fear of falling away because God is able to keep from falling and Rom. 14.4 assured that they shall stand because God is able to make them stand and Rom. 11.23 The Apostle speaking of the conversion of the Jews layes down this as a ground for us to beleeve they shall bee grafted in again because God is able to graft them in again 3 Because I finde distrust of the ability of God is in Scripture branded for unbeleef and that of the highest nature Psal 78. v. 19 20 21 22. They said Can God furnish a table in the wilderness Can hee give bread also Can hee provide flesh for his people Therefore the Lord heard this and was wroth vers 22. Because they beleeved not in God and trusted not in his salvation 4 Because the promise alone without a consideration of the power of God to perform the same is not a sufficient ground for faith If a man should promise me a thousand pound I must consider his ability as well as his promise before I can upon good ground beleeve that ever I shall have so much of him for if he be not able hee cannot give it and so his promise is nothing So though I have a promise for such and such a mercy yet if I do not consider Gods ability to perform this promise as well as the promise there will not bee a ground sufficient to make mee beleeve For what if the heart object as once Israel did True here is a promise but can God perform what he promiseth if the soul say Yea he is able then the power of God presently comes into consideration and I have that as well as the promise for the ground of my faith if the soul cannot beleeve this That God is able then the promise alone will not perswade it neither indeed can it and so it is not ground sufficient to cause it to beleeve for the mercy So that both these viz. the promise of God and Gods power to perform the same must go together to make up the ground of faith When I would act faith I must first go to the promise and there behold and consider what God hath freely promised to such a poor miserable creature as I am and work this upon my heart that this word of God is a truth when I have done so I am to endeavour to bring up my heart to beleeve the power of God viz. That God is able and All-sufficient to fulfill this promise whatsoever seems to bee in the way or to hinder the same Now although we are ready to think that this is a very casie thing to beleeve the power of God and that wee have no doubt at all thereabouts yet assuredly it is a most hard and difficult thing and I am perswaded that the greatest part of our unbeleef springs from hence a distrust or questioning of the power of God I have known one as confident as another that hee did beleeve the power of God and could not think otherwise who yet when hee came to follow up his doubts to the first head found it far otherwise that the greater part of them did arise hence I have many times thought the question hath been onely thus Will God do this for mee change this heart kill this corruption c and could I bee satisfied in this I have thought all my doubts would bee over but when I have endeavoured to search to the bottome I have found the state of the question to bee much altered and heard a secret whispering there Can God do such a thing Can this cursed heart of mine be changed Is it possible that such and such corruptions that I have been so long contending with and used all means against and are yet as strong and lively as ever should ever bee subdued Hence comes our unbeleef for a great part of it therefore would we live by faith as wee must keep to the true ground which is the promise of God and his power to perform it so likewise to the full ground i.e. we must act faith in both viz. the promise and power of God And me thinks when I ponder upon this that the power of God as well as the promise is the ground of our faith I do not at all wonder why there is so much unbeleef and so little of the life of faith in most of us because there is an opinion in all our hearts that it is a very easie thing to beleeve the power of God as if we had such abundance of faith that that which ever hath been and was from Abrahams time to Pauls the highest and most noble act of faith as if wee read Scripture wee shall finde this of beleeving the power of God ever was and hath been were easiest to us as if that which declared Abraham strong in faith were now a thing common and from taking it for granted wee do the thing wee take no pains with our hearts hereabouts And therefore it is no wonder wee lye in unbeleef so much as wee doe whilst wee sleightly pass over and carelesly neglect one of the principall grounds of faith 3 The third thing in our description of living by faith is the extent of this living by faith it extends it self to all good expected or hoped for to all evils present or feared whether relating to the life present or that which is to come The natural way for the obtaining of mercies preventing of judgements it s to run to our own righteousness our amending and doing but now the Christians way is the exercise of this life of faith I obtain all good by faith I prevent or remove all evill by faith Rom. 9.31 32. But Israel which followed after the Law of righteousness hath not attained to the Law of righteousness Wherefore Because they sought it not by faith but as it were by the works of the Law The Jews found a want of righteousness the Law that the Lord gave them by Moses convinced them of much sin and unrighteousness they see themselves sinners the Law terrifies them conscience gripes them what now do they do Why see v. 32. presently they run to the Law that bids them amend their wayes do thus and thus this they do and yet as far from obtaining what they want or removing their fears as ever because they sought not in a way of faith The Gentiles likewise they have the same wants and ground of fear the Jews had What do they Why this they do They hear a message a glorious message of one Jesus Christ which was crucified at Jerusalem through whose death poor sinners beleeving in him should obtain righteousness and salvation hereupon they presently disclaiming any worthiness in themselves or any thing they could do flye to Jesus Christ by faith and so obtain righteousness vers 30. The Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of faith They get their great want supplied their conscience truly pacified
