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
conditional they do all run in Christ or are made to us in Christ p. 5 1 That it is so p. 6 2 Six Reasons Why it is so from p. 8. to 14 3 The Vse 1 That the first work of the soul is to come to Christ ibid. 2 How miserable is the condition of all those that stand off from the Lord Jesus Christ this shewed in several particulars from p. 15 to 20 3 Then how blessed is their condition who are married to the Lord Jesus Christ ibid. 4 Of Examination in several particulars p. 23 5 Of Exhortation p. 24 Quest How may a soul know that its evidence is true Answered in three particulars p. 24 25 6 Use To those that are without Christ to come to Christ p. 26 to 30 Twelve Objections answered from p. 30 to 41. Pro. 2 That all the Promises of God made to sinners in Jesus Christ shall certainly and assuredly bee fulfilled and accomplished p. 41 The Proposition proved from the great Obligations lying upon God the Father and Jesus Christ to see to it that the Promises bee fulfilled Five Engagements that lye upon Jesus Christ to see them fulfilled from p. 42 to 44 Seven Engagements lying upon God the Father to see the Promises fulfilled from p. 44 to 46 Four other particulars to prove the certainty of fulfilling the Promise p. 47 Nine Objections answered from p. 48 to 54 Quest How may I come to know when the Promise is near fulfilling answered p. 54 Quest What doth the consideration hereof afford us as matter of comfort answered ibid. Quest What may wee learn hence as our duty answered in six particulars p. 55 to 58 2 Absolute Promises made to sinners as sinners from Isaiah 57.17 18 19 verses Doct. THat the Promises of Grace or the free Promises of the Gospel are made to sinners or to persons as sinners under the notion of sinners p. 59 The Doctrin explained and opened p. 60 to 63 The truth of the Doctrin proved p. 63 Four Reasons of the point from p. 64 to 69 Five Objections answered from p. 69 to 77 Vse 1 Hence wee may see the mistake of many persons who look upon the Gospel and all the Promises thereof as made to Saints whereas they are to sinners p. 77 Vse 2 Then here is ground of incouragement to the vilest of sinners to come to the Promise p. 79 Vse 3 Then how exceedingly just and great will the condemnation of those sinners bee who reject these Promises of grace p. 81 Four Aggravations of such sinners sins p. 83 to 85 Use 4 Of comfort to poor souls p. 85 Sixteen Objections answered p. 86 to 89 3 The life of Faith from 2 Cor. 5.7 THe Text opened p. 89 Doct. That the life of Faith is the proper life of Saints in this world The Doctrin proved p. 90 to 92 Quest 1 What it is to live by Faith answer that it is for a soul constantly quietly and orderly to rest upon the Promise and Power of God for the obtaining of all good expected or hoped for the removing or turning to good all evil present or feared This description is branched out into these particulars 1 The Act it self with the manner of acting p. 93 to 99 2 The ground of Faith p. 100 to 107 3 The extent of this living by Faith p. 108 109 Quest 2 What are the pincipal differences betwixt the life of Faith and the life of sense answered in eight particulars p. 110 to 121 Quest 3 Wherein is the life of Faith to bee exercised Answered p. 122 Quest 4 What are the things themselves whereabout Faith is to bee exercised Answered p. 121 to 125 Quest How doth Faith act as touching any of those things p. 125 to 127 Quest How doth Faith act in Justification Answered in six particulars p. 128 to 144 Quest Wherein doth lie the advantage of the soul that liveth by Faith in Justification above another that concludeth his Justification from sense from what hee seeth or feeleth Answered p. 145 to 152 Quest What is it that hindereth a soul from living by Faith in Justification Answered p. 153 to 155 2 That a Christians Sanctification is to bee carryed on in a way of Faith or believing p. 156 Quest 1 Wherein is Faith to bee exercised in our Sanctification Answered p. 157 Quest 2 How doth Faith act or put forth it self in this businesse of Sanctification Answered 1 As to our Mortification p. 158 to 160 2 As to our Vivification p. 161 Quest 3 Why is a Christian to live by Faith for Sanctification Answered p. 162 163 Quest What is the difference between that Sanctification which ariseth from an enlightened conscience and that which ariseth from Faith or beleeving Answered in five particulars p. 164 to 169 3 The life of Faith in Expectation p. 170 1 What those things are that Christians waits for or expects by Faith 1 The fulfilling of the Promises p. 171 2 The return of his Prayers p. 172 3 The return of Gods Countenance p. 173 4 The Churches Deliverance p. 174 5 The ruine of Gods enemies p. 175 6 The Lords second comming ibid. 2 How the life of Faith acts in this businesse of a Christians expectation p. 176 to 180 3 The Reasons why a soul is to expect mercy in away of Faith p. 181 4 What waiting is that which comes from Faith Answered in several particulars