh; though he died and roſe again from the dead; yet ifyou believe not, you must for all that die in your fins, John viii. 24. And what a dreadful
thing is this ! better die any death whatever, than die in your ſins. Ifyou diein your fins, you will alſo rife inyour fins, and ſtandat the bar of Chriſt in your fins : you can never receive remiffion, till firſt you have received Chrift. O curſed unbelief, which damns the foul : dishonours God, I John v. 10.flights Jeſus Chriſt, the wisdom of God, as if that glorious deſign of
redemption by his blood, the triumph and maſter-piece ofdivinewisdom, were merefoolishness, 1 Cor. i. 23, 24. fruftrates
thegreatdeſign ofthe gospel, Gal. iv. 11. and conſequently it muſt be the fin of fins ; the worst and moſt dangerous ofall ſias; leaving aman under the guilt ofall his other fins.
Infer. 2. Iffuch a receiving of Chriſt, as hath been deſcribed, be ſaving andjuſtifying faith, thenfaith is a work ofgreater difficulty than most men understand it to be, and there are butfew found believers in the world.
Before Chrift can be received, the heart must be emptied, and opened: but moſt mens hearts are full of felf-righteouſneſs and vain-confidence: thiswas thecaſe of the Jews, Rom.x. 3. " Be-
ing ignorant ofGod's righteouſneſs, and going about to eſta- " bliſh their own righteouſneſs, havenot fubmitted themselves
" to the righteousness ofGod."
Man's righteouſneſs was once in himself, and what liquor is firſtput into the veſſel, it ever afterwards ſavours of it: It is withAdam's poſterity as with bees, whichhave been accuſtomed
togo to their own hive, and carry all thither ; if the hivebe removed to another place, they will ſtill Ay to the old place, hover
up and down about it, and rather die there, than go to a new place. So it iswith moſt men. God hath removed their righteouſneſs from doing, to believing ; from themselves to Chrift ; but who ſhall prevail with them to forſake felf? Nature will
venture to be damned rather than do it : there is much fubmif
fion inbelieving, andgreat felf-denial : a proud ſelf-conceited heart, will never ſtoop to liveupon the ſtock ofanother's righteouſneſs .
Besides, it is no eaſythingtoperfuademen to receiveChriſt as their Lord in all things, andsubmit their necks to his ſtrict and holy precepts, though itbeagreat truth that " * Chriſt's yoke
* Fugum Chrifti non deteritfed honeftat colla. Bern.
224 The Method of Grace. SERM. VII. "dothnot gall, but grace and adorn theneckthat bears it;" that the trueſt and ſweetest liberty is inour freedom from our
lafts, not in our fulfilling them; 'yetwho can perfuade the car. nal heart to believe this ? And much leſs will men ever be prevailed withal, to forſake father, mother, wife, children, inheri. tance, andlife itſelf, to follow Chriſt : and all this uponthe account of fpiritual and inviſible things: andyet this must be doneby all that receive the LordJesus Chriſt upon gofpel-terms; yea, and before the foul hath any encouraging experience of
its own, to balance the manifold diſcouragements of ſenſe, and carnal reaſon, improved by the utmost craft of Satan to
difmay it; for experience is the fruitand confequentofbeliev-
ing. So thatitmay wellbe placed among the great mysteries ofgodliness, that Chriſt is believed on inthe world, I Tim, iii.
16. Infer. 3. Hence it will follow,That there may be more true andfoundbelievers in the world, than know, ordare conclude themfelves tobefuch.
For, as many run theirown fouls byplacing the effence of faving faith in naked affent, ſo ſome rob themselves of their own comfort, by placing itin full aſſurance. Faith, and ſenſe of faith, are two distinct and ſeparable mercies : you may have
truly received Chrift, and not receive the knowledge or affurance of it, Ifa. 1. 10. Some there be that fay, Thou art our God, ofwhomGod never faid, You are mypeople: theſe have noau thority to be called the fons ofGod: others there are, ofwhom God taith, These are my people, yet darenot call God theirGod :
theſehave authority to be called the fons ofGod, but know it not. They have received Chriſt, that is theirfafety ; but they have not yet received the knowledge and affurance of it; that
is their trouble : the Father owns his child inthe cradle, who yetknows him not tobe his father.
Now there are two reasons why many believers, who might argue themselves into peace,doyet live without thecomforts of their faith: andthismaycome to paſs, either from,
First, The inevidence of the premises. Secondly, Or theweighty importance ofthe conclufion. First, Itmaycome topaſs fromthe inevidence ofthepremiſes. Afſurance is apractical fyllogifm, and it proceeds thus :
All thattruly have received ChriftJeſus, they are the children ofGod.