as thou hast done what say you to Paul and others Object 5. But Christ doth not belong to me Answ 1. Thou shouldest not hearken to an objection which tends to drive thee from Christ when he commands to come to him 2 If God gives thee a heart to come then is the matter out of doubt Christ belongs to thee for beleeving gives thee a right Gal. 3.22 That the promise by faith of Jesus Christ might bee given to them that beleeve 3 Whether Christ belong to thee or no it s better to cast thy self upon him and dye in obedience than to run from him and dye in disobedience 4 Whatsoever makes against faith is assuredly from the Devil and not to bee beleeved this doth so Object 6. But I am not elected Answ 1. Election is a secret secrets belong to God I am not to question Gods secret will whether or no I am elected but to obey his revealed will which commands to beleeve 2 The way to know election being a secret is not to question the same but beleeve in hope against hope Heb. 11.1 Now faith is the substance of things hoped for the evidence of things not seen 3 Upon this ground thou shalt never beleeve for if thou canst not know thine election but by beleeving and wilt not beleeve till thou knowest thou art elected thou shalt never beleeve 4 By this thou wrongest Gods intention in revealing it who never revealed it to keep souls from coming to Christ but to strengthen their faith being come 5 Thou hereby settest one part of Gods will against another that which discovers election against that which requires beleeving 6 Thy questioning thou art not elected proves not the thing if any thing the contrary because Satan the father of lies tells thee so Object 7. But I have no power to come to Christ Ans Seek a power of God see a Promise for encouragement Isa 40.29 30 31. He giveth power to the faint and to them that have no might he increaseth strength vers 30. Even the youths shall faint and be weary and the young men shall utterly fall vers 31. But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Obj. 8. But I have not a heart to seek Ans Hast no tongue neither seek though with thy lips God may give a heart whilst thou art speaking Hos 14.1 2 Take words and turn to the Lord say unto him take away all iniquity and receive us graciously Obj. 9. But alas I have a long time sought a power and finde none which hath made me weary and to give over seeking Ans 1. God is a free Agent and therefore will not be limited to time or ways in working but will work when and how he pleaseth and likewise an infinite being and therefore a Creature may not comprehend him in time which destroys his infiniteness but leave him all time to work in his own It was Israels fault to limit God Psal 78.41 Yea they turned back and tempted God and limited the holy one of Israel 2 Thou hast not sought perhaps in faith therefore not found what thou seekest for Jam. 4.3 Yee ask and receive not because yee ask amiss Israel sought righteousness yet obtained not why Rom. 9.31 32 with Chap. 11.7 Israel which followed after the Law of righteousness hath not attained to the Law of righteousness vers 32. Wherefore because they sought it not by faith So 3 Wilt thou say because thou hast not thou never shalt this conclusion follows not 4 God works all for the glory of his grace which as yet may be more magnified in denying than giving when a soul can live no longer without a mercy it comes with a welcome and grace is exalted hence God oft seems to deny a mercy not because hee wil not give but because the extreamity is not so great as may stand with the advancement of his grace in giving Isa 30.18 And therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you Isa 33.10 Now will I rise saith the Lord now will I be exalted now will I lift up my self Isa 63.12 13 14 Where is he that put his holy Spirit within him that led them by the right hand of Moses with his glorious arm dividing the water before them to make himself an everlasting name vers 13. That led them thorow the deep as an horse in the wilderness that they should not stumble vers 14. As a beast goeth down into the valley the Spirit of the Lord caused him to rest so didst thou lead thy people to make thy self a glorious name 5 The longer a thing hath been sought the more sweet and satisfying when found long seeking will make Christ sweeter Mercy sweeter 6 Thou faintest and art weary see what God saith to one in this condition Isa 40.28 to the end Hast thou not known hast thou not heard that the everlasting God the Lord the Creator of the ends of the earth fainteth not neither is weary There is no searching of his understanding 7 Adde to thy seeking waiting if inferiors wait on Superiors much more should creatures on the Creator seeking shews want and desire this may have self-love in it waiting shews subjection to God and submission to his will this is true Self-denial to such a blessing is