p. 182 183 Several considerations to move us to wait upon God in Faith p. 184 to 191 Quest But when is the set time then I could wait for it if I knew but that Answered p. 192 Quest How shall I come to wait upon God in a way of Faith Answered p. 193 to 195 4 The Saints Anchor rightly cast from Hebrews 6.10 The coherence p 197 198 The Text divided p. 199 1 A Description of a Christians hope What this hope is It is a patient and an assured expectation of the accomplishment of the Promises of God this is opened and proved p. 199 to 203 How hope is resembled to an Anchor in four particulars p. 204 205 The Excellency of this Anchor above other ibid. 2 The Properties of this hope sure and stedfast and that in these respects p. 205 206 3 The place where this Anchor is cast that is within the vail ibid. 1 What it the meaning of this phrase within the vail p. 206 207 2 What is that within the vail that a Christians hope can found upon this is answered in several particulars p. 208 to 213 3 Why Christians hope must bee sixed within the vail ibid. Vse This truth doth call upon many souls to remove their Anchors 1 Such as rest in Morality ibid. 2 Such as cast their Anchor in the outward Court of Profession p. 214 3 Such as cast their Anchor in the Sanctuary in the outward visible Church ibid. Several things by way of Motives to provoke and encourage souls to cast their Anchor of Hope within the vail p. 218 to 226 5
is thine Look whatsoever it is which is the gift of promise it is thine for the promise it self is thine al the promises thine Christ being thine and therefore all it gives is thine The Cabinet being thine the Jewels are thine the Field being thine the Treasure is thine thou mayest feed upon all cloath thy self with all the rich and good things which the promise brings If a poor beggar-woman that hath not a penny or foot of land should marry a Nobleman that hath great coffers of gold and silver large possessions she may now go about from one coffer to another and say all this is mine all this silver is mine all this gold is mine and she may ride from one Mannor to another and say all this land is mine and all these trees are mine why they are all my Husbands and I have a propriety in him and so a propriety in them So a poor soul that is married to Christ hee may read over every promise and say this is mine hee may look heaven and earth over and say all is mine all that is good in either is mine for all is the estate and inheritance of my Husband Christ and I have a propriety in him and so in all There is never a poor Scullion nor a Drudge nor a Chimny-sweeper but if his or her soul be married to Christ hee may go about and look the world over and hee may read the Book of God and look heaven over and say all is mine for all these things are given by promise and the promise is mine Christ in whom all the promises are being mine Saints do too little think of this what they are as they are in Christ and married to him were our hearts ever full of such actual thoughts and considerations I am married to Christ I am united to him and therefore all the promises are mine all the good things promised here and hereafter are mine they would not go about as they do moping and mumping and dreaming all their dayes neither rejoycing in their inheritance nor acting for their heavenly Husband O Saints take a view of the blessedness of your condition look it over in the heighth and depth and length and breadth of it bee proud of it so as to vexe the Devil and shame and provoke the world Look upon your selves as you are and esteem your selves as you are Do not go about whining and whuling and say O I have nothing none is so poor as I you shame and disgrace your Husband hath Christ married you and hath hee such a great estate is hee so transcendently rich in promises and what hath hee given you nothing You would make Christ an ill husband Well may sinners bee shie and afraid to bee married to Christ when Saints by their carriage their whining and whuling and complaining speak so ill of him Yea whether you speak as you should do whether there bee any truth or reason in that you say let wise men judge If a man that hath many vast possessions of land and chests of mony and shops and warehouses full of rich commodities should say to his neighbour I have nothing I am afraid I shall starve or come to the Parish ere long would not they count him mad So when a Saint which hath a Magazine of promises multitudes of precious promises the meanest of which is of more worth and value than a kingdome shall whine and say I have nothing I know not what to do or how to live Obj. Aye but will some poor soul say Indeed were I sure that all these promises were mine I would not say so but al as that is my burden I fear there are none of them mine they indeed whos 's these promises are are rich and such may rejoyce and so could I were these mine but my affliction is I fear they are not mine Answ To thee poor soul I say Rowl thy self on Christ come to him and all are thine