What Sin Deserveth
Quest. LXXXIV. WHAT doth every
sin deserve?
Ans. God’s wrath and curse, both in this life, and that which is to come. Mat. xxv. 41., “Depart from mo, ye cursed, into everlasting fire.” Man having sinned, is like a favourite turned out of the king’s favour, and deserves the wrath and curse of God.
lst. God’s curse. Gal. iii. 10. As when Christ cursed the fig-tree, it withered, Mat. xxi. 19., so, when God curseth any, he withers in his soul. God’s curse blasts wherever it comes.
2d. God’s wrath, which is nothing else but the execution of God’s curse.
I. What this wrath is? In this wrath there is, 1. Something that is privative; that is, the being deprived of the smiles of God’s face. It is hell enough to be excluded God’s presence; in whose presence is fulness of joy, Ps. xvi. 11. God’s smiling face hath that splendour and oriency of beauty shining in it, as ravisheth the angels with delight. This is the diamond in the ring of glory. And, if it were such a misery fi)r Absalom that he might not see the king’s face, 2 Kings xiv. 22., what will it be lor the wicked to be shut out from beholding God’s pleasant face! Frivatio Di~ vince visioyiis omnium suppliciorum summum.
—2. God’s wrath hath something in it positive. That is, his frown and enraged fury; which is “wrath come upon them to the uttermost,” 1 Thess. ii. 16. Here take three positions or maxims;
1. God’s wrath is irresistible, Ps. xc. 11., “Who knows the power of thine anger?” Sinners may oppose God’s ways, but not his wrath. Shall the briars contend with the fire? Shall finite contend with infinite? Job xl. 9., “Hast thou an arm like God?”
2. God’s wrath is terrible. The Spanish proverb is, ‘The lion is not so fierce as he is painted.’ We are apt to have slight thoughts of God’s wrath; but it is very tremendous and dismal, as if scalding lead should be dropt into one’s eye. The Hebiew word for wrath, signifies heat. To show that the wrath of God is hot, therefore it is compared to fire in the text. Fire, when it is in its rage, is dreadful, (as we saw in the flames of this city): so the wrath of God is like fire, it is the terrible of terribles. Other fire is but painted to this. If when God’s wrath is kindled but a little, and a spark of it flies into a wicked man’s conscience in this life, it is so terrible, what will it be when God “stirs up all his wrath?” Ps. lxxviii. 38. How sad is it with a soul in desertion! Now God dips his pen in
S47
gall, and * writes bitter things;’ now his poisoned arrows stick fast in the heart, Ps. lxxxviii. 15, 16., “While I suffer thy terrors, I am distracted; thy fierce wrath goeth over me.” Luther, in desertion, was in such horror of mind, that Nee color, nee sanguis super esset, — he had no blood seen in his face, but he lay as one dead. Now, if God’s wrath be such towards them whom he loves, what will it be towards them whom he hates? If they who sip of the cup find it so bitter, what will they do who drink the dregs of the cup? Ps. lxxv. 8. Solomon saith, “The king’s wrath, is as the roaring of a lion,” Prov. xix. 12. What then is God’s wrath! When God musters up all his forces, and sets himself in buttnHa against a sinner, how can his heart endure? Ezek. xxii. 14. WTio is able to lie under mountains of wrath? God is the sweetest friend, but the sorest cjiemy. To set forth tJic fc«i fulness of this wrath:
1.9^. The wrath of God shall seize upon every part of a sinner: 1. Upon the body. The body, which was so tender it could not liear heat or cold, shall be tormented in the winepress of God’s wrath; those eyes, which before could behold amorous objects, shall be tormented with the sight of devils; the ear?;, which before were delighted with music, shall be tormented with the hideous shrieks of the damned. 2. The wrath of God shall seize upon the soul of a rej)robate. Ordinary fire cannot touch the soul; when the martyrs’ bodies were consuming, their souls did triumph in the fiamcs: but (iod’s wrath burns the soul. (1.) The memory shall be tormented to remember what means of grace have been abused. (2.) The conscience shall be tormented ith self-accusations. The sinner shall accuse himself for presumptuous sins, — for mis-spending his precious hours, — for resisting the Holy Ghost.
