184 SERMON UPON ROMANS IV. 18-21.
Secondly, I shall show you the inconveniences of this sinful con- sidering the difficulties in all the parts of faith, assent, consent, and affiance.
1. As to assent. There are many difficulties which may be objected against the truths propounded in the word ; but it is enough to a believer that God liath revealed them in his word, and propounded them to his faith. Eeason is apt to reply, as Nicodemus, when Christ spake to him of regeneration : John iii. 9, ' How can these things be ? ' Carnal reason keepeth men from simple believing, or resting on what is revealed, till they see a reason for everything. Now we see a i-eason why we do believe, and that is the word of God or divine revelation, though we do not see a reason of everytliing which we do believe, for many things are mysteries. In such cases we must receive truths as we do pills, not chew, but swallow them, take them upon the credit of the revealer. To chew produceth a loathsome ejection ; to swallow a wholesome remedy. Believing in the common notion of it is a receiving of truths upon trust from another, so it differeth from knowing ; and divine faith is a receiving such things as God hath revealed, because he hath revealed them. Therefore our first inquiry is, whether these things be so or no ? Not, how they can be so ? There we begin at the wrong end. In many cases, constat de re ; the thing is evident in scripture whereby it is revealed, but how it can be is beyond our reach ; the modus is not certain. Now, when we should believe, we dispute, and so cavil rather than inquire. If it be not plainly revealed by God, you may reject it without sin and danger ; but if it be, you must not contradict all that you cannot comprehend, otherwise dangerous mis- chiefs will ensue. The true God will be no God to you, because you cannot comprehend the trinity of persons in the unity of the divine essence. Christ will be no Christ, because you cannot comprehend how a virgin should conceive, or how a God should become man. It is sufficient that it is revealed in scripture, which carrieth its own evidence in its forehead, shining by its own light, hath the seal and stamp of God upon it ; and moreover is confirmed by miracles, and handed and brought down to us by the universal tradition of the church through the successions of all ages, in whose experience God hath blessed it to the converting, comforting, and sanctifying of many souls. In short, to see a thing in its evidence is not to believe, but to receive it on the credit of the testifier. If you will not credit it unless the thing be evident in itself without his word, you do not believe Christ, but your own reason ; and instead of being thankful for the revelation, you quarrel with his truth, because it is in some things above your capacity. You should be satisfied with the bare word of God, and captivate your understandings to the obedience of it.
2. As to consent and acceptance. There are many things may be objected against entering into covenant with Christ, as our unworthi- ness, the fickleness and looseness of our hearts ; how unable we are to keep covenant with him ; but these things must not be alleged against our duty and the free offers of the Lord's grace.
[1.] Our great unworthiness. This is one reason why the instance of Abraham is produced by Paul as a pattern of faith to the gentiles. As Abraham considered not his natural incapacity to have children,
SERMON UPON ROMANS IV. 18-21. 185
60 they not their unworthiness to be adopted into God's covenant. The gentiles were not a people unto God, but were overlooked in the dispensations of his grace ; but, Hosea ii. 23, * I will have mercy upon her that had not obtained mercy ; and I will say unto them that were not my people, Thou art my people, and they shall say, Thou art my God.' Our condition is not so desperate that the mercy of the new covenant cannot reach us and recover us. So for particular christians, they exclude and repel comfort, because they are so vile and unworthy and such sinners. If you be such a sinner, the more need of a saviour. Ton would laugh at him that would argue thus: I am too cold to go to the fire, too sick to send for the physician, too poor to take alms, too filthy to go to the water to be washed. You must not consider what )'ou have been, but what you would be. Christ doth not invite us because we are holy, bnt that we may be holy. The objection were of weight if we did only advise you to be eased of your smart, but not to be rid of your burden ; if this consent were only a claim of privileges, and not an obligation to duties, or a submission to Christ's healing methods. Celsus objected against Christianity, that it was a sanctuary for naughty persons and men of a licentious life. Origen answereth him that it was not a sanctuary to shelter them only, but an hospital to cure them. It is not the worthy are invited, but the thirsty and the needy ; you are unworthy to the very last, but are you hungry ? You tire un- worthy to receive Christ, but God is worthy to be obeyed. It is not a matter of privilege only, but duty.