Coming to Christ as I said before is that which gives a man right and title to all the promises for by coming to Christ thou are married to Christ by marriage to Christ all the promises are thine Do not therefore stand querying Are they mine Are they mine and run to this grace and look to t'other qualification to make it out whether they are thine or no no but say to thy soul Coming is that which makes all mine Coming makes Christ mine and in him all the promises mine whether they are mine or no as yet I will not stand now upon that however I know suppose the worst that they are not mine what will make them so and that is coming I will therefore now venture upon Christ if I have never come to him yet I will now begin and then I know if Christ receive me a poor sinner as hee hath promised that hee will For him that cometh to me saith he I will in no wise cast out that all these shall streightway bee mine and I shall bee rich as rich as any being now by coming married to Christ made one with him and so inriched with the goods and substance of my husband Christ Use 4. Of Examination for the creature to look if it hath interest in Christ if thou hast then the promises are thine That soul that hath interest in Christ 1 Prizeth Christ as its head and looketh upon the absence of Christ as worst of all It hath enough if it hath seen the face of Christ all is nothing if his face bee hid O let it go through hell it self nothing goes so near to the soul as to loose the presence of Christ 2 It desireth to bee under the Government of Christ by the Spirit of Christ it desireth to follow the teachings of Christs Spirit 3 It longeth for the appearance of Christ Tit. 2.13 where as the world cannot indure it A poor creature may bee under temptation and not finde these things but at one time or other hee may finde these some longings when will Christ come Use 5. Of Exhortation to all that have Christ clear up your interest in Christ and the more comfort will you take in the promises Now for the clearing up the souls interest in Christ 1 Study the knowledge of the grace of God more The more inward feeling knowledge there is of the Grace of God the more thou shalt have thy interest in Christ cleared up 2 Labour for a beleeving frame Faith is the evidence of things not seen Heb. 11.1 After yee beleeved yee were sealed Eph. 1. v. 13. 3 Labour to distinguish between true and false evidences Quest How may a soul know that its evidence is true Answ 1. If thy evidence for life and salvation doth transform change and renew the soul The heart that before it had an evidence was exceedingly proud now is wonderfully humble now it findeth corruption dying The soul that before was dead to any duty now it acteth duty is pleasant a priviledge Now at that
call him Father yet I will come to him as a Sinner who may in time call him Father Object 11. But thou hast made many vows and promises and resolutions and broken them all Ans This O Satan is true yet but a sinner and promises are made to sinners Object 12. But thou hast had many motions from the Spirit of God to forsake thy sins and come to God which thou hast sleighted Ans Yet but a sinner and promises are made to such Object 13. But thou hast been an open opposer of the wayes and people of God thou hast been a and jâ—erer a scoffeâ— at goodness Ans Yet I am but a sinner though my opposings were never so great for which I ever desire to bee humbled and to lye low before God that I should be such a wretch yet can they made me but a sinner and the promises are made to such Object 14. But thou hast sinned presumptuously Ans Yet but a sinner still and the promises are made to sinners Indeed were I to come to God as the least of Saints I should not dare to come but however I can come to God as a sinner and though as the greatest yet but a sinner still Object 15. But thou hast been a great neglecter of good as well as a committer of evil Ans Yet but a sinner and promises are made to sinners Object 16. But thou art an Hypocrite Ans This Satan is worst of all if true yet however I am but a sinner for an hypocrite is but a sinner and the promises are made to such I will therefore come to the promise that now I may be sincere Thus by holding this principle thou shalt more easily speedily effectually anâ—wer Satan than any other way The Life of Faith 2 Cor. 5.7 For wee walk by Faith not by Sight THe Text although included in a Parenthesis yet hath it relation to the foregoing verse being a reason of the latter part thereof Knowing this c. As if the Apostle should say This is the reason why we beleeve that whilst we are here at home in the body wee are absent from the Lord because the present life that now wee live is a life of Faith Now this wee know and are sure of that were wee present with the Lord wee should live by sight see him as hee is in the beauty and perfection of his glory but this being wanted here we conclude That whilst we are at home in the body wee are absent from the Lord. The words are a brief description