I have truly received Jeſus Chriſt, Therefore I am the child ofGod. Themajor propofition is found inthe ſcripture, andthere can
SERM. VII. The Method of Grace. 225 be nodoubt ofthat. The affumptiondepends upon experience, or internal ſenſe ; Ihave truly received Jesus Chrift : Here uf-
ually is the ſtumble; manygreat objections lie against it, which theycannot clearly anſwer : As,
Obj. 1. Light and knowledge are neceſſarily required to the right receiving of Chriſt, but I am dark and ignorant, manycarnal unregenerate perſons know more than I do, and are more able todifcourſe of the mysteries of religion than I am.
Sol. But you ought to distinguiſh of the kinds and degreesof knowledge, and then you would fee that your bewailed ignorance is no bar to your intereſt in Chriſt. There are two kinds ofknowledge :
1. Natural . 1 2. Spiritual. There is a natural knowledge, even of ſpiritual objects, a ſpark of nature blown up by an advantageous education ; and though the objects of this knowledgebe ſpiritual things,yet the light in which they are difcerned, is but a mere natural light.
Andthere is a spiritual knowledge of ſpiritual things, the teaching of the anointing, as it is called, I John ii. 27. (i. e.) the effect and fruit of the Spirit's fanctifying work upon our ſouls, when the experience of a man's own heart informs, and teacheth his underſtanding, when by feeling the workings of grace inour own fouls, we come to underſtand its nature : this
is ſpiritual knowledge. Now, a littleof this knowledge is a bet-
ter evidence of a man's intereſt in Chriſt, than the moſt raifed and excellent degree of natural knowledge : As the philoſopher truly obſerves ; Praeftat paucula de meliori fcientia degustaſſe, quam de ignobiliori multa : One dram of knowledge of the beſt andmost excellent things, is better than much knowledge of Jeſus Chrift, that hath life and favour in it, is more than all the
common things. So it is here, a little ſpiritual knowledge of natural, fapleſs knowledge ofthe unregenerate,which leaves the heart dead, carnal, and barren : it is not the quantity, but the
kind, not the measure, but thefavour : Ifyou know ſo much of the eviloffin, as renders itthe moſt bitter and burdenſome thing in theworld to you, and so much of the neceſſity and excellency ofChriſt, as renders him the moſt ſweet and defirable thing in
theworld to you, though you maybe defective in manydegrees of knowledge, yet this is enough to prove yours to be the fruit ofthe Spirit : you mayhave afanctified heart, though you have an irregular or weak head : many that knew more than you, are inhell; and ſome that once knew as little as you, are now in heaven : In abfoluto etfacili ſtat aeternitas : Godhath not
VOL. II. Gg
226 The Method of Crace. SERM. VII,
preparedheaven only for clear andfubtle heads. A little fanc
tified, and effectual knowledge of Chrift's perfon, offices, fui tableness, and neceffity, may bring thee thither, when others with all theircurious fpeculationsandnotions,mayperish for ever
Ohj. 2. Butyou tell me, that affent to the truths of the goſpel is neceffarily included in ſaving faith, which, though itbe not the juflifying and faving act, yet it is pre-ſuppoſed and required to it. Now Ihave many ſtaggerings and doubtings a. bout the certainty and reality of theſe things; many horrid a-
theiſtical thoughts,which ſnake the affenting act of faith in the very foundation, andhence Idoubt Ido not believe.
Sol. There may be, and often is, a true and fincere affent found in the foul, that is aſſaulted with violent atheiſtical fuggeftions from Satan; and thereupon queſtions the truth of it. And this is a very clearevidence ofthe realityof our affent, that whatever doubts, or contrary ſuggeſtions there be, yet we dare
not in our practice, contradict or flight thoſe truths or duties which weare tempted todiſbelieve, ex. gr. We are affaulted with atheiſtical thoughts, and tempted to flight and caft off all
fears of fin, and practice of religious duties, yetwhen it comes
to the point of practice, we dare not commit aknown fin, the awe ofGod is upon us ; we dare notomita known duty, the tie of confcience is found ſtrong enough to hold us cloſe to it: in this cafe, it is plain we do really affent, when we think we do not. Aman thinks he doth not love his child, yet carefully
provides for him inhealth, and is full of griefand fears about him in fickness : why now, fo long as Ifee all fatherly duties performed, and affections to his child's welfare manifefted, let him faywhat he will as to the want of love to him, whilſt I fee
this, he muſt excuſe me if Ido not believe him, when he faith hehath no love forhim. Juſt ſo is it in this caſe, aman faith Ido not affent to the being, neceffity, or excellency of Jetus Chrift; yet, in the mean time, his foul is filled with cares and fears about fecuringhis intereſt inhim, he is found panting and
thirſting for him with vehement defires, there is nothing in all the world would give him ſuchjoy, as to be well affured ofan intereſt inhim ; while it is thus with anyman, let him fay or
think what he will of his affent, it is manifeſt by this he doth truly, and heartily affent, and there canbeno better proof of it than theſe real effects producedby it.