pronounced Isa 30.18 Blessed are all they that wait for him Object 10. But I am filled with fears as I think none that I am a rejected person a cast-away and therefore in vain to come Answ This ariseth onely from Israels mistake Isa 40.27 My way is hid from the Lord and my judgement is passed over from my God Yet see her folly vers 28 29 c. Hast thou not known Yea Sion from the same mistake saith as much yet false Isa 49.14 15 16. But Zion said The Lord hath forsaken mee and my Lord hath forgotten mee vers 15. Can a woman forget her sucking childe that she should not have compassion on the Son of her womb yea they may forget yet will not I forget thee vers 16. Behold I have graven thee upon the palms of my hands thy walls are continually before mee It can be nothing but sin can make thee think thus See what God saith to it Jer. 51.5 For Israel hath not been forsaken nor Judah of his God of the Lord of hosts though their land was filled with sin against the Holy One of Israel Object 11. But I have been with Christ and since am a notorious backslider and dare not come again Answ Though it hath been thy sin to run from him yet now it is thy duty to come again to him thou hast not been so ready to run away but hee is as ready to receive thee Consider but one example of God to Israel Jer. 2.3 both Chapters 1
shall live by faith The great scope of the eleven first Chapters is to prove Justification by faith in Christ against those that did hold Justification by works of the Law he layeth down his position in this cause and bringeth in this The just shall live by faith And hee doth oppose Justification by Faith to Justification by the Law Gal. 3.11 But that no man is justified by the Law in the sight of God it is evident For the just shall live by faith 2. As it relates to a Christians Sanctification Gal. 2.20 I am crucified with Christ neverthelesse I live yet not I but Christ liveth in mee and the life which I now live in the flesh I live by the faith of the Son of God who loved mee and gave himself for mee Though the main argument here is Justification yet this living by faith is in respect of Sanctification chiefly at least which I think the scope of the place yeelds for Paul having vers 19. laid down this as an argument why a beleever cannot be justified by the Law because hee is dead to it that hee might give a reason of this likewise why a beleever is dead to the Law or must needs be so he glides off from the main argument of Justification into this of Sanctification as by the by that I might live to God What is that Why perform obedience now to God or bring forth fruit to God as Rom. 7. v. 4 5 6. Wherefore my Brethren yee also are become dead to the Law by the body of Christ that yee should bee married to another even to him who is raised from the dead that wee should bring forth fruit unto God Which argument being now digressed into hee prosecutes in the next verse wherein as is clear hee goes on to speak of Sanctification for hee speaks of Christs living in him which is not our Justification that is by Christ without us and so his living by faith is to bee understood in respect of that viz. Sanctification which in the former verse and beginning of this hee was speaking of 3 As it relates to a Christians Expectation or waiting So Habak 2.4 For the Vision is yet for an appointed time but at the end it shall speake and not lye Though it tarry wait for it because it will surely come it will not tarry Behold his soule which is lifted up is not upright in him But the just shall live by his faith Speaking of the Vision delayed hee saith The just shall live by faith i.e. expect the coming thereof and wait for it in a way of beleeving 4 As it relates to a Christians perseverance So Heb. 10.38 Now the just shall live by faith but if any man draw back my soul shall have no pleasure in him Which words if you compare them with the foregoing verse seem to bee of the same sense with them in Habakkuk to bee spoken of a life of expectation vers 37. For yet a little while and hee that shall come will come and will not tarry Now the just shall live by Faith But compared with the following words in this and the next verse they concern perseverance because in this verse drawing back is set in opposition to living by faith and again vers 39. But we are not of them who draw back unto perdition but of them that beleeve to the saving of the soul Beleeving is set in opposition to drawing back In these places we have a four-fold life 1 Of Justification 2 Of Sanctification 3 Expectation 4 Perseverance In every of which we are to live by faith or we are to live by faith for these four things in an especial manner viz. Justification Sanctification Expectation and Perseverance Quest 2. How doth faith act or what is it that faith doth in those persons which live by faith as touching either of these things Answ In order to which I shall premise this word That I shall not go about to prescribe any one way or order that the Spirit of God while it enables a soul to live by faith in either of these walks in or works in so as to tye up all Saints to that way or manner of working which experience teacheth to be dangerous and to administer matter of stumbling to poore souls for as the Wisdome of God in his VVord is manifold so the workings of the Spirit of God in the hearts of the faithful through which they are enabled to live by faith are manifold and various though in the substance all agreeing As in our Justification so in all the rest one is enabled to live by faith herein from such a principle another from such a principle yea the same person