of a Christians life here and hereafter here by Faith hereafter by Sight WE WALK the terme of walking in this Text is of equal extent with that of living Rom. 1.17 The just shall live by faith Gal. 2.20 And the life which I now live in the flesh I live by the faith of the Son of God I grant indeed in strict propriety of speech it is of larger extent because a man may live which doth not walk walking denotes not onely life but life in exercise but when these termes are applied to Faith as walking by faith living by faith they are of equal extent because the life of faith consists in exercise which is a mans walking by faith If a man do not walk by faith i.e. carry faith along with him throughout all that hee does or suffers doing and suffering by faith hee doth not live by faith for thus to do is properly to live by faith and take this away you take away the life of faith though a man may have the habit of faith in him yet doth hee not live by faith unless faith be active carrying him out either in doing or suffering for God which when it doth as he lives so likewise he walks by faith Doct. 1. The life of Faith is the proper life of Saints in this world 2 The proper life of Saints in the world to come is a life of Sight Of the first viz. Doctr. That the life of faith is the proper life of Saints in this world It was even in the times of the Old Testament Abraham lived by Faith See that notable place Rom. 4.17 to 22. who against hope beleeved in hope that hee might become the Father of many Nations vers 19. And being not weak in faith he considered not his own body now dead when hee was about an hundred years old neither yet the deadness of Sarahs womb vers 20. Hee staggered not at the promise of God through unbeleef but was strong in faith giving glory to God vers 21. And being fully perswaded that what he had promised he was able also to perform Here the Holy Ghost makes a Divine Comment upon the famous story of Abrahams beleeving and sets forth that life of faith which was in that holy man who against hope when nothing was left for Abraham to build hope upon in a way of sense but all things were at that pass that they made against his hope and endeavoured to destroy it yet then Abraham beleeved God comes to Abraham when that he was now about a hundred years old and his Wife Sarah near as many and promiseth him a Son by his wife Sarah and that in his seed should all Nations be blessed well might Abraham now say God hath promised me a Son and that in my seed shall all Nations be blessed How shall this word ever be I am now a hundred years old my body is dead to the begetting of Children my wife Sarah near as many her wombe is dead to the conceiving of Children how shall this promise be brought about But saith the Text Abraham considered not these things here was the life of faith hee did not suffer his minde to run on these things hee did not ponder them in a way of reason and sense but against hope beleeved in hope kept up his hope in a way of pure beleeving when all things to sense seemed to destroy his hope and so was strong in faith giving glory to God Hebr. 11. the Apostle reckons up throughout the Chapter many of the Worthies of the Old Testament Abel Enoch Noah c. recording their good Works and attributing all to their faith by faith they did thus and thus Abel offered Enoch was translated c. the Old Testament mentions only the bare work in many of these the Spirit of God in the New looks further into the nature of them not only the matter done but the manner of doing it records they were Gospel work and done from faith though wrought in Old Testament times so that the Saints of the Old Testament did live by faith yea Habbakkuk Chap. 2.4 saith expresly that the life of Saints or justified persons it is a life of faith so that this was the proper life of Saints in Old Testament times Come to the New we shall see still it is if in the Old when the Covenant of Grace by which this life of faith is begotten cherished was more dark and lay wrapped
up in Types and shadows then much more is it in the New wherein the Covenant of Grace is clearly revealed and Gospel Truths unvayled Hence in the New Testament we have three times for Habbakkuks once that golden sentence The just shall live by faith as Rom. 1.17 Galat. 