2d. The wrath of God is without intermission. Hell is an abiding-place, but no resting-place; there’s not a minute’s rest. Outward pain hath some abatement; if it be the stone or cholic, the patient hath sometimes ease; but the torments of the damned have no intermission; he that leels God’s wrath, never saith, “I have ease.”
2^. The wrath of God is eternal. So J
saith the text, “Everlasting lire.” No teare can quench the flame of God’s anger; no, though we could shed rivers of tears. In all pains of this life, men hope for a cessation, the suffering will not continue long; either the tormentor dies, or the tormented; but the wrath of God is always feeding upon a sinner. The terror of natural fire is, that it consumes what it burns; but this makes the fire of God’s wrath terrible, that it doth not consume what it burns. Sic morieiitur dumnali ul semper vivant, Bern. The sinner shall ever be in the furnace; after innumerable millions of years, the wrath of God is as far from ending, as it was at the ’ beginning. If all the earth and sea were sand, and <>vrry tlwniKinid ye;ivs a bird should come and take away one gniin of this sand, it would be a long while ere that vast heap of sand were emptied; but, if after all that time, the damned might come out of hell, there were some hope; but this word f.ver breaks the heart.
Quest. But how doth it scan to consist with Gods justice to punish, sin {uhich perhaps was committed in a moment) with eternal fire?
Ans. In respect of the heinous nature ot sin. Consider the person offonde<l; it is Crimen Lmsai majestis: Sin is comniiit(<l against an infinite majesty; therefore the sin is infinite, and so the punishment must be infinite. Now, because the nature of man is but finite, and a sinner cannot at once bear infinite wrath, therefore he must in eternity of time be satisfying what he cannot satisfy at once.
Ath. While the wicked lie scorchinjr in the flames of wrath, they have none to commiserate them. It is some ease of grief, to have some condole with us; but the wicked have wrath and no pity shown them. Who should j)ity them? God will not pity them. They derided his Spirit, and now he will laugh at their calamity, Prov. i. 26. The saints will not ])ity them. They persecuted the saints upon earth, therefore they will rejoice to see God’s justice executed on them, Ps. lviii. 10., “The righteous shall rejoice when he seeth the vengeance.”
bth. The sinner under wrath hath none to speak a good word for him. An elect
WHAT SIN DESERVETH.
person, when lie sins, hath one to intercede for him, 1 John ii. 1., “We have an advocate with the Father, Jesus Christ the righteous.” Christ will say, “It is one of my friends, one for whom I have shed my blood; Father, pardon him.” But the wicked (that die in sin) have none to solicit for them; they have an accuser, hut no advocate; Christ’s blood will not plead for them; they slighted Christ, and refused to come under his government, therefore Christ’s blood cries against them.
3. God’s wrath is just. The Greek word for vengeance signifies justice. The wicked shall drink a sea of wrath, hut not one drop of injustice. ‘Tis just God’s honour be repaired, and how can that, bo but by pnnisbing offenders? Having shewn you what this wrath of God is, I shall show you, 2. That we have deserved the curse and wrath of God; he who infringeth the king’s laws, deserves the penalty. Mercy goes by favour, pnnishmpnt by dpsert, Dan, ix. 8., “To us belongeth confusion of face.” Wrath is that which belongeth to us as we are sinners; it is as due to us as any wages that are paid.
Use 1st. Of information. 1st. It justifies God in condemning sinners at the last day. Sinners deserve wrath, audit is no injustice to give them that which they deserve. If a malefactor deserves death, the judge doth him no wrong in condemning him.
2d. See what a great evil sin is, which cxposeth a person to God’s wrath for ever. You may know the lion by his paw; and you may know what an evil thing sin is, by the wrath and curse it brings. When you see a man drawn upon a hurdle to execution, you conclude he is guilty of some capital crime that brings such a punishment: when a man lies under the torrid zone of God’s wrath, and roars out in flames, then say, “How horrid an evil sin is!” They who now see no evil in swearing, or sabbath-breaking, they will see it look black in the glass of hell-torments.