looking upon himself at sundry times shall finde that one while his faith springs from one principle or consideration another while from another As for example perhaps to day I beleeve my Justification and go on beleeving it for a week or a moneth together from such a consideration as this viz. God hath made a Covenant with me in his Son and this is unchangeable as not made upon condition of my obedience so noâ— broken by my disobedience and hence I beleeve I am justified Another while perhaps this principle is not so lively and vigorous as to keep up my faith but then another doth it as this God justifies the ungodly now saith the soul though I cannot say I am a Saint yet this I can say I am an ungodly one well God justifies the ungodly this is a precious truth I own it I cleave to it I am an ungodly one a Sinner I beleeve God justifies me VVhen this hath kept up faith a while then it may be the life and vigour of this goes off the heart too and then come another as this The righteousness of Jesus Christ by which poor sinners are justified is a perfect compleat righteousness this righteousness is given to those that beleeve to such he becomes the Lord their righteousness I am a poore Sinner of my own I have no righteousness this I do I cleave to his righteousness which is persect and able fully to justifie my poor soul and I do in some measure beleeve that I have a share in this righteousness it is mine and that I am thereby justified in the sight of God These Principles with many others though diverse in themselves yet do they sweetly agree in the maine all leading the soul to something without for justification And truly this premisal is very necessary and material for how ordinary is it with poor souls if so be their faith hath been carried out from such a principle and they hear another in relating his experience hath been carried out from another to question the truth of their own at least to have some jealousies about it yea some poor souls are sometimes ready to stagger when they look upon themselves and consider the last moneth or the last year I had much strength and ability to beleeve from such a
than another experience teacheth as if there were a flaw in our justification so soon as there is a flaw or slip in our conversation I shall come now to speak a few words to the third thing Quest 3. What is it that hindreth the soul from living by faith in justification Ans 1. Our being ignorant of the nature of that dispensation we are under through grace ignorance of the nature of Gospel Dispensations therefore it is wee live so little by faith The Gospel is an administration of Grace there is nothing in the Gospel but grace pure grace all in the Gospel is grace from first to last Now wee being ignorant of this Gospel Dispensation we are led by the Principles of old Adam within us to look upon the Gospel as a Covenant of works or at least as partly grace and partly works and when we look upon it so we think wee cannot have justification by the Gospel unless we bring something with us and this hinders living by faith beleeving for justification The principles of old Adam do so agree with the Covenant made on Sinai that we can seldome go out to God for justification but are ready to look upon God as standing upon Mount Sinai and standing upon that Covenant and then we see an angry God a terrible God a God cloathed with Thundrings and Lightnings and that makes us think wee must bring something to God to pacifie him and so wee are hindred from living by faith in justification Whereas a poor soul when it cometh to understand the nature of the Gospel that there is nothing in it but grace but pure grace then the soul can act faith for justification and go out to God for it as a poor nothing-Creature when it seeth all is received in a way of grace 2 Fear we should presume if we should go to God for Justification as poor nothing-creatures O thinks the soul If I should goe to God as having nothing I should presume this maketh him afraid to go to the Promise Whereas indeed wee do presume in not going If a great man promise a poor man a hundred pound and tell him he shall have it if hee come for it if this poor man should be so mannerly as to say I will not go if I had it I should bee glad but for such a poor man in my rags to go to such a great man I should presume would it not bee presumption for him not to go So it is a great presumption for a poor sinner not to go to God for justification by faith Is it not high presumption to pull down that God hath set up and set up that God hath pulled down When a superior Court sets up a Law for an inferior to repeal it When the High Court of Parliament hath repealed a Law for an inferior Court to go and enact that Law were it not presumption This is the Law God hath set up that all should have justification by grace that is repealed to have justification by works When I shall go seek to bee justified by something within mee or done by mee I doe goe and set up that Law that God hath abolished and is not this high presumption 3 The old Adam sticking close to us When wee speak of old Adam sticking close I do not so much mean the Evil old Adam as Good old Adam Moral righteousnesse which was in Adam That Liquor that is first put into a vessel the vessel will hold the sent of that longest Now man was righteous before sinful old Adam was made first righteous therefore it is more natural for a man to think to bee saved by his owne righteousnesse than to sin Though to sin be natural the other more natural for it is more rooted in nature than sin And it plainly appeareth that it is