Christ the Redeemer
Quest. XXX. HOW doth the Spirit apply to us the redemption purchased to us by Christ?
Ans. The Spirit applies to us the redemption purchased by Christ, by working faith in us, and thereby uniting us to Christ in our effectual calling.
Here are in this answer two things: 1.’;^ Something implied, viz. That Christ is the glorious purchaser of our redemption, in these words, “The redemption purchased by Christ.” — 2d. Something expressed, viz. that the Spirit applies to us this redemption purchased, by working faith in vis, &c.
I. The thing here implied, that Jesus Christ is the glorious purchaser of our redemption. The doctrine of redemption by Jesus Christ is a glorious doctrine; it is the marrow and quintessence of the gospel; in this all a Christian’s comfort lies. Great was the work of creation, but greater the work of redemption; it cost more to redeem us than to make us; in the one there was but the speaking of a word, in the other shedding of blood, Luke i. 51. The creation was but the work of God’s fingers, Ps. viii. 3.; redemption the work of his arm, Heb. ix. 12., “Having obtained eternal redemption for us.” Christ’s purchasing redemption for us, implies that our sins did mortgage and sell us; had there not been some kind of mortgaging, there had been no need of redemption: rediniere, q. rursus emere, Hierom. Now Christ, when we were thus mortgaged and sold by sin, did purchase our redemption; Christ had the best right to redeem us, for he is our kinsman. The Hebrew word for Redeemer, goef, signifies a kinsman, — one that is near in blood: in the old law the nearest kinsman was to redeem his brother’s land, Ruth. iv. 4. Thus Christ being near akin to us, ‘Flesh of our flesh,’ is the fittest to redeem us.
Quest. How doth Christ redeem ns?
Jns. By his own precious blood, Eph. i. 7., “In whom we have redemption through his blood.” Among the Romans, he was said to redeem another that laid down a price equivalent for the ransom of the prisoner. In this sense Christ is a Redeemer, he hath paid a price. Never such a price paid to ransom prisoners, 1 Cor. vi. 20., “Ye arc pretio empti, — bought with a price;” and this price was his own blood. So, in the text, “by his own blood he entered in once into the holy place, having obtained eternal redemption for us,” this blood being the blood of that person who was God as well as man, is a price sufficient for the ransom of millions.
Quest. From what doth Christ redeem us?
Ans. From sin. To be redeemed from Turkish slavery is a great mercy, but it is infinitely more to be redeemed from sin. There is nothing can hurt the soul, but sin; it is not affliction hurts it, it often makes it better, as the furnace makes gold the purer; but it is sin that doth damnify. Now, Christ redeems us from sin, Heb. ix. 26., “Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself.”
Quest. But hoio are we redeemed from sin? Do ice not see corruption stirring in the regenerate? Much pride and unmortijied passion?
Ans. We must distinguish of redcmj)tion: redemption is either inchoata or pkna i. c. begun redemption, or perfect redemption; sin cannot stand with a perfect redemption, but here it is begun; sin may stand with an imperfect redemption. There may be some darkness in the air at the sun’s first rising, but not when the sun is at the full meridian; while our redemption is but begun, there may be sin; but not when it is perfect in glory.
Quest. But in what sense hath Christ redeemed justified persons from sin?
Ans. 1. A reatu, — from the guilt of sin, though not the stain. Guilt is the binding a person over to punishment. Now Christ hath redeemed a justified person from the guilt of sin; he hath discharged his debts. Christ saith to God’s justice, as Paul to Philemon, “If he hath wronged thee any tiling, or owes thee ought, put that on my account,” v. 18.
H2
CHRIST THE REDEEMER.
A. 2. A justified person is redeemed a dominio, — from the power and regency of sin, though not the presence. Sin may funre but not regnare; it may rage in a child of God, but not reign; lust did rage in David, fear in Peter, but it did not reign, they recovered themselves by repentance, Rom. vi. 14., “Sin shall not have dominion over you.” Sin lives in a child of God, but is deposed from the throne; it lives not as a king, but a captive.
A. 3. A believer is redeemed a maledictione, — from the curse due to sin, Gal. iii. 13., “Christ hath redeemed us from the curse of the law, being made a curse for us.” Christ said to his Father, as Rebecca to Jacob, “upon me, upon me be the curse; let the blessing be upon them, but upon me be the curse.” And now, there is no condemnation to believers, Rom. viii. 1. An unbeliever hath a double condemnation, — one from the law which he hath transgressed, — and the other from the gospel which he hath despised; but Christ hath redeemed a believer from this malediction, he hath set him out of the power of hell and damnation.