Sd. See here an handwriting upon the wall; here is that which may check a sinner’s mirth. He is now brisk and frolic-Kome, he chants “to the sound of the viol, and invents instruments of music,” Amos vi. 5. He drinks ’ stolen waters,’ and saith.
* they are sweet.’ Oh! but let him remember, that the wrath and curse of God hangs over hi r, which will shortly (without repentance) be executed on him. Dionysius thought, as he sat at table, he saw a naked sword hang over his head: the sword of God’s justice hangs over a sinner; and when the slender thread of life is cut asunder, the sword falls upon him. “Rejoice, O young man, in thy youth, and let thy heart cheer thee in the days of thy youth,” Eccl. xi. 9., “But know that for all these things, God will bring thee into judgment.” For a drop of pleasure, thou must drink a sea of wrath. Your pleasure cannot be so sweet as wrath is bitter; the delights of the flesh cannot countervail the horror of conscience; better want the devil’s honey, than be so stung with the wrath of God. The garden of Uden, which signifies pleasure, had a flaming sword placed at the east end of it. Gen. iii. 24.: the garden of curnal and sinful delight is surrounded with the flaming sword of God’s wrath.
Use 2d. Reproof. It reproves the stupidity of sinners, who are no more affected with the curse and wrath of God which is due to them, Isa. xliv. 19., “None considercth in his heart.” If they were in debt, and were ready to have the sergeant arrest them, they would bo affected with that: but though the fierce wrath of God is ready to arrest them, they remember not. A beast though he hath no shame, yet he hath fear; he is afraid of fire; but sinners are worse tlijin brutish, tlioy fear not the ’ fire of hell,’ till they are in it. Most have their conscience asleep, or seared; but when they shall see the vials of God’s wrath dropping, then they will cry out as Dives, “I am tormented in this flame!” Luke xvi. 24.
Use 3d. Exhortation. l.<f/. Let us adore God’s patience who hath not brought this wrath and curse ujton us all this while. We have deserved wrath, yet God hath not given us our desert. We may all subscribe to that, Ps. ciii. 8,, “The Lord is slow to anger; and v. 10., “He hath not rewarded us according to our iniquities.” God hath deferred his wrath, and given us space to repent, Rev. ii. 21. God is not like an hasty creditor, that requires the debt, and gives no time for the nayment; he shoots off his warning-piece, that lie may not shoot ofF his murdeiing-piece, 2 Pot. iii. 9., “The Lord is Umg-suffering to us-ward, not willing that any should perish.” God adjourns the assizes to see if sinners would turn; he keeps off the storm of his wrath; hut if men will not be warned, let thein know that long forbearance is no forgiveness.
2d. Let us labour to prevent the wrath we have deserved. How careful are men to prevent poverty or disgrace! O labour to prevent God’s eternal wrath, that it may not only be deferred, but removed!
Quest. JVhat shall tee do to prevent and escape tk<’ wrath to come?
Ana.. By getting an interest in Jesus Christ. Christ is the only screen to stand betwixt us and the wrath of God; he did feel God’s wrath, that they who believe in him should never feel it, 1 Tlicss. i. 10., “Jesus which delivered us from the wrath to come.” Nebuchadnezzar’s fiery furnace was a type of God’s wrath, and that furnace did not singe the garments of the three children, “nor had the smell of fire passed on them,” Dan. iii. 27. Jesus Christ went into the furnace of his Father’s wrath; and those that believe in him, the smell of the fire of hell shall never pass upon them.
A. 2. If we would prevent the wrath of God, let us take heed of those sins which will bring the wrath of God. Edmund, successor of Anselm, had a saying, “I had rather leap into a furnace of fire, than willingly commit a sin against God.” There are several fiery sins we must take heed of, which will bring the fire of God’s wrath.
(L) The fire of rash anger. Some who profess religion, yet cannot bridle their tongue; they care hot what they say in their anger, they will curse their passions. St. James saith, “The tongue is set on fire of Iiell,” chap. iii. 6. O take heed of a “fiery tongue,” lest it bring thee to “fiery torment!” Dives begged a drop of water to ( ool his tongue: St. Cyprian saith, he had (.’Teiuicd most it) his tongue, and now that v.-as most set on fire.