an easier thing to bring a man off from any sin than from the opinion of his own righteousnesse To bring a Drunkard from his drunkenness a Swearer from his swearing easier than from an opinion that his own righteousnesse should save him And it is clearly shewed many a man is brought off from his sin that is never brought off from his righteousnesse therefore that sticks closer And this wee may see if wee look on the Scribes and Pharisees and Publicans and Harlots The Scribes and Pharisees were those that stuck close to Good old Adam to walk exactly and righteously The Publicans and Harlots were those that minded neither good nor evill but swimmed in all the evill of old Adam Now when Christ came they imbraced and entred into Heaven but the Scribes and Pharisees the righteous men that were following the good of old Adam they reject Christ and run headlong to Hell And this likewise is clear if you look to the Jews and Gentiles in the Apostles time The Jews followed after good old Adam The Gentiles they went on in sinful old Adam The Jews they rejected Christ opposed Christ The Gentiles they come in and imbrace Christ So that the good of old Adam sticks more close than sin and there is many a man is come off from his sin that wil be damned for his righteousness trusting to that neglecting Christs Righteousness The Scribes and Pharisees were come off from sinne and the Jews did not live in that unrighteous way Publicans and Harlots did yet these goe headlong to Hell and the other imbrace Christ This is that which hinders from living by faith in Justification The life of Faith in Sanctification I Come now to the Second The life of Faith as it relates to a Christians Sanctification Justification and Sanctification are inseparable companions where there is the one there is the other in some measure either habitually or actually Whom hee justifieth hee also glorifieth Grace is Glory begun Now in this business of Sanctification wee are to live by faith and the Proposition shall bee this Propos That a Christians Sanctification is to bee carried on in a way of faith or beleeving Or A Christian is to exercise faith in his Sanctification I shall shew 1 Wherein faith is to bee exercised in our Sanctification 2 How Faith acteth 3 Why wee are to live by Faith in Sactification 4 What is the difference between that Sanctification which ariseth from natural conscience enlightened and that which ariseth from faith and beleeving Quest 1. Wherein is Faith to bee exercised in our Sanctification Answ Sanctification consists of two parts Mortification and Vivification Mortification is the destroying of the old man Vivification is the quickning of the new man By Mortification wee are transplanted from the stock of the old man by Vivification wee are transplanted into the new Adam 1 Mortification consists of two branches There is the mortification of the outward and inward man Of the outward man that is of all those things that please the carnal outward sense and appetite and of the inward man of all the faculties and powers of the soul will and affections Col.
certain ground to conclude thou art none of them why shouldest thou refuse Reason saith Why not thou But now a soul that liveth by faith that liveth above reason when it can see nothing in reason to beleeve What was there in reason for Abraham to ground his faith upon when hee was an hundred years old that hee should have a childe And the three Children when going to the fiery furnace to say Our God will deliver us Faith out-mounts Reason Faith will apprehend safety and deliverance where reason can apprehend nothing but ruine A soul that liveth by faith beleeveth himself to be a Son of God and justified when many times if one cometh to him and asketh why hee beleeveth He is able to give no other reason but this because hee doth beleeve because God hath inabled him to beleeve the promise is to him and saith the soul I finde in some measure through the grace of God I am able to beleeve to hang upon it Differen 7. The life of faith reasoneth it self in all its reasonings to God the life of sense reasoneth it self from God There is no greater difference between a man that liveth by faith and sense than in the reasonings Take a soul that liveth by faith lay what premises you will before him yet he will draw up arguments to draw himself to God Tell him his sins are great O then mercy will bee great in pardoning them Pardon my sins for they are great Psal 25.11 Tell him afflictions are upon him for his sins if so then God is a Father I do not say Every one that is afflicted God is a Father to but I tell you how one that liveth by faith will reason himself to God by it and turn the Devils weapons upon himself If corrected then a childe so the Apostle reasoneth If you endure chastisement God dealeth with you as with Sons Heb. 12.7 Hee maketh it an argument to reason himself to God Whatever you can set before him hee will reason himself to God by it Tell it that it hath no righteousness of its own O then I have the more need to go to Christ But a soul that liveth by sense lay never such comforts precious truths before him that anothers soul would reason himself Heaven-ward from yet hee will reason himself Hell-ward by them Lay never so much of the unsearchable riches of Christ before him yet hee will from all reason himself from God Differen 8. The life of sense maketh a man principally industrious in the matters of his own comfort and salvation but the life of faith principally in Gods glory Take a soul that liveth by sense the great Query is What shall I do to bee saved to attain Jesus