3.11 Heb. 10.38 And Paul whose example take for all the rest to shew what every one should do verifies this in his life and practice Gal. 2.20 And the life which I now live in the flesh I live by the faith of the Son of God In the carrying on of which I shall shew 1 What it is to live by faith 2 What are the principal differences betwixt the life of faith and the life of sense or a souls living by faith and by sense 3 Wherein this life of faith is to bee exercised 4 The preciousness and excellency of this life of faith Quest 1. What is it to live by faith Ans I shall only describe it to you and that with shunning of curiosity as much as may bee and so it is For a soul constantly quietly and orderly to rest upon the Promise and Power of God for the obtaining of all good expected or hoped for the removing or turning to good all evil present or feared In which description are these things considerable 1 Here is the act it self with the manner of acting which the soul that lives by faith puts forth it is an act of rest and reliance and that constantly quietly and orderly For the act it self the nature of it it is not an act of assurance but an act of reliance recumbence dependence or adherence the act of assurance is not so properly faith as sense for when my soul is assured I do see and behold the love of God and my own salvation and I do feel the same within me and this is sense Indeed I grant it that the soul which lives by faith hath oftentimes assurance and more constantly than another he puts forth more acts of assurance than a weaker beleever doth which lives by sense yet are not these the differencing acts which do discover him to live by faith rather than another Thomas put forth an act of assurance when Joh. 20.28 hee cryes out My Lord and my God yet by our Saviours own testimony vers 29. he lives by sense Because thou hast seen thou hast beleeved as if hee should say Thomas thou art such a beleever as dost live more by sense than by faith thou beleevest but it is because thou seest thy faith can go no further than thy sight but blessed are they that have not seen and yet have beleeved As to say A Christian life there is whereby a soul though hee see nothing feel nothing yet beleeves and this is the blessed life and those the most blessed which live this kinde of life Christ here puts beleevers into two ranks the first are those who though they beleeve yet live by sense grounding their faith upon something seen the second are those who beleeve and live by faith grounding faith upon things not seen Thomas is a beleever of the first rank who lived by sense and yet had assurance so that the act of assurance is not the distinguishing act betwixt that soul which lives by sense and hee which lives by faith Yea more a weak beleever or a beleever at first conversion may and it is usual for such to have acts of assurance God coming in sometimes in a word or an ordinance perswading and covincing their souls of it that hee is their Father and Heaven is theirs yet do not such live by faith for so soon as this fit or rapture is over though whilst it was upon them they would have affirmed it against all the Devils in Hell they call into question and begin to unsay whatsoever before they said Yea further as I said before these acts of assurance though it bee by beleeving I come up to them yet are they more properly sense than faith for when I have assurance I cannot so well bee said to hope for beleeve c. as I may in some sort to see injoy and possess and therefore though the soul oft puts forth such acts which lives by faith yet are not these they whereby it lives by faith nay more properly hee lives by faith when these are wanting for then and onely then I put forth pure acts of faith when I have no sense at all The act of assurance which goes along with that of adherence is not the act whereby the soul lives by faith but rather a fruit or consequence of its living by faith it lives by faith in adhering to the promise which is the first act of faith and then from this its adherence as a fruit thereof there is an assurance of Gods love maintained in the soul So that it is clear that the act it self which is put forth in our living by faith is not an act of assurance whereby I am assured of the love of God c. but an act of adherence or reliance whereby though I see or feel nothing at all in mee why I should conclude God loves mee yet finding that God hath made promises to sinners such as I am and knowing no just or sufficient ground why I should exclude my self I adhere to the word and promise of God Now for the manner of acting it is 1 Constantly The soul which lives by faith doth not for a fit and away rest and relye on the promise but constantly By constantly I do not mean that hee doth so rest upon the promise and adhere thereto as that hee never at no time or in no case starts aside Abraham himself did not so cleave to the promise but once or twice hee did a little step aside so a soul which hath attained the life of faith and lives the same may at some times and in some particular case step aside and act too much in a way of sense But by constantly I mean thus That in the general course of his life and actions he is carried on by faith and acts in a way of faith setting aside now and then some particular acts and the whole of his life and actions is guided by faith Or if you please you may restrain it to the morer part though sometimes and oft hee acts sense yet mostly hee is in beleeving and so takes this denomination of living by faith from the greater part because hee doth more live by faith than by sense So that by constantly I do not understand every particular individual act but the general course of a mans life when once hee comes to live this life or the morer part of his actings are in a way of faith Now hereby hee is distinguished from all such as rest and relye upon the promise for a fit onely and away Some there are who will adhere to the promise for a fit whilst they finde themselves so and so qualified or have such and such experiences