Quest. 7o tvhat huth Christ redeemed us?
Ans. He hath redeemed us to a glorious inheritance, 1 Pet. i. 4., “To an inheritance incorruptible and undefiled, and that ftideth not away, reserved in heaven for you.”
1. ‘To an inheritance:’ Christ hath not only redeemed us out of prison, but he hath redeemed us to a state of happiness, — to an inheritance. Heaven is not a lease which soon expires, but an inheritance, — and a glorious inheritance, Col. i. ]2., an inheritance in light. Lumen actuat colores. — light adorns and gilds the world. What were the world without light but a prison? The heavenly inheritance is irradiated with light: Clu”ist, as a continual sun, enlightens it with his beams. Rev. xxi. 23.
2. ‘To an inheritance incorruptible :* It doth not moulder away, or suffer dissolution. Earthly comforts are shadowed out by the tabernacle, which was transient; but heaven is set out by the tem])le which was fixed and permanent, built with stone, overlaid with gold. This is the glory of the celestial inheritance; it is incorruptible. Eternity is written upon the frontispiece of it.
3. ‘Undefiled:’ The Greek word for undefiled, alludes to a precious stone called amianthus which cannot be blemished: such a place is heaven, undefiled, — nothing can stain it, — there’s no sin there to eclipse its purity. For the holiness and undefiledness of it, it is compared to pure gold, and to the sapphire and emerald, Rev. xxi. “The sapphire hath a virtue,” salth Pliny, “to preserve chasteness; the emerald to expel poison.” These are the lively emblems of heaven, to shew the sanctity of it, — no fever of lust, — no venom of malice, — there are none but pure virgin spirits inhabit it. 4. It ’ fadeth not away:’ The Greek word is the name of a flower amarantlms, which keeps a long time fresh and green, as Clem, Alexandrinus writes. Such is the heavenly inheritance, it doth not lose its orient colour, but keeps its freshness and greenness to eternity; the beauty of it fadeth not away. To this glorious inheritance hath Christ redeemed the saints: an inheritance which cannot be fully described or set forth by all the lights of heaven, though every star were a sun. And that which is the diamond in the ring, the glory of this inheritance is, the eternal sight and fruition of the blessed God; the sight of God will be a most alluring, heart-ravishing object; the king’s presence makes the court, John iii. 2., “Wc shall see him as he is.” It is comfortable to see God shewing himself through the lattice of an ordinance, — to see him in the word and sacrament; the martyrs thought it comfortable to see him in a prison; O then, what will it be to see him in glory, shining ten thousand times brighter than the sun! And not only see him but enjoy him fi)r ever; Frccmium quod Jide non attnujitiir, — Aug. Faith itself is not able fully to comprehend this reward. And all this blessedness hath Christ purchased through the redemption of his blood.
Use lst. Branch 1. See into what a wretched dejilorable condition we had brought ourselves by sin. We had sinncil ourselves into slavery, so that we needed Christ to purchase our redemption: niliV. durhis seroitutr, Cicero, “Slavery is the worst condition;” such as are now prisoners in Algiers think it so. — But by sin we arc in a worse slavery, slaves to Satan, a merciless tyrant, who sports in the damnation of souls. In this condition we were when Christ came to redeem us.
Branch 2. See in this, as in a transj)arent ghiss, the love of Christ to the elect; he came to redeem them, these he died intentionally for. Were it not ffreat love for a kin<T’s son to pay a great sum of money to redeem a captive? But that he shouhl be content to be a prisoner in his stead, and die for his ransom; this were matter of wonder. Jesus Christ hath done all this, he hath written his love in characters of blood. It had been much for Christ to s])cak a good word to his Father for us, but he knew that was not enough to redeem us; though a word speaking made a world, yet it would not redeem a sinner, Heh. ix*. 22., “Without shedding of blood there is no remission.”