Secondly, But if theſe, and other objections were never fo fullyantwered for the clearing of the affumption, yet it often
falls out, that believers are afraid todraw the conclufion, and that fear partly arifes from,
SERM. VII. 227 TheMethod of Grace.
First, Theweighty importance ofthis matter. Secondly, The ſenſe ofthe deceitfulneſs of their own hearts. First, The concluſion isofinfinite importance to them, it is the everlasting happiness of their fouls, than which nothing is, or can be, of greater weight upon their ſpirits : things in which we are moſt deeply concerned, are not lightly and hafti-
ly received by us: it seems ſo great and ſo good, that we are 1tillapt (if there be any room for it) to ſuſpect the truth and certainty thereof, as never being fure enough.
Thus when the women that were the firſt meſſengers and witneſſes ofChrist's refurrection, Luke xxiv. 10, 11. came and
told the diſciples thoſe wonderful and comfortable tidings, it is faid, " That their words feemed to them as idle tales, and they " believed them not :" They thought it was too good to be true; too great to be haſtily received; ſo it is in this cafe.
Secondly, The ſenſe they have of the deceitfulneſs of their ownhearts, and the dailyworkings of hypocrify there, makes them afraid toconclude in ſogreat a pointas this is .
Theyknow that very many daily cozen and cheat themſelves inthis matter ; they know alſo that their own hearts are full of falſeneſsanddeceit; they findthem ſoin theirdaily obſervations ofthem; and what ifthey ſhould prove ſo inthis ? Why then
theyare loft for ever ! They alſo know there is not the like danger in their fears and jealoufies, that wouldbe in their vain confidences and prefumptions: by the one, they are only deprived of their preſent comfort, butby the other, they would
be ruined for ever: and therefore chuſe rather to dwell with their own fears (though they be uncomfortable companions) than run thedanger of fo great a mistake, which would be in-
finitely more fatal. And thisbeing thecommon caſe of moſt Chriſtians, it follows that there must be many more believers
in the world than do think, or dare conclude, themselves to be fuch.
Infer. 4. If theright receiving ofJeſus Chriſt, be true, ſaving,andjuſtifying faith, then those that have the leaft, andlowestdegree and measure ofsavingfaith, have causefor everto admire the bounty and riches of thegrace of God to them therein.
Ifyouhave receivednever ſolittleofhisbountyby the hand of providence, in the good things of this life, yet ifhe have givenyou any meaſureof true ſaving faith, he hath dealtboun-
tifully indeedwith you : this mercy alone is enough to balance all other wants and inconveniencies of this life, poorinthe " Gg2
228 The Method of Grace. SERM. VII.
" world, rich in faith," James ii. 5. O let your hearts takein the full ſenſe of this bounty of God to you ; ſay with the apo-
ſtle, Eph . i. 3. " Bleſſed be theGod andFather of our Lord Je- " ſus Chriſt, who hathbleſſed us with all ſpiritual bleſſings in " heavenlyplaces in Chriſt Jeſus :" andyou will in this onemercy, find matter enoughofpraiſe and thanksgiving, wonder and admiration to your dyingday, yea, to all eternity : for, dobut confider,
First, The ſmallest meaſure ofſaving faith which is found in anyofthe people ofGod, receives Jeſus Chriſt : and in receiving him, what mercy is there which the believing foul doth not receive inhim, and with him ? Rom. viii. 32. Obeliever, though the arms ofthy faithbe ſmall andweak, yet they embrace a great Chriſt, and receive therichest gift that ever God beſtowed upon the world: no fooner art thou become a believer, but Chriſt is in thee the hope of glory ; and thou hast authority to become a fon or daughter ofGod ? thou haft the broad ſeal of heaven toconfirm thytitle and claim tothe
privileges of adoption, for " to as manyas receivedhim, tothem " gavehe powerto become the fons ofGod. " [To as many,] be they ſtrong, or be they weak, provided they really receive Chrift by faith; there is authority or power given, ſo that it is no act of preſumption in them to ſay, God is our Father, heaven is our inheritance. O precious faith! the treaſures of
ten thousand worlds cannot purchaſe ſuch privileges as theſe : all the crowns and ſcepters ofthe earth, fold at their fullvalue,
are no price for fuch mercies.