(2.) Take heed of the fire of malice. Malice is a malignant humour, whereby we wish evil to one another, — it is a vermin lives on blood, — it studies revenge. Caligula had a chest where he kept deadly poisons for them he had malice against. The fire of malice brings men to the fiery ’ furnace of (iod’s wrath.’
(3.) Take heed of the sin of uncleanness, Ileb. xiii. 4., “Whoremongers and adulterers God will judge.” Such as burn in uncleanness, are in great danger to burn one day in hell. Let one fire put out another; let the fire of God’s wrath put out the fire of lust.
3c/. To you who have a well-grounded hope that you shall not feel this wrath which you have deserved, let me exhort you, 1. To be very thankful to God, who hath given his Son to save you from this tremendous wrath. “Jesus hath delivered )ou from wrath to come.” The Lamb of God was scorched in the fire of God’s wrath for you. Christ did feel the wrath which he did not deserve, that you may escape the wrath which you have deserved. Pliny observes that there is nothing better to quench fire than blood: Christ’s blood hath quenched the fire of God’s wrath for you. “Upon me, upon me be thy curse,” said Rebekah to Jacob, Gen. xxvii. 13. So said Christ to God’s justice, “Upon me be the curse,” that my elect may inherit the blessing. 2. Be patient under all the afflictions which you endure. Affliction is sharp, but this is not wrath, this is not hell. AVho would not willingly drink in the cup of affliction, that knows he shall never drink in the cup of damnation? Who would not be willing to hear the wrath of men, that knows he shall never feel the wrath of (lod?
Christian, though thou mayest feel the rod, thou shalt never feel the bloody axe. Austin once said, “Strike, Lord, where thou wilt, if sin be pardoned.” So say, “Afflict me. Lord, as thou wilt in this life, seeing I shall escape the wrath to come.”
Quest. LXXXV. WHAT doth God require of us, that we may escape his wrath and curse due to nsfor sin?
Jxs. Faith ill Jesus Christ, repentance unto life, with the diligent use of all the out - ward means whereby Christ communieateth to us, the benefits of redemption.
I. I begin with the first, “Faith in Jesus Christ,” Rom. iii. 22, 25., “Whom God hath sot forth to be a propitiation through faith in his blood.” The great privilege in the text is to have Christ for a propitiation; which is not only to free us from God’s wrath, but to ingratiate us into God’s love and favour. And the means of having Christ to be our propitiation is, ‘Faith in his blood.’ There is a twofold faith. Fides qucB creditur, i. e. ’ the doctrine of faith;’ and Fides qua creditur, i. e. ’ the grace of faith.’ The act of justifying faith lies in recumbency; we do rest on Christ alone for salvation. As a man that is ready to drown catcheth hold on the bough of a tree: so a poor trembling sinner, seeing himself ready to perish, catcheth hold by faith on Christ the tree of life, and so is saved. The work of faith is by the Holy Spirit; therefore faith is called the “fruit of the Spirit,” Gal. v. 22. Faith doth not grow in nature, it is an outlandish plant, a fruit of the Spirit. This grace of faith is sanctissimum humani pectoris boniim, — of all others, the most precious rich faith, and most holy faith, and faith of God’s elect. Hence it is called “precious faith,” 2 Pet. L 1. As gold is the most precious among the metals, so is faith among the graces. Faith is the queen of the graces; faith is the condition of the gospel; “Thy faith hath saved thee,” Luke vii. 50., not thy tears. Faith is the “vital artery of the soul,” it animates it, Hab. ii. 4., “The just shall live by faith.” Unbelievers, though they breathe yet want life. Faith is (as Clemens Alexandrinus calls it) a mother-grace; it excites and invigorates all the graces; not a grace stirs till faith sets it a work. Faith sets repentance a work; it is like fire to the still. Faith sets hope a work, — first we believe
the promise, — then we hope for it. Did not faith feed the lamp of hope with oil, it would soon die. Faith sets love a work. Gal. v. 6., ‘’ Faith which woiketh by love.” Who can believe in the infinite merits of Christ, and his heart not ascend in a fiery chariot of love? Faith is a catholicon, or remedy against all troubles, — a sheet-anchor we cast out into the sea of God’s mercy, and are kept from sinking in despair. Other graces have done worthily, — thou, O Faith, excellest them all! Indeed in heaven, love will be the chief grace; but, while we are 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 John v. 4., “This is the victory that overcometh the world, even our faith.” Faith carries away the garland from all the other graces; other graces help to sanctify us, but it is faith only that hath the honour to justify; Rom. v. L, “Being justified by faith.”