Use 2d. Of trial. If Christ came to purchase our redemption, then let us try whether we are the persons whom Christ hath redeemed from the guilt and curse due to sin. This is a needful trial; for, let me tell von, there is but a certain number whom Christ hath redeemed. O, say sinners, ( hrist is a Redeemer, and we shall be saved by him! Beloved, Christ came not to redeem all; then we overtlu-ow the decrees of God. Redemption is not as large as creation, I grant there is a sufficiency of merit in Christ’s blood to save all; but there’s tlifference between sufficiency and efficiency. Christ’s blood is a sufficient price for all, but it is effectual only to them that believe. A plaster may have a sovereign virtue in it to heal any wound, but it doth not heal unless apjdied to the wound. And if it he so, that all have not the benefit of Christ’s redemption, only some; then it is a necessary question to ask our souls, Whether we are in (he number oflhtm that are redeemed by Christ or not?
Quest. How shall we know that?
Ans. Such as are redeemed, are reconciled to God; the enmity is taken aA’ay; their judgments approve, their wills incline adbonnm. Col. i. 21. Are they redeemed, that are unreconciled to God? Who hate God and his people, (as the vine and laurel have an antipathy) — who do all they can to disparage holiness? Are these redeemed who are unreconciled? Christ hath
purchased a reprieval for these: but a sinner may have a reprieve and yet go to hell, John V. 6.
A. 2. Such as arc redeemed by Christ are redeemed from the world. Gal. i. 4., “lo gave himself for our sins, that he might deliver (or redeem) us from this present evil world.” Such as are redeemed by Christ are risen with Christ, Col. iii. 1. As the birds, though they light upon the gi’ound to pick up a little seed, yet immediately they take their wings and fly up to heaven again: so the redeemed of the Lord, though they use the world, and take the lawful comforts of it, yet their hearts are presently off these things, and they ascend to heaven; live here, and trade above. Such as Christ hath died for, are ’ dead to the world;’ to the honours, profits, and preferments of it. What shall we think of them who say, they are redeemed of the Lord, yet are lovers of the world? Like the tribes who desired to have their portion on this side Canaan: Phil. iii. 19., “WTio mind earthly things.” They pull down their souls to build up an estate. They are not redeemed by Christ who are not redeemed from the world.
Use Sd. Of comfort, to such as are redeemed. You are happy, — the lot of free grace is fallen upon you, — you who were once in the devil’s prison, you have broke this prison, — you that were once bound in the chains of sin, God hath begun to beat off your chains, and hath freed you from the power of sin, and the curse due to it. What a comfort is this? And is there any consolation in Christ? it is thine. Is there any sweet fruit growing upon the promise? thou mayest gather it. Are there any glorious privileges in the gospel? they are thy jointure, justification, adoption, coronation. Is there any glory in heaven? thou shalt shortly drink of that river of pleasure. Hast thou any temporal comforts? these are but a pledge and earnest of more: thy meal in the barrel is but a l)ait l)y the way, and an earnest of that angels’ food which God hath prepared for thee. How mayest thou be comforted in all worldly afflictions, though the fig-tree flourish not! Nay, in case of death, death hath lost its sting. Mors ebiit morte Christ i. Death shall carry thee to thy Kedeemer; fear not dying since you cannot be perfectly happy but by dying Use ult. Of exhortation. Long for the time when you shall have a full and perfect redemption in heaven, an eternal jubilee; when you shall be freed, not only from the power but from the presence of sin. Here a believer is as a prisoner that hath broken prison, but walks with a fetter on his leg; when the banner of glory shall be displayed over you, you shall be as the angels of God, — you shall never have a sinful thought more, — no pain or grief, no aching head or unbelieving heart. You shall see Christ’s face, and lie for ever in
his arms; you shall be as Joseph, Gen. xli. 14., “They brought him hastily out of the dungeon, and he shaved himself, and changed his raiment and came in unto Pharaoh.” Long for that time when you shall put off your prison-garments, and change your raiment, and put on the embroidered garment of glory. O long! yet be content to wait for this full and glorious redemption, when you shall be more happy than you can desire, «’hen you shall have “that which eye hath not seen, nor ear heard, nor can it enter into man’s heart to conceive.”
Gal. ii. 20. The life that I noio live iii the flesh, I live by the faith of the Son of God.
IL THE Spirit applies to us the redemption purchased by Christ, by working faith in us.
Christ is the glory, and faith in Christ the comfort of the gospel.
Quest. JV/iat are the kinds of faith?
Ans. Fourfold: 1. An historical or dogmatical faith, which is the believing the truths revealed in the word, because of divine authority.