and all this by faith Thus much of this third thing in the general in the particulars it falls to be handled in that question wherein the life of faith is to bee exercised Quest 2. What are the principal differences betwixt the life of Faith and the life of Sense There is a great deal of difference between these two lives though both of them bee found in the Saints And what differences wee speak of are not for the discovery of a mans condition whether he be gracious or ungracious but onely the thing in hand is to discover whether wee live by faith or sense Both these lives are incident to Saints therefore if thou findest thou dost not live by faith do not conclude thou art a reprobate a hypocrite thou mayest bee a gracious soule and yet live by sense Ans 1. The life of faith doth ever ground on something without the life of sense doth ever ground on something within either his own desires or affections or some other thing but the life of faith is begotten and nourished by something without as the word of God the promise of God Look what Jesus Christ saith to his Disciples that is the continual language of faith Jesus Christ said Joh. 14 19. Because I live yee shall live also Not because you have good desires good affections but because Christ liveth this is the language of faith because the word of God liveth the Covenant of God liveth therefore I shall live also Not because something in mee lives not because my affections lives not because my obedience lives but because Jesus Christ liveth the Word of God the Promises of God live therefore I shall live also Sense ever draweth conclusions from something within it looketh at these two things either the actings of the regenerate or unregenerate part from the acting of the one concludeth the condition good from the acting of the other concludeth the condition bad Faith observeth the acting of these as well as sense but draweth conclusions from neither The Apostle Rom. 7. setteth forth the acting of the regenerate and unregenerate part What I do I allow not what I hate that do I. Hee setteth before him the actings of both the old and new man the one willeth to do good and hateth to do evill the one delighteth in the Law of God consenteth to the Law of God that it is good yea serveth the Law of God the other serveth the Law of sin that carrieth captive makes him cry O wretched man that I am that is being captived by the body of death but Paul when he commeth to draw Conclusions of his condition doth not fixe his eye upon any of these doth not say Blessed be God though corruption be in mee I have a will to do good though sin be in me yet blessed bee God I hate it though I cannot obey the Law of God as I should yet my minde consents therefore there is no condemnation he doth not say so neither doth hee say though there bee some good desires in me That good I would I do not and that evil I would not that do I I am carnal sold under sin therefore I am a reprobate therefore there is condemnation No but the Aposte Paul when he cometh to make up the Conclusion hee taketh his eye off both and pitcht it upon something without i.e. Jesus Christ v. 25. I thank God through Jesus Christ our Lord Pitching his eye upon Christ he can conclude Rom. 8.1 There is therefore no condemnation to those that are in Christ He saw the actings of the Old and New man but taketh his eye off both and fixeth it upon Christ and then concludeth So faith ever groundeth upon something without 2 Cor. 12.17 Where he speaketh of his buffeting by the Messenger of Satan and his praying against it and a gracious answer hee received from God even in that thing here was good and bad here was bad a thorn in the flesh troubling Paul here was good Paul praying against it yea Paul receiving a special remarkable answer from God in prayer Observe Paul concludes neither from the one nor the other he doth not say I have a thorne in the flesh I am a wretched man there is no hope of such a one as I buffeted with such a corruption He doth not say though sin rage I have a praying heart yea I have received a gracious answer therefore I comfort my self I am the Childe of God No Paul when he cometh to conclude he doth not conclude from his praying hard nor the bare giving in of the answer but the substance of the answer given in that was that which carried Paul out of himself to lay hold upon the grace of God and strength of Christ most gladly therefore will I glory in my infirmities that the power of Christ may rest upon me He doth not say I will glory that I have a praying heart an answer from God no in the power of God His faith pitcheth upon something without whereas those that live by sense go quite contrary Differ 2. The life