Quest. Bid how comes faith to be so precious?
Ans. Not as it is a more holy quality, or as if it had more worthiness than other graces, but respectu ohjecti, — “as it lays hold on Christ the blessed object,” and fetcheth in his fulness, John ix. 16. Faith in itself considered, is but mantis mendica, — “the beggar’s hand;” but as this hand receives the rich alms of Christ’s merits, so it is precious, and doth challenge a superi-! ority over the rest of the graces. i Use lst. Of all sins beware of the rock of unbelief, Heb. iii. 12., “Take heed lest there be in any of us an evil heart of unbelief.” Men think, as long as they are not drunkards or swearers, it is no great matter to be unbelievers. This is the gospelsin, it dyes your other sins in grain.
(1.) Unbelief is a Christ-reproaching sin. Unbelief disparageth Christ’s infinite merit, as if it could not save; unbelief makes the wound of sin to be broader than the plaster of Christ’s blood. This is an high contempt offered to Christ, and is a deeper spear than that which the Jews thrust into Ms side.
(2.) Unbelief is an ungrateful sin. Ingrains vitnndus est xU dinim scelus, tcllus ipsa fcJi’iis nihil crcat. Ingratitude is a prodigy of wick-edness; unbelief is ungrateful, being ai;ainpt the richest mercy. Suppose a king sl.ouhi redeem a captive, and to redeem him should part with his crown of gold from his head; and when he had done this, should saw to the man redeemed, “All I desire of thee in lieu of my kindness, is to believe that I love thee.” Now, if he should say “No, I do not believe any such thing; or that thou carest at all for me:” I appeal to you were not this odious ingratitude? So is this case here: God hath sent his Son to shed his blood. God requires only to believe in him, that he is able and willing to save us. “No,” saith unbelief, “his blood was not shed for me, I cannot persuade myself that Christ hath any purpose of love to me.” Is not this horrid ingratitude? And this enhanceth a sin, and makes it of a crimson colour.
(3.) Unbelief is a leading sin. It is the breeder of sin. Qualitas malce vitcB inithnnsumit ab hijidelilate. Unbelief is a root-sin, and the dcA-il labours to water this root, that the branches may be fruitful. (1.) Unbelief breeds haidness of heart; therefore they are put together, Mark xvi. 14., Christ upbraideth them with their unbelief and hardness of heart. Unbelief breeds the stone of the heart; he who believes not in Christ, is not affected with his sufferings, lie melts not in tears of love. Unbelief freczeth the heart; first it defiles and hardens. (2.) Unbelief breeds profancness; an unbeliever will stick at no sin, — neither at false weights, nor false oaths. He will swallow down treason; Judas was first an unbeliever, and then a traitor, John vi. 6k He who hath no faith in his heart will have no fear of God before his eyes.
(4.) Unbelief is a wrath-procuring sin; it is mimica salutis, Bern. John iii. 18. Jam condemnatus est, dying so, he is as sure to be condemned as if he were so already, John iii. 36., “He that believeth not the Son shall not see life, but the wrath of God abideth on him.” He who believes not in
the blood of the Lamb, must feel the wrath of the Lamb. The Gentiles that believe not in Christ wil. be as well damned as the Jews who blaspheme him. And if unbelief be so fearful and damnable a sin, shall we not be afraid to live in it?