Christ pardon of sin assurance of pardon They are good Questions I wish all had them But such a soul doth not finde much time for acting for God because all his time is taken up in acting for himself how shall I do for pardon to get the love of God This is usual in new beginners and others so long as they live by sense as Peters Converts and the Gaoler But a soul that liveth by faith is chiefly industrious for Gods glory this we may see in the Apostle Paul though hee was not careless of his salvation yet hee doth seem to overlook it set it by 2 Tim. 1 11 12. Whereunto I am appointed a Preacher and an Apostle and a Teacher of the Gentiles for the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have beleeved and I am perswaded he is able to keep that which I have committed unto him against that day As if hee had said I am so taken up with the work of God of conversion and building up poor souls that I run all hazards suffer all things for the Elects sake O but will some say Paul what will you do for your self for your own soul Will you leave that at sixe and sevens O no I would no have you think so this I do I commit that to God I say Lord do thou take the care of the salvation of a poor creature Lord I commit that to thee and trust that with thee I desire to do thy work Rom. 9. v. 1 2 c. I say the truth in Christ I lie not my conscience also bearing mee witness in the Holy Ghost that I have great heaviness and continual sorrow in my heart for I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh How exceedingly is hee carried out after the conversion of the Jews it wil be a glorious time Paul was so desirous of it that God might have much glory that he seemeth to forget himself If the Jews be called the whole world shall bee filled with the glory of God and I did not care what became of me though I were accursed And that the Apostle meaneth as he said that hee did prefer the glory of God which hee saw should have much advantage by the conversion of the Jews before his own salvation the Apostle averreth it with many circumstances I say the truth and lye not my conscience bearing mee witness Surely hee cometh to utter some strange thing that few will credit therefore hee saith I speak the truth which clearly argueth that the Apostle was to speak some strange thing that they that should read or hear would hardly beleeve it was true So a soul that liveth by faith is principally industrious about the glory of God I do not speak it as that I have attained but that the Saints as Paul had attained I come now to the next Question Quest 3. Wherein is this life of Faith to bee exercised Answ In handling of this I shall shew 1 The things themselves whereabouts faith is to bee exercised 2 How faith in those persons that live by faith acts or what faith doth in either of these Quest 1. What are the things themselves whereabouts faith is to be exercised Ans Concerning this I told you in general that this living by faith extends it self as far and wide as our necessities wants fears or doubts stretch themselves to all good expected and hoped for to all evil present or feared for the procuring of the one and the averting or removing of the other in so large a field should I gather up all particulars I might tire my selfe and you I shall therefore draw things into as narrow a compass as conveniently I can This phrase of living by faith I do not finde in all the Scripture to bee used but five times once in the Old Testament as Han. 2.4 and four times in the New viz. Rom. 1.17 Gal. 2.20 Chap. 3.11 Heb. 10.38 Now in these five places it is taken as it seems to me four several wayes 1 As it relates to a Christians Justification Rom. 1.17 For therein is the righteousness of God revealed from faith to faith as it is written The just
3.5 Mortifie therefore your members which are upon the earth fornication uncleanness the mortification of the outward man And in vers 8. Put off all these anger wrath malice blasphemy There is the mortification of the inward man 2 For Vivification that likewise lieth in two things There is the vivifying of our Graces and the quickning of our Duties or our hearts to obedience The last comes from the former Our Graces bring forth our Duties and our Duties are but the actings of our Graces So that the things wee are to live by faith in in our Sanctification are the mortification of all sin whether in the outward or inward man the vivification or quickning of all Graces and of our hearts to every duty Quest 2. How doth faith act or put forth it self in this business of Sanctification Answ Here according to the two parts wee shall proceed and shew how faith acts in the business of Mortification and Vivification Quest 1. How doth faith act in the business of Mortification Ans 1. Faith doth discover to the soul that the old man the unregenerate and unmortified part that is in every one of us was carried up by the Lord Jesus upon the Cross and there did receive a deadly wound And that Jesus Christ our Redeemer and second Adam did take upon him that nature in which the first Adam fell and so did give a mortall blow to the body of sin and death by suffering in that nature Therefore the Apostle saith Rom. 8.3 What the Law could not do in that it was weak through the flesh God sending his Son in the likeness of sinful flesh for sin condemned sin in the flesh Christ took the likeness of sinfull flesh and by death condemned sin in the flesh that is did give a blow to sin in the flesh in the humane nature that hee took upon him therefore the Apostle saith Rom. 6.6 That our old man is crucified with him Christ took