Secondly, The leaft degree of ſaving faith, brings the foul into a ſtate of perfect and full juſtification. For if it receives Jeſus Chriſt, it must therefore needs in him, and with him, receive a free, full, and final pardon of fin : the leaſt measure of faith receives remiſſion for the greateſt ſins. "Byhim all that " believe are justified from all things," Acts xiii. 39. itunites
thy soulwith Chriſt, and then as the neceſſary conſequent ofthat union, there is no condemnation, Rom. viii. 1. 8δεν καλακριμα, notone condemnation, how many foever our finshave been.
Thirdly, The leaſt meaſure, ordegree of ſaving faith, is a greater mercy thanGod hath beſtowed, or ever willbeſtow uponmany that are far above you in outward reſpects : All men have not faith : nay, it is but a remnant amongmen that believe. Fewofthe nobles andpotentates of theworld, have fuch a gift as this: they have houſes and lands, yea, crowns and
fceptres, but no faith, noChriſt, no pardon ; theyhave autho
SERM. VII. 229 The Method of Grace.
rity to rule over men, but no authority tobecome the fons of God, 1Cor. i. 26, 27.
Say therefore in thy moſt debaſed, ſtraitned, afflicted condition, " Return tothy reſt, O myfoul, for the Lord hath dealt
" bountifully with thee."
Fourthly, The leaſt degree of ſaving faith is more than all the power of nature can produce: There muſtbe a ſpecial revelation of the arm of the Lord in that work, Ifa. lii. 1. Believers are not " born of the fleth, norof blood, nor of the " will ofman, but ofGod," John i. 12, 13. all believing motions towards Chriſt, are the effects of the Father's drawing,
John vi. 44. aglorious and irreſiſtable power goes forth from God toproduce it, whence it is called" the faithof the opera-
" tion ofGod," Col. ii. 12 .
So then, let not believers deſpiſe the dayof ſmall things, or overlook that great and infinite mercywhich is wrapt up in the leaftdegree of ſaving faith.
Infer. 5. Learn hence the impoſſibility of theirfalvation, who neither know the nature, nor enjoy the means ofsaving faith.
Myfoul pities and mourns over the infidel world. Ah ! what will become of the millions of poor unbelievers ! there is but
one door of falvation, viz. Chriſt ; and but onekey of faith to openthatdoor : andas that keywasnevergiven tothe Heathen world; ſo it is laidaſide, or taken away from the peopleby
their cruel guides, all over the Popiſh world; were you among them, you shouldhear nothing elſe preſſed as neceffary to your
falvation but a blind, implicit faith, tobelieve as the church believes ; that is, to believe they know not what.
To believe as thepopebelieves ; that is, as aninfidel believes, for ſo they confeſs he may be, * and though there be ſuch a thing, as an explicit faithſometimes ſpokenofamongthem, yet
it is very ſparingly diſcourſed, very falſely deſcribed, and exceedingly flightedbythem, as the meereſt trifle in theworld.
First, Itis but ſparinglydiſcourſed of: they love not to accuſtom thepeoples ears to fuch a doctrine; one ofthemselves confeſſes that there is ſodeep a filence of explicit, particular
faith in the Romiſh church, that you mayfind many everywhere, that believe no more of theſe things than Heathen philofophers t.
Secondly, When it is preached or written of, it is falfelyde-
* For the Pope's internal faith is not neceffary to the church. Canus in loc. Theol.p. 344.
† Navarr, cap. 11, P. 142.
230 The Method of Grace. SERM . VII.
ſcribed: for theyplacethewhole nature and effence ofjustifying and ſaving faith in anaked aſſent: whichthe devils have as well as men, James ii. 19. no more than thisis preſſedupon the peo ple at any time, as neceſſarytotheir ſalvation.