2. There is a temporary faith, which lasteth but for a time, and vanisheth. Mat. xiii. 21., “Yet hath he no root in himself, but dureth for a while.” A temporary faith is like Jonah’s gourd, which came up in a night and withered, chap. iv. 10.
3. A miraculous faith, which was granted to the apostles, to work miracles for the confirmation of the gospel. This Judas had; he t;ast out devils, yet was cast out to the devil.
4. A true justifying faith, which is called “A faith of the operation of God,” Col. ii. 12., and is a jewel hung only upon the elect.
Q u E ST. 1 Vhat is justifying fa ith?
Ans. I shall show, 1*^. What it is not. It is not a bare acknowledgment that Christ is a Saviour. Indeed there must be an acknowledgment, but that is not sufficient to justify. The devils acknowledged Christ’s
Godhead, Mat. viii. 29., ‘Jesus the Son of God.’ There may be an assent to divine truth, yet no work of grace on the heart; many assent in their judgments, that sin is an evil thing, but they go on in sin, their corruptions are stronger than their convictions, and that Christ is excellent, they cheapen the pearl, but do not buy.
2d. What justifying faith is? I answer, true justifying faith consists in three things.
1. Self-renunciation. Faith is a going out of one’s self; a man is taken off from his own bottom, he sees he hath no righteousness of his own to save him, Phil. iii. 9., “Not having mine own righteousness.” Self-righteousness is a broken reed the soul dares not lean on. Repentance and faith are both humbling graces; by repentance a man abhors himself; by faith he goes out of himself. It is with a sinner in the first act of believing, as with Israel in their wilderness march, behind them they saw Pharaoh and his chariots pursui: g them, before them the Red sea ready to devour them: so the soul behind sees God’s justice pursuing him for sin, before hell ready to devour him; and, in this forlorn condition, he sees nothing in himself to help him but he must perish unless he can find help in another.
2. Recumbency. The soul casts itself upon Jesus Christ; faith rests on Christ’s person. Faith believes the promise; hut that which faith rests upon in the promise, is the person of Christ; therefore the spouse is said to “lean upon her beloved,” Cant. A’iii. 5. And faith is described to be a “believing on the name of the Son of God,” John iii. 23., viz. on his person. The promise is but the cabinet, Christ is the iewcl in it which faith embraceth? The promise is but the dish, Christ is the food in it which faith feeds on. And as faith rests on Christ’s person, so on his person under this notion, as he was crucified. Faith glories in the cross of Christ, Gal. vi. 14. To consider Christ as he is crowned with all manner of excellencies, doth rather stir up admiration and wonder; but Christ looked upon as Weeding- and dying, is the proper object of our faith; therefore it is called “Vaith in his blood,” Rom. iii. 25.
3. Appropriation, or t?ie applying Christ to ourselves. A medicine, though it be ever so sovcro/gn, yet if not applied to the tvound, win (1-3 no good, — though the y)laster be piad<J of Christ’s own blood, yet it will not Aeal, unless it be applied by faith, — tfip blood of God, without faith in God, wii not save. This applying of Christ is called a receiving of him, John i. 12. The hand receiving of gold, enricheth; so the hand of faith receiving Christ’s golden merits with salvation, ein-icheth us. Quest. How is faith wrought? Ans. By the blessed Spirit; who is called the ‘Spirit of grace,’ Zech. xii. 10., because he is the spring and efficient of all grace. Faith is the chief work which the Spirit of God works in a man’s heart. In making the world God did but speak a word, but in working faith he puts forth his arm, Luke i. 51. The Spirit’s working faith is called, “The exceeding greatness of God’s power.” What a power was put forth in raising Christ from the grave, when such a tombstone lay upon him, “the sins of all the world” Yet he was raised uj) by the Spirit; the same power the Spirit of God puts forth in working faith. The Spirit irradiates the mind, subdues the; the will natiinilly i; like a garrison, Alliich holds out against God; the Spirit wiih 1
sweet violence conquers, or rather cl.angc th the will, making the sinner willing to have Christ upon any terms, to be ruled by I’i’” as well as saved by him.
Quest. Wherein lies the preciousness of faith?
Ans. 1. In its being the chief gospel-grace, — the head of the graces; as gold among the metal.s, so is faith among the graces. Clem. Alexandrinus calls the other graces the daughters of faith. Indeed, in heaven, love will be the chief grace; but, while we arc here militant, love must give place to faith; love takes possession of glory, but faith gives a title to it. Love is the crowning grace in heaven, but faith is the conquering grace upon earth, 1 Jolm. v. 4., “This is the vdctory that overcometh the world, even our faith.”