it up upon the Cross with him and gave it a mortall wound Now faith doth discover this to the soule when the soule findeth sin strugling and striving within then saith Faith this sin striving is a part of that body of death that is in the Saints now O my soul look up upon the Cross and see that body of death dying therefore O my soul go out against it and so faith encourageth the soul to go out against sin 2 As Faith shews the soule sin crucified with Christ so it shews the soul that the design of the Lord Jesus in giving a mortal blow to the old man and body of death upon the Cross it was this the weakning of the power of sin and the subduing of it in the Saints that sin might bee so dispowred that it might not reign nor rule in the Saints but bee continually in a declining languishing condition therefore it is said Rom. 6.6 Our old man is crucified with him that the body of sin might bee destroyed hee doth not say It is destroyed presently Christ took it up upon the Cross gave it a mortal wound that it might bee destroyed in order to the destruction that having the power broken the Saints might the more easily get power over it As an enemy that is already wounded though a Gyant is easily overcome So though sin bee strong as a Gyant Jesus Christ hath wounded sinne therefore his strength being taken away is the more easily subdued Faith shews the soul Christ saith Faith What did Christ give sin a mortal wound that it might bee destroyed O then let not sin live O then sin shall not live in mee 3 Faith shews the soule that there is a continual streaming forth of vertue and efficacy from the Lord Jesus Christ for the killing and subduing sin within Faith doth as it were set open the Fountaine of the Bloud of Jesus Christ streaming out towards and upon it for the healing of the Leprosie of Sin and this is that which faith layeth hold upon when it strugleth with sin Paul when hee was contending with this Old man when he cryeth out O wretched man that I am Rom. 7.24 presently he casts his eye upon Jesus Christ and saith I thank God Faith sheweth the soul the efficacy and vertue that is in the Bloud of Jesus Christ for the killing sin 4 Faith is much in calling out the soul to the promises of mortification we have a promise of mortification Rom. 6.14 Sin shall not have dominion over you for you are not under the Law but under grace The soul that lives by faith when it findeth sin strong it taketh hold of the promise and goeth to Christ and saith Lord thou hast said sin shall not have dominion over me behold here is such and such a corruption too hard for me Lord behold here is thy promise look upon thy promise remember thy promise subdue my corruption it first goeth to the promise and armeth it self with strength in the promise and then cometh and fighteth against sin and that is the matter wee are so often foyled with sin because we try to combate with sin before we go to the promise When a soul lives by faith for the subduing of sin there is first a going to the promise and then it encounters with sin with success 5 Lastly Faith doth beget and maintaine in the soul a secret perswasion though for the present it is compassed about with a weight of infirmities yet God will support it under all and in Gods time it shall be a conquerour over all Though I be for the present molested with sin yet a day will be I shall be a Conquerour and all these my enemies shall be under my feet I shall set my feet upon the necks of all my sins one day and this carries the soul couragioussy out to fight against sin for the present Quest 2. How doth faith act in the business of vivification Ans 1. Faith eyeth much the Resurrection of Christ and maketh the soul labour much after knowing Jesus Christ in his Resurrection Phil. 3.10 That I may know him and the power of his Resurrection and Fellowship of his Sufferings being made conformable to his death Here are the two great things we are speaking of for hee is pressing after perfection of Grace which consists in these two to have fellowship with Christ in his death for mortification and to know Christ in his Resurrection for vivification and quickning As mortification comes by a dying Christ so vivification cometh by a living Christ 2 Faith that sheweth the soul how that in the Resurrection of Christ he was raised up and quickned with Jesus Christ Faith sheweth the soul that in Jesus Christ it is quickned already as its common person therefore the Apostle Paul speaking of Jesus Christ as this common person saith Ephes 2.5 6. Yoâ— who were dead in trespasses and sins he hath quickned with Christ and made to sit together with him in heavenly places Faith shews the soul how that in
the Resurrection of Christ it did revive and hath quickning already Saith the soul though I am dead my graces lye as though dead affections dead heart in duty dead yet I have quickning in Christ I have a stock of life in Jesus Christ Coloss 3.3 Yee are dead and your life is hid with Christ in God though it do not for the present appear it is hid with Christ 3 Faith in this business of vivification sheweth the soul that there is a streame of vertue and efficacy comes from the resurrection of Jesus Christ quickning of it and this is that Paul presseth after That I may know him and the power of his Resurrection Phil. 3.10 That I may have the power of his Resurrection raising and quickning of mee The Resurrection of Christ though but one act yet hath a continual stream of vertue flowing from it for the quickning of souls 4 Faith taketh hold of any word of promise in the book of God that may bee any ground of encouragement