Thirdly, And eventhis particular explicit faith,when it is ſpokenor writtenof, is exceedingly ſlighted. I think if the devil himself were in thepulpit, he could hardlytell how tobring
men to amore low and flighteſteem offaith; to repreſent it more as a very trifle, or a quite needleſs thing, than theſe his agentshave done. Some ‡ ſay, if a man believe with a particular explicit faith,(i. e.) ifhe actually affent to the ſcripturetruths once in a year, it is enough. Yea, and others|| think it too much to oblige people to believe oncein twelve months; and, for their eaſe, tell them, if they believe once in twelve years it is fufficient: and, left this ſhouldbe toogreat a talk, others * affirm, that if itbe donebutonce in their whole life,
and that at the pointofdeath too, it is enough, eſpecially for the rude and common people. GoodGod! what a doctrine
is here ! It was a ſaying long ago ofGregory (as I remember) Malusminister eft nifus diaboli : A wicked miniſter is the de-
vil's goofshawk, thatgoes abirdingfor hell; and O what game have theſe hawks ofhellamong fuch numerous flocks of peo
ple ! O bleſs God, while you live, for your deliverance from Popery; and fee that you prize the goſpel, and means ofgrace, you enjoy at an higher rate, leſt God bring you once more
under that yoke, which neither you nor your fathers could bear.
Second usefor examination. Doth ſaving faith confiſt inadueandright receiving of the Lord Jesus Chriſt? then let me perfuadeyou toexamine yourfelves in this great point of faith. Reflect folemnly uponthe tranſactions that have been betwixt Chriſt and your fouls : thinkcloſe on this ſubject of meditation.
Ifallyou were worth inthe world lay in one precious stone, andthat ftone were to be triedby the ſkilful Lapidary, whether it were true or falſe, whether itwould fly, or endure under the fmart ſtroke ofhis hammer, fure yourthoughts couldnotbeunconcerned about the iſſue : Why all that you are worth inboth worlds depends upon the truthof your faith, which is now to betried,
Otherefore read not theſe lines witharunning careleſs eye,
Petr . a S. Joſeph. ſum. Art. 1. p. 6. Bonacina. Tom. 2. in i precept.
1 *Jo. San. Difp. 41. D. 324
SERM. VII. 231 The Method of Grace. butferiouslyponder the matterbefore you : You wouldbe loth toput to lea, though itwere but to croſs the channel, in a rottenleaky bottom : And willyou dare to venture into the ocean ofeternity in a falſe rotten faith! God forbid : You know the Lord is coming to tryevery man's faith as by fire, and that we muſt ſtandor fall for ever with the fincerity orhypocrify of our faith. Surely, you can never be too exact and careful about. that, on which your whole eftate depends, and that for ever.
Now there are three thingsuponwhich we thouldhave a very tenderand watchful eye, for the discovery of the fincerity of our faith, and they are,
Antecedents The Concoinitants Confequents } ofFaith .
As theſe are, ſo we must judge and reckon our faith tobe. And, accordingly, they furnithus with three general marks or = trials of faith.
First, Ifyou woulddifcern the fincerity of your faith, examinewhether thoſe antecedents, and preparative works of the fpirit, were ever found in your souls, which uſe to introduce and uther it into the fouls ofGod's elect : Such are illumination, conviction, ſelf-deſpair, and earnest cries toGod.
Firſt, Illumination is a neceſſary antecedent to faith : You cannot believe tillGod hath openedyour eyes to ſee your fin, your misery by fin, andyourremedy inJeſus Chriſt alone: You
find this act of the Spirit tobe the firſt, in order both of nature and time, and introductive to all the reſt, Acts xxvi. 18. " Το " turn them fromdarkness to light, and from the power ofSa- " tan toGod." As faith without works (which must be a consequent to it) is dead, ſo faith without light, which must be an
antecedent to it, is blind : Faith is the handby which Chriſt is received, but knowledge is the eye by which that hand is directed.
Well then, hathGod opened your eyes to ſee fin, and mifety in another manner than ever you saw them before ? For certainly, ifGod have openedyour eyes by ſaving illumination, you will find as great a difference betwixt your former and preſent
apprehenfions of fin anddanger, as betwixt the painted lion upon the wall or fign-poſt, and the real living lion that meets you roaring in the way.
Secondly, Conviction is an antecedent tobelieving : Where thisgoes not before, no faith can follow after : The Spirit firſt convinces of fin, then ofrighteouſneſs,John xvi. 8. So Mark i. 15. "Repentye, and believe the goſpel :" Believe it, Oman,
232 The Method of Grace. SERM . VII. thatbreaſt of thine must be wounded, that vain and frothy heart ofthinemust be piercedand ſtung with conviction, fenfe,
and forrow for fin : Thou must have ſome fick days, and reftleſs nights for fin, ifever thou rightly cloſe with Chrift by faith.
It is true, there is much difference foundin the ſtrength, depth, and continuance of conviction, and ſpiritual troubles in converts ;
for fure it is, the child of faith is not ordinarily born without fome pangs. Conviction is the application of that light which Godmakes to ſhine in our minds, to our particular cafe and
condition, by the confcience ; and fure, when men come to ſee
their miferable, and ſad eſtateby a true light, it cannot but wound them, and that tothe very heart.