2d. Above all graces, set faith a work on Christ: John iii. 1.3., “That whosoever believeth in him should not perish.” Eph. vi. 16., “Above all, taking the shield of faith.” Say as queen Esther, “I will go in unto the king: and if I perish, I perish.” She had nothing to encourage her, — she ventured against law, — yet the golden sceptre was held forth to her. We have promises to encourage our faith, John vi. 37., “He that cometh unto me, I will in no wise cast out.” Let us then advance faith by an holy recumbency on Christ’s merits. Christ’s blood will not justify without believing: they are both put together in the text, “Faith in his blood.” The blood of God, without faith in Christ, will not save. Christ’s sufferings are the plaster to heal a sin-sick soul, but this plaster must be applied by faith. It is not money in a rich man’s hand, thouffh offered to us, will enrich us, unless we receive it: so it is not Christ’s virtues or benefits will do us good, unless we receive them by the hand of faith. Above all CTaces, set faith on work; remember this grace is most acceptable to God, and that upon many accounts.
(1.) Because it is a God-exalting grace; it glorifies God, Rom. iv. 20., Abraham being strong in faith, gave glory to God. To believe thiit there is more mercy in God, and merit in Christ than sin in us, — and that Christ hath answered all the demands and challenges of the law, — and that his blood hath fully satisfied for us, — this is in a high degree to honour God. Faith in the Mediator brings more glory to God, than martyrdom, or the most heroic act of obedience.
(2.) Faith in Christ is so acceptable to God, because it is such a self-denying grace i it makes a man go out of himself, renounce all self-righteousness and wholly rely on Christ for justification. Faith is very humble, it confesseth its own indigence, and i lives wholly upon Christ. As the bee sucks sweetness from the flower, so faith sucks all its streiigtli and comfort from C’lirist.
(3 ) Faith is a grace so acceptable to God, because by faith we present a righteousness to God, which doth best please him; we bring the righteousness of Christ into the court, which is called the righteousness of God, 1 Cor. V. 21. To bring Christ’s righteousness, is to bring Benjamin with us. A believer may say, “Lord, it is not the righteousness of Adam, or of the angels, but of Christ who is God-man, that I bring before thee.” The Lord cannot choose but smell a sweet savour in Christ’s righteousness.
Use 2(1. Trial. Let us try our faith. There is something that looks like faith, and is not. Pliny saith, there is a Cyprian stone, which is in colour, like a diamond, but it is not of the right kind: there is a false spurious faith in the world. Some plants have the s:ame 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 several ways.
(L) True faith is grounded upon knowledge; knowledge carries the torch before faith. There is a knowledge of Christ’s orient excellencies, Phil. iii. 7. He is all made up of love and beauty. True faith is a judicious intelligent grace, it knows whom it believes, and why it believes. Faith is seated as well in the understanding as the will. It hath an eye to see Christ, as well as a wing to fly to him. Such therefore as are in vailed with ignorance, or have only an implicit faith, to believe as the Church believes, have no true genuine faith.
(2.) Faith lives in a broken heart, Mark ix. 21., “He cried out with tears, Lord, I believe.” True faith is always in an heart bruised for sin: such therefore, whose hearts were never touched for sin, have no faith. If a physician should tell us, there were an herb would help us against all infections, but it always grows in a watery place, — if we should see an herb like it in colour, leaf, smell, blossom, but it grows upon a rock, we would conclude this were the wrong herb: so saving faith doth always grow in an heart humbled for sin; it grows in a weeping eye, watery conscience; therefore, if there be a shew of faith, but it
grows upon a rock, an Ijard impenitent heart, this is not the true faith.
(3.) True faith is at first nothing but an embryo, it is minute and small; it is full of doubtings, temptations, fears; it begins in weakness. It is like the smoking-Hax, Mat. xii. 20. It smokes with desires, but doth not flame with comfort; it is at first so small that it is scarce discernible. Such as, at the first dash, have a strong persuasion that Christ is theirs, who leap out of sin into assurance, their faith is false and spurious: that faith, which is come to its full stature on its birth-day, is a monster. The seed that sprang up suddenly, withered. Mat. xiii. 5.