to beleeve his quickning it as that word of Christ Joh. 10.10 I am come that they might have life and that they might have it more abundantly See saith Faith Jesus Christ is come that I might have life And because I live yee shall live also Joh. 14.19 because there is life in Christ shall I live then I will go to him for life Quest 3. Why is a Christian to live by faith for Sanctification Answ 1. Because our sanctification is altogether of grace therefore the Spirit by which wee are sanctified is said to bee given of God and the blood of Jesus Christ which hath such an influence into Sanctification that is of Grace It was of Grace that Christ shed his blood of more grace that this blood of Christ should bee applied to thy soul for the washing away of thy sin So Faith which is a help in our Sanctification that is of Grace therefore Faith is said to bee the gift of God Eph. 2.8 And to you it is given to beleeve Now if Sanctification bee of Grace wee are to live by faith for it 2 Because our Sanctification as well as our Justification is primarily in the Lord Jesus Christ Jesus Christ is made Sanctification to us 1 Cor. 1.30 and so wee are to live by faith for it for whatsoever is in the Lord Christ I am to partake of it by faith 3 Because wee have promises of Sanctification What I have a promise for I am to live by faith for because the promise is the ground of faith but wee have promises of Sanctification of MORTIFICATION Sin shall not have dominion over yon Rom. 6.14 of VIVIFICATION because I live yee shall live also Joh. 14.19 therefore wee are to live by faith in it 4 Because we are to pray for Sanctification and therefore we are to beleeve for it What is my duty to pray for I am to beleeve for because Prayer must bee in faith Every Petition I put up to God in Prayer it is my duty whether I do it or no to act faith in the thing desired If I am to pray for it I am to beleeve for it But I am to pray for it Jesus Christ teacheth us to pray for it when hee himself prayed for our Sanctification Sanctifie them through thy truth thy word is truth and Jesus Christ teaches it in that Prayer we call the Lords Prayer the three first Petitions respecting in a great part our Sanctification Hallowed be thy Name It is as much as that God would help us to honour and Sanctifie his great Name Thy Kingdome come It is as much as to pray that God would set up his Spiritual Kingdom in our hearts that we might bee ruled and guided by his Spirit having all corruption mortified and grace quickned Thy will be done in earth as it is in heaven This is as much as to pray that wee poor creatures here on earth might do the will of God so freely fully and cheerfully as the Saints in Heaven So that wee are to pray for Sanctification and then wee are to beleeve for it because our Prayer must bee in faith Quest 4. What is the difference between that Sanctification which ariseth from an enlightned conscience and that Sanctification which ariseth from faith or beleeving There is a Sanctification which ariseth from the meer dictates of the Law of Nature and that Sanctification the Heathen Moralists attained to a great deal of And there is a Jewish Sanctification or Legal and that is such a Sanctification as is begotten by the terrors of the Law But there is another Sanctification and that is a Gospel-Sanctification that is such a Sanctification as is wrought in the soul from the beholding the love of God in Jesus Christ such a Sanctification as is wrought from beleeving his Justification Now there is a great difference between this Sanctification and the other which arises onely from an enlightned conscience for both arise from an enlightned conscience the one from conscience being enlightned by Natures law the other from the written Law but there is a great difference Answ 1. That which ariseth from natural conscience is something of the more gross part of Sanctification but a piece and doth not take in any thing of the finer part of Sanctification A forsaking some sins that are outward and gross his conscience cannot but flye in his face so that hee shall not rest quietly night nor day such as Drunkenness Adultery and the like It is in respect of those duties that are more apparent such as Prayer hearing the word such if a man should let alone hee should have no quiet nor peace in conscience But that Sanctification that cometh from faith that is in respect of the inward more secret evils of the soul the secret rising of pride unbeleef and passion and so for more inward duties that Sanctification teacheth a man to deny himself to submit himself to Gods will to be content with Gods disposal 2. That Sanctification which cometh from an inlightned conscience onely raiseth a man to bee more self conceited but that Sanctification that cometh from faith and beleeving throweth a man down in respect of all self-conceit it maketh a man more mean and low in his own eyes As the Scribes and Pharisees and Jews in our Saviours time they had a great deal of this outward holiness and Sanctification but see how it puffed them up how they stand upon tip-toes and crow over poor Harlots and Publicans as not fit to come in the company of such as they were But that which cometh from faith maketh the soul more humble What abundance of Sanctification Paul had hee did press after perfection did walk more like one in heaven than on earth yet hee could look upon himself as the least of Saints concerning acting for God labouring in the work of God hee preached the Gospel from Jerusalem to Illiricum laboured more abundantly than they all yet how humble Yet not I but