Thirdly, Self-defpair, or a total and abſolute loſs inour ſelves about deliverance, and the way ofeſcape, either by our ſelves, or any other mere creature, doth, and mustgo before faith.
So it was with thoſe believers, Acts ii. 37. "Men and bre- " thren what ſhall we do ?" They are the words of men at a total loſs: It is the voice ofpoor diſtreſſed ſouls, that ſaw themſelves in miſery, but knew not, faw not, nor could deviſe any wayof eſcape from it, by any thing they could do for them-
felves, or any other creature for them: And hence the apoſtle uſes that emphatical word, Gal. iii. 23. συγκεκλεισμενοι, (i. e.) Shut up to thefaith, (i. e.) as men beſieged, and diſtreſſed in a
garrifonintime of a ſtorm, when the enemy pours in upon them
through the breaches, and over-powers them : There is but onefally-port orgate, atwhich they can eſcape, and to thatthey all throng, as deſpairing of life, if they take any other courſe. Juſt ſodo mens convictions beſiege them, diſtreſs them, beat
them off fromall their holds andintrenchments, and bring them
to a pinching diſtreſs in themselves, ſhutting them up to Chriſt as the only way to eſcape. Duties cannot save me, reformation cannot fave me, nor angels, normencan ſave me; there is
no way but one, Christ, or co lemnation for ever.
I thought once, that a little repentance, reformation, reſtitution, and a ſtricter life, might be a way to eſcape wrath to come, but I find the bed is too ſhort, andthe covering too narrow : All is but loſs, dung, droſs, in compariſon with Jeſus Chriſt ; If I trust to thoſe Egyptian reeds, they will not only failme, but pierce andwound metoo, I fee no hope within the whole Horizon of ſenſe.
Fourthly, Hence come vehement and earnest cries to God for faith, for Chrift, for help from heaven, to tranſport the foul out ofthis dangerous condition, to that ſtrong rock of falvation; to bring it out of this furious, ſtormy ſea of trouble,
SERM . VII. 233 The Method of Grace.
: where it is ready to wreck every moment, into that ſafe and
quiet harbour, Chrift,
Owhen a man ſhall ſee his mifery and danger, and no way ofeſcape but Chriſt, and that he hath no ability in himself to come to Chrift, to open his heart thus to receive him, but that
this work offaith is wholly ſupernatural, the operation ofGod ; ' howwill the foul return again, and again uponGod, with fuch cries as in Mark ix. 24. " Lord, help my unbelief?" " Lord " enable me tocome to Chriſt ; give me Chriſt or I periſh for 66 ever ; What profit is there in my blood ? Why ſhould I die " in the fight and presence of a Saviour ? O Lord, it is thine
" own work, a moſt glorious work : Reveal thine Arm in this " work upon my foul, I pray thee ; give me Chrift, if thou
deny me bread; give me faith, if thou deny me breath. " It is more neceſſary that I believe, than that I live."
O Reader, reflect upon days and nights that are paſt, the places where thou hast been converſant : Where are the bedfides, or the ſecret corners where thou haft beſieged heaven
with ſuch cries ? If God have thus enlightened, convinced, diftreffedthy foul, and thus fet thee a mourning after Chrift, it willbe one good fign that faith is come into thy foul ; for here
are certainly the harbingers and fore-runners ofit, that ordinarily make way for faith into the fouls of men .
Secondly, If you would be fatisfied ofthe fincerity and truth ofyour faith, then examine what concomitants it is attendedwith in your fouls. I mean, what frames and tempers your fouls were in, at that timewhen you thinkyou received Chriſt . For
certainly, in thoſe that receive Chriſt, (excepting thoſe into whoſe hearts, God hath in a more ſtill and inſenſible way infu-
fed faith betime, by his bleſſing uponpious education) fuch concomitant frames ofſpiritmaybe remarked, as theſe follow-
ing.