A. 2. In its having influence upon all the graces, and setting them a-work, not a grace stirs till faith set it a-work. As the clothier sets the poor a-work, he sets their wheel a-going: faith sets hope a-work. The heir must believe his title to an estate in reversion before he can hope for it; faith believes its title to glory, and then liopo waits for it. Did not faith feed the lamp of hope with oil, it would soon die. Faith, sets love a-work, Gal. 5. 6., “Faith which worketh by love;” believing the mercy ani” merit of Christ causeth a flame of love to ascend. Faith sets patience a-work, Iltb. vi. 12, “Be followers of them, uho through faith and patience inherit the promise.’ Faith believes the glorious rewards given to suffering. Thi.>i makes the soul patient in suffV’ring. Thus faith is the master-wheel, it sets all the other graces a-running.
A. 3 In its being the grace which God honcnns to justify and save: thus indeed it is ’ precious faith,’ as the apostle calls il, 2 Pet. i. 1. The other graces helj) to sanctify, but it is faith that justifies, Rom. v. 1., “Being justified by faith.” Repenl;iii -e or love do not justify, but faith. Quest. Hu iv doth fa ith juitij’n? Ans. Faith doth not justify, 1. As it is a work, that were to make a Christ of our faith; but faith justifies, as it lays hold of t):e * object, vi/. Christ’s merits. If a man had a precious stone in a ring that could heal, we say the ring heals; but properly it Wl not the ring, but the precious stone in the ring that heals. Thus faith saves and justifies, hut it is not any inherent virtue in faith, but as it lays liokl on Christ, so it justifies.
2. Faith cloth not justify as it exereisetli grace. It cannot be denied, faith doth invigorate all the graces, it puts strength and liveliness into them, but it doth not justify luider this notion. Faith works by love, but it doth not justify as it works by love, but as it applies Christ’s merits.
Quest. Why should faith save and Just if y more than any other grace?
Ans. 1. Because of God’s sanction. He hath appointed this grace to be justifying: and he doth it, because faith is a grace that takes a man off himself, and gives all the honour to Christ and free grace, Rom iv, 20., “Strong in faith giving glory to God.” Therefore God hath put this honour on faith, to make it saving and justifying. The king’s stamp makes the coin pass for curent; if he would put his stamp upon leather as well as silver, it would make it current; so God having put his sancticm, the stamp of his authority and institution upon faith, this makes it to be justifying and saving-A. 2. Because faith makes us one with Christ, Eph. iii. 17. It is the espousing, incorporating grace, it gives us coalition and union with Chi’ist’s person: other gi-aces make us like Christ, faith makes us members of Christ.
Use 1st. Of exhortation. Let us above all things labour for faith. Fides est sanctissimvm hvmani pectoris bonuni: Eph. vi. 19. “Above all taking the shield of ’ faith.” Faith will be of more use to us than any grace: as an eye though dim, was of more use to an Israelite than all the other members of his body, — not a strong arm, or a nimble foot. — it was his eye looking on the brazen serpent that cured him. It is not knowledge, though angelical, — not repentance, though we could shed rivers of tears, — could justify us: only faith, whereby we look on Christ. “Without faith it is impossible to please God,” Ilcb. xi. G.; and if we do not please him by believing, he will not please us in saving of us. Faith is the condition of the covenant of grace; without
faith, — without covenant; and without covenant, — without hope, Eph. ii. 12.
Use 2d. Of trial: Let us try whether we have faith. There is something looks like faith, and is not; a Bristol- stone looks like a diamond. Some plants have the sam.e leaf with others, but the herbalist can distinguish them by the root, and taste. Something may look like true faith, but it may be distinguished by the fruits. Let as be serious in the trial of our faith; there is much depends upon our faith; if our faith be not good, there is nothing good comes from us; our duties and graces are adulterate.
Quest. Well then, how shall we knew it iff a true faith?
A71S. By the noble effects: 1. Faith is a Christ-prizing grace, it puts an high valuation upon Christ, 1 Pet ii. 7., “To you, that believe, be is precious.” St. Paul did best know Christ, 1 Cor. ix. 1., “Have I not seen Jesus Chvist our Lord?” Paul saw Christ with his bodily eyes in a vision, AA’licn he was caught up into the thivd heaven, and saw him with the ey<> of his faith in the holy supper, therefore he best knew, Christ. And see how he styles all tpino-s in comparison of him, Phil. iii. 8.,” I ctsi.int all things but dung, that I may win Christ.’’ Do we set an high estimate upon Christ? could we be willing to part with the wedge of gold for the pearl of price? Greg. Nazianzen blessed God, lie had any thing to lose for Christ’s sake.