(4.) Faith is a refining grace, it consecrates and purifies. Moral virtue may wash the outside, faith washeth the inside. Acts XV. 9. Having purified their hearts by faith, faith makes the heart a sacristy or temple with this inscription, ’ holiness to the Lord;’ such, whose hearts have legions of lusts in them, were never acquainted with the true faith. For one to say, he hath faith, yet live in sin, is as if one should say, he were in health, yet his vitals are perished. Faith is a virgin-gi’ace; it is joined with sanctity, 1 Tim. iii. 9., “Holding the mystery of the faith in a pure conscience.” The jewel of faith is always put in the cabinet of a pure conscience. The woman that touched Christ by faith, fetched an healing and cleansing virtue from him.
(5.) True faith is obediential, Rom. xvi. 26., “The obedience of faith.” Faith melts our will into the will of God. If God commands duty, (though cross to flesh and blood) faith obeys; Heb. xi. 8., “By faith Abraham obeyed.” Faith doth not only believe the promise, but obey the command. It is not having a speculative knowledge will evidence you to be believers; the devil hath knowledge, but that which makes him a del is, he wants obedience.
(6.) True faith is increasing, Rom. i. 17., “From faith to faith,” ?. e. From one degree of faith to another. Faith doth not lie in the heart, as a stone in the earth; but, as seed in the earth it grows. Joseph of Arimathea was a disciple of Christ, but afraid to confess him; afterwards he wei.tli >!dly to Pilate ami hogod tlic body of Je-F-rS Jdlin liv. :^^’. AimI a CliiiKtian’s increase in faith is known two ways:
1. By steadfastness. He is a pillar in the temple of God, Col. ii. 7., “Rooted and built up in liiin; and stablisliod in the faith.” Unbelievers are sceptics in religion, they are unsettled; they question every truth, but, when faith is on the increasing hand, it doth stahilire animum, it doth corroborate a Christian; he is able to prove bis principles; he holds no more than be will die for; as that martyr-woman said, ‘• I cannot dispute for Christ, but I can burn for him.” An increasing faith is not like a ship in the midst of the sea, that fluctuates, and is tossed up<m the waves, but like a shij) at anchor which is firm and steadfast.
2. A Christian’s increase in faith is known by his strength; he can do that now, which he could not do before. When one is mangrown, he can do that which he was not able to do when he was a child; he can carry an heavier burden; so a Christian can bear crosses with more patience.
Obj. Bat I fear I have no faith, it is so weak?
Ans. If you have faith, though, but in its infancy, be not discouraged, for, 1st. a litth” faith is faith, as a spark of fire is fire; 2d. a weak faith may lay hold on a strong Christ. A weak hand can tic the knot in marriage, as well as a strong. She, in the gosj)el, who but touched Christ, fetched virtue from him. 3d. The |)romiscs are
not made to strong faith, but to true. The i repentiince.
promise doth not say, lie who hath a giant faith, who can believe God’s love ihroujrh a frown, — who can rejoice in aftliclion, — who can work wonders, remove mountains, stop the mouth of lions, — shall be saved; but, whosoever believes, be his faith never so small. A reed is but weak, especially when it is bruised, yet the promise is made to it: Mat. xii. 20.,’ “A bruised reed will he not break.” 4tli. A weak faith may be fruitful. Weakest things multiply most. The vine is a weak plant, but it is fruitful. The thief on the cross, who was newly converted, was but weak in grace; but bow many precious clusters grew upon that tender plant! Luke xxiii. 40., he chides his fellow-thief, “Dost thou not fear God?” Me judgeth himself, “We indeed suffer justly.” He believes in Christ, when he said, “Lord.” He makes a heavenly prayer, “Remember me when thou comest into thy kingdom.” Weak Christians may have strong affections. How strong is the first love, which is after the first planting of faith! 5tli. The weakest believer is a member of (Christ, as well as the strongest; and the weakest member of the body mystical shall not perish. Christ will cut off rotten members, but not weak members. Therefore, Christian, be not discouraged. God, who would have us receive them that are weak in faith, Rom. xiv.. will not himself refuse them.
H. The second means M’bereby we es — cape the curse and wrath due to sin, is by