First, The heart is deeplyferious, and as much in earnest in this matter, as ever it was, or can be, about any thing in the world. This you fee in that example of the Jaylor, Acts xvi.: 29." He came in tremblingand astonished :" It is the moſt ſolemn and important matter that ever the foul had before it, in this world, or ever ſhall, or can have : How much are the
hearts of men affected in their outward ſtraits and diſtreſſes, about the concernments of the body ? Their hearts are not a little concerned inſuch queſtions as theſe, " What ſhall I eat ? " what ſhall I drink ?" wherewithal mall I and mine be fed and cloathed? but certainly the ſtraits that fouls are in about ſalvaVOL. II. Hh
234 The Method of Grace. SERM. VII.
tion, must be allowed to be greater than theſe; and ſuch queſtion as that of the Jaylor's, " Sirs ! What must Ido tobe " faved?" make deeper impreſſions upon the heart, thanwhat ſhall I eat, or drink ? Some, indeed, have their thoughts finking deeper into theſe things than others: Theſe thoughts lie with different degrees ofweight upon men; but all are moft fo-
lemnly and awfully concernedabout their condition : All frothi nefs and frolics are gone, and the heartfettles itself in the deepeft earnest about its eternal flate.
Secondly, The heart that receives Jeſus Chriſt, is inaframe ofdeep humiliation and self-abaſement. O, when a man begins
toapprehend the firſt approaches ofgrace, pardon, and mercy by Jefus Chriſt to his foul : When a foul is convinced of its
utter unworthiness, and defert of hell; andcan ſcarce expect any thing else from the juſt and holy God, but damnation, how do the firſt dawnings of mercy melt and humble them ! "0
" Lord, what am I that thou ſhouldeſt feed me and preferve " me! that thou ſhouldeſt but for a few years ſpare me, and " forbear me ! but that ever Jesus Chriſt ſhould love me, and "givehimself for me; that such awretched finner as 1, ſhould " obtain union with his perfon, pardon, peace and ſalvation
" byhis blood ! Lord, whence is this to fuch a worm as I ? " and willChriſt indeed bestow himself upon me ? ſhall fo great " a bleffing as Chriſt ever come within the arms offuch a foul 66
as mine ? willGod in very deed be reconciled tome inhis " Son ? what, to me ! to fuch an enemy as I have been ! ſhall
my fins which are ſo many, fo horrid, ſo much aggravated, beyond the fins of moſt men, be forgiven ? O what am I, " vile dust ? baſe wretch, that ever God thould do this for
" me !" And how is that ſcripture fulfilled and made good, Ezek. xvi. 63. That thou mayeſt remember, and be con- " founded, andnever open thy mouth anymore,becauſeofthy " ſhame, when I am pacifiedtowards thee for all that thou haft " done, faith the LordGod." Thus, thatpoor broken-hearted believer ſtoodbehind Chriſtweeping,and washinghisfeet with tears, asonequite melteddown,andovercomewiththe fenfe of mercy tofuch a vile ſinner, Luke vii. 38 .
Thirdly, The foulthat receives Jeſus Chriſt is in a weary condition, reſtleſs, and full ofdiſquietneſs, neither able to bearthe burdenof fin, nor knowinghow to bediſchargedfrom it, except
Chriſt willgive it eaſe, Mat. xi. 28. " Come unto me," that is, believe inme, you that arewearyandheavyladen:" Ifthey do not look into their own fouls, theyknow there is nofafety, andifthey do, there's no comfort. O! the burdenſome fenfę
SERM. VII. The Method of Grace. 235 offinoverweighs them; they are ready to fall, to finkunder it.
Fourthly, The foul that rightly receives Chriſt, is not only in aweary, but ina longing condition : neverdid the hart pant more earnestly for the water-brooks: neverdid the hirelingdefire the ſhadow : never did a condeinnedperfon long for apardonmore thanthe foul longs after Jeſus Chrift. O, taid David, that one
wouldgive me of the water of the well of Bethlehem to drink. O, taith the poor humbled finner, that one would give me of the
opened fountain of the blood of Chriſt to drink ! O for one drop ofthatpreciousblood ! O forone encouragingſmilefrom Chriſt ! Onow were ten thousand worlds at my command, and Chriſt to
be bought, how freely would I lay them all down to purchaſe him! but he is thegift of God. O that God would give me
Chriſt, if I should go inrags, and hunger and thirſt all my days inthis world !
Fifthly, The foul in the timeof its cloſing with, or receiving Chrift, is inastate ofconflict : It hangs betweenhopes and fears, encouragements and diſcouragements,whichoccafions many afad
ſtandand pauſe in thewayto Chriſt; fometimes the numberand nature ofits finsdiſcourage it, then the riches and freeneſs of the graceof Chriſt, erects his hopes again; there's little hope,
faith unbelief; nay, it isutterly impoſſible, faith Satan, thatever fuch a wretch as thou ſhouldſt find mercy ; now the hands hang down. O but then there's a neceſſity, an abſolute neceffity ; I have not the choice of two, but am ſhut up to one way ofdeliverance : others have found mercy, and the invitation is to all that are weary, and to all that are athift: he faith, he that cometh to him, he will inno wife caft out; now new hopes in-
ſpire the foul, and the hands that didhang down are again ſtrengthened.