of sense doth look much to means for the obtaining every Mercy the life of faith looketh above and beyond means When God told Moses that he would feed the people of Israel with flesh not for a day but for a whole moneth Moses though he lived by faith yet in that particular acting too much by sense said What Lord shall all the Flocks and Herds be slaine Numb 11.21 the people are six hundred thousand foot-men and thou hast said I will give them flesh Moses looks upon means how shall they be fed shall wee kill all the Flocks have all the Fishes of the Sea gathered together Moses eye was upon means Gods was not so So when Jesus Christ told his Disciples hee would feed the multitude they presently query Where shall we have bread what five thousand souls and we have but five Loaves where shall we have bread they look presently at means So a soul that is living by sense is looking at means if he hath means he can beleeve if not he cannot O had I my liberty as once I had opportunity as once I could beleeve if not hee cannot beleeve The life of sense grounds much upon means but the life of faith beleeveth above means Abraham it is said he beleeved when his body was dead and Sarahs wombe dead the means dead Habakkuk speaking of faith speaketh of beleeving when the vision is hidden when there is nothing to be seen of means nothing in the eye of sense Hab. 2. chap. 3.17 18. Although the Figtree blossome not yet will I rejoyce in the Lord. Here is the life of faith joy in God in the want of means yet will I rejoyce in the Lord. Differ 3. Thirdly the life of faith the more opposition it meeteth with the stronger it groweth but the life of sense the more opposition it meeteth with the weaker it groweth The VVoman of Canaan cometh to Christ and
meeteth with one repulse after another yet her faith groweth is strengthened O woman great is thy faith A soul that liveth by faith hee beleeveth for certaine that hee shall have such a mercy when opposition cometh hee runs to the Promise the Lord hath promised here is a difficulty come in the way and this is like to be a mercy indeed the Lord will try me before I have it But now a soul that liveth by sense the more difficulty he meeteth with the weaker his faith groweth as a soul that lives by faith encounters difficulties and runs them down so a soul that lives by sense every difficulty encounters him and runs him down When Peter walked upon the water the VVinds arise and grows boysterous and his faith sinketh and hee sinketh too when there cometh some difficulty between the Promise and the Soul that the soul cannot get through it or look over it then it faileth it cannot go on Differ 4. The life of faith maketh a soul put his acceptance in the acceptance of Christ the life of sense maketh it put its acceptance much in affections if it cometh to a duty as prayer if the heart and affections be up the heart goes away cheerly and comforted but if they be down the heart goes away sadly dejected now it is not accepted A soul that lives by sense raises up his faith by his affections but a soul that lives by faith layeth his acceptance upon the Lord Jesus Christ He saith this I know Jesus Christ is accepted with the Father and this I know all the acceptance any Son or Daughter of Adam hath with God it is by Jesus Christ Now saith the soul I have no worthiness nothing at all this I do I close with this Jesus I beleeve on him I lay hold on his righteousness with this will I go into the Fathers presence from this I beleeve I am accepted If I have acceptance I beleeve I am accepted not because of these but for Christ when I have none I beleeve I am accepted because of Jesus Christ His acceptance is mine Eph. 1.6 Hee hath made us accepted in his beloved So for the acceptance of our duties Jesus Christ beleeved for mee hee had a faith for Justification though not a justification through faith So I beleeve my prayer is accepted because Christ prayeth for mee intercedeth for mee I beleeve my thankfulness is accepted because Jesus Christ hath been thankfull for mee I beleeve my obedience is accepted because Jesus Christ hath performed obedience for mee I beleeve my humiliation is accepted because the Lord Jesus Christ was humbled and broken for mee So hee putteth the acceptance of his person performance and all in the acceptance of Jesus Christ Differen 5. The life of faith keepeth up his obedience when his comfort goes down the life of sense throweth down a mans obedience together with his comforts though the soul wanteth comfort the manifestations of the love of God yet notwithstanding it doth not flag in its obedience there is still a sweet stream of love and obedience though the stream of his comforts doth not flow as once it did There is a stream of obedience though there is not that streame once there was of comfort This you may see in the holy man Job God frowns upon him fights against him as an enemy the Devil hee tempts him to cast off all his hopes in God his wife tempts him to cast off all hope Dost thou