2. Faith is a refining grace, 1 Tim. iii. 9., “Mystery of faith in a pure conscience.” Faith is in the soul as fire among metals: It refines and pm-ifics. Morality may wash the outside, faith washeth the inside, Acts XV. 9., “Ha-s-ing purified their hearts by faith.” Faith makes the heart a sacristy or holy of holies. Faith is a margin-grace, though it doth not take away the life of sin, yet is takes away the love of sin. Examine if your hearts be an unclean fountain, sending out mud and dirt, pride, enly; if there be legions of lusts in thy soul, there is no faith. Faith is an heavenly plant, which will not grow in an impure soil.
3. Faith is an obediential grace, Rom, xvi. 26., ‘The obedience of faith.’ Faith melts our will into God’s; faith runs at God’s call; if God commands duty (tli()ii<^li cross to flesh and ])lood) faith obeys. Hoi) xi. 8., “By faith Abraham obeyed.” Faith is not an idle grace, as it liatli an eye to see Christy so it hath an hand to work for him. Failh doth not only believe God’s promise, but obey his command. It is not your having knowledge will evidence you to be believers; the devil hath knowledge, but wants obedience, and that makes him a devil. And the true obedience of faith is a cheerful obedience; God’s commands do not seem grievous. Have you the obedience, and obey cheerfully? ^lniat say you to this? Do you look upon God’s command as your burden, or privilege, — as an iron fetter about your leg, or a gold chain about your neck?
4. Faith is an assimilating grace. It changeth the soul into the image of the object; it makes it like Christ. Never did any look upon Christ with a believing eye, but he was made like Christ. A deformed person may look on a beautiful object, but not be made beautiful; but faith looking on Christ transforms a man, and turns him into his similitude. Faith looking on a bleeding Christ causeth a soft bleeding heart; looking on an holy Christ causeth sanctity of heart; looking on an humble Christ makes the soul humble. As the camelion is changed into the colour of that which it looks upon; so faith looking on Christ, changeth a Christian into the similitude of Christ.
5. By the growth of it; if it be a true faith, it grows; living things grow, Rom. i. 17., “From faith to faith.”
Quest. How may we judge of the growth of faith?
Ans. Growth of faith is judged, 1. By strength. We can do that now, which we could not do before. When one is mangrown, he can do that which he could not do when he was a child; he can carry a heavier burthen, so thou canst bear crosses with, more patience.
2. Growth of faith is seen by doing duties in a more spiritual manner, viz. with fervency; we put coa’s to the incense, from a princi[)le of love to God. When an apple hath done growing in bigness, it grows in sweetness; thou dost duties in love, and now art sweeter, and come off with a better relish.
Obj. But I /car I hare no faith?
Ans. We must distinguish between weakness of faith and nullity; a weak faith is true. The bruised reed is but weak, yet it is such as Christ will not break. Thoujrh thy faith be but weak, yet be not discouraged.
1. A weak faith may receive a strong Christ; a weak hand can tye the knot in marriage, as well as a strong; a weak eye might have seen the brazen serpent. The woman in the gospel, that but touched Christ, received virtue from him. The touch of faith.
2. The promise is not made to strong faith, but to true. The promise doth not say, whosoever hath a giant-faith that can remove mountains, that can stop the mouths of lions, shall be saved; but whosoever believes, be his faith ever so small. Though Christ sometimes chides a weak faith; yet that it may iu)t he discouraged, he makes a promise to it, Mat.. 3, Beati qui esitriiint.
3. A weak faith may be fruitful. Weakest things multiy)ly nu)st; the vine is a Weak plant, but it is fruitful. Weak Christians may have strong affections. How strong is the first love, which is after the first planting of faith!
4. Weak faith may be growing. The seeds spring up by degrees; first the blade, then the ear, then the full corn in the car. Therefore be not discouraged; God who would have us receive them that are weak in faith, Rom. xiv. 1., will not himself refuse them. A weak believer is a member of Christ; and though Christ will cut off rotten members from his body, yet not neak members.