Theſe are the concomitantframes that accompany faith.
3. Mark. Lastly, Examine the confequents and effects of faith, if you wouldbe ſatisfied ofthe truth and fincerity ofit: And fuch are,
First, Evangelical meltings, and ingenuous thawings of the heartunder the apprehenfions ofgraceand mercy : Zech. xii. 10. " They thall look uponme whom theyhave pierced, and ſhall " mourn."
Secondly, Love toChriſt, bis ways andpeople,Gal .v. 6 Faith worketh by love, (i. e.) it represents the love ofGod, and then
makes use of the ſweetness of it by way ofargument, to conſtrainthe foul to all acts ofobedience,whereinitmay teſtifythe reality ofits love toGod and Chrift.
6 Hh 2
236 The Method of Grace. SERM . VII.
Thirdly, Heart purity, Acts xv. 9. " Purifying their heartsby " faith:" It doth not only cleanſe the hands but the heart : No principle in man, beſides faith, can dothis : Morality may hide corruption, but faith onlypurifies the heart from it.
Fourthly, Obedience to the commands of Chritt, Rom. xvi. 26. the very name offaith is calleduponobedience; for it accepts Chriſt as Lord, andurges uponthe foul the most powerful arguments in the world to draw it to obedience.
In a word, let the poor doubting believer, that queſtions his faith, reflect upon thoſe things that are unquestionable in his own experience, which being well confidered, will greatly tend to his fatisfaction inthis point.
It is very doubtful toyou whether you believe, but yet in the meanwhile, it may be paſt doubt, (being a matter ofclearexpe rience) that you have been deeply convincedof fin, ſtruck of from all carnal props and refuges, made willing to accept Jefus Chrift upon whattermsfoever you mightenjoy him ; you doubt whether Chriſt be yours, but it is paſt doubt that you have a
moſt high and precious eſteem of Chriſt, thatyou heartily long for him, that you prize and love all, whether perſons or things, that bear his image, that nothing in the world would pleaſe your hearts like a transformation intohis likeness ; thatyou had
rather your fouls ſhould be filled withhis ſpirit, than your houfes with goldand ſilver. Itisdoubtfulwhether Chriftbe yours, but it is paſt doubt that one ſmile from Chriſt, one token ofhis
lovewould do you moregood than all the honours and ſmiles of theworld ; and nothing ſo grieves you, as your grieving him by fin doth : You dare not ſay that you have received him, nor canyou deny but that you have had many fick days and nights
for him ; that you have gone into many fecret places with earn ing bowels after him ; whether he be yours or not, you cannot tell; but thatyou are refolved tobe his, thatyou can tell; whe ther he will fave you is but adoubt, butthatyou refolve to lie at his feet, and wait only on him, and never look to another for falvation, is no doubt.
Well, well ; poor penſive foul, ifit be ſo, ariſe, lift up thy dejectedhead, take thine own Chriſt into thy arms. Theſe are undoubted figns ofa real cloſure with Chriſt ; thou makeſtthyfelf poor, and yet haft great riches : Such things as thefeare
not foundin them that deſpiſe and reject Chriſt by unbelief.
3. Use of exhortation. 3. Ufe. This point is likewiſe very improveable by way of exhortation, and that both to
Unbelievers and Believers.
SERM. VII. 237 The Method of Grace. First, To unbelievers,who from hence must be preſſed, as ever theyexpect tofee the face ofGod in peace, to receive Jefus
Chrift, as he is now offered to themin the goſpel. This is the very ſcope of the goſpel, I ſhall therefore preſs itby threegreat confiderations, viz. A First, What is in Chriſtwhom you are to receive. Secondly, What is in the offer ofChrift by the goſpel. Thirdly, What is in the rejecting ofthat offer.
First motive. First, Confider well what is in Chriſt, whom I perfuade you thisdayto receive : Did you knowwhat is in Chrift, you would
never neglect or reject him as you do : For,
First,"God is in Chriſt," 2 Cor. v. 19. the Deity hathchoſen todwell inhis fleſh ; he is "God manifeſt in fleſh," I Tim iii.
16. a Godhead dwelling in fleſh, is the world's wonder : fo that inreceiving Chriſt, you receiveGod himself.
" Secondly, The authority ofGodis in Chriſt, Exod. xxiii. 21 .
My name is in him: Him hathGod the Father fealed," John vi. 27. he hath the commiffion, the great feal of heaven to redeem and ſave you : All power inheaven and earth is given to