still retain thine integrity His friends might and main endeavour to prove him to be an hypocrite here was a sad condition yet the good man bears up his confidence against them all Job 13.15 Though he slay mee yet will I trust in him As if hee should say it is my duty to trust in God the Lord frowns upon mee fights against mee and indeed my comforts are gone time was I had much well it is my duty to trust in God let God do what hee please frown if hee will take away my comforts if hee will yea let him kill mee if hee please though he kill me yet will I trust in him So David Psal 119.82 83. My soul fainteth for thy salvation but I hope in thy word my eyes fail for thy word saying When wilt thou comfort mee for I am become like a bottle in the smoak yet do I not forget thy statutes David looked for comfort long so long that his soul even failed O when O when So long as a bottle in the smoak is parched and dryed I have been so long without comfort that my soul is dry and parched and yet for all this Lord that comfort do not come yet I minde my duty I keep to my duty I do not forget thy Statutes So a soul that lives by faith let former comforts bee gone former manifestations and injoyments bee gone yet the soul will minde his duty Let the Lord frown if he please nay let the Lord leave mee as a bottle in the smoak Yet saith the soul will I trust in him and not forget his Statutes yet will I minde my duty go on in duty But a soul that lives by sense if his comforts bee gone his obedience will bee gone too you shall finde it thus with them if they finde much comfort then they can pray and hear indeed that soul goeth cheerfully and merrily on O but let his comfort bee gone and then hee is like a sullen childe hee will do little or nothing for his Father the soul will stand still so it is with the soul that lives by sense Differen 6. The life of sense beleeveth onely so far as it hath reason to beleeve the life of faith beleeveth above reason If there bee some ground in reason to beleeve such a thing then it beleeveth if not it cannot When the Israelites were in the wilderness they could not beleeve because there was no ground to reasor to beleeve that they should have bread and flesh when in the Wilderness but they questioned the Power of God Can hee give bread also So that Noble man 2 King 7.1 2. because hee could see no ground or reason why there should bee such a great plenty saith hee If God would make windows in heaven could this bee A soul that liveth by sense will beleeve onely so far as hee hath reason nay he will not beleeve alwayes so far as hee hath reason to beleeve I am perswaded there would be a great deal of faith many times when there is a great deal of unbeleef if they would beleeve so far as they might have some reason for it As for example A poor soul casteth away the Promise and saith This Promise belongeth not to mee I have nothing to do with Jesus Christ and yet it can confess that Christ hath made it to poor sinners now reason saith Take it because it is made to poor sinners O but not to all O but so long as it is made to poor sinners and thou canst see no
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
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
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
vers 37. Hee that shall come will come and will not tarry So in Chap. 9. vers 28. To them that look for him he shall appear the second time without sin unto salvation What a looking waiting and expectation for Christs second coming in the Spirit Rev. the last Chap. v. 17. The Spirit and the Bride saith come here is coming waiting longing the Spirit cries come and the Bride cryes come the Spirit in the hearts of the people of God cryes come waiting for Christs coming yea this is made a character of a Christian and a great work of the Gospel to wait for Christs coming 1 Thess 1.9 10. They themselves shew of us what manner of entring in we had unto you And to wait for his Son from heaven It is the character given of the Thessalonians a waiting for the coming of Jesus Christ and a great Gospel-work to wait for Christs coming Thus what it is that Christians wait and expect for Secondly How the life of faith acts or how faith is helpful to a soul in this business of a Christians Expectation and waiting First Faith or the life of faith it ever seeks out some promise upon which it may ground an Expectation of that mercy that it waits for I say the life of faith it ever looks out some Promise upon which it may ground an expectation of that mercy it waits for Faith it must have its word and therefore the soul that doth by faith expect and wait for any mercy it ever looks out for a word and promise goes ever to the word to see what ground it hath to stand upon and to wait for such a mercy the life of faith does turn over the Bible and looks out the promise findes out the promise of that mercy never rests till it have a promise and then it pitches its standard upon the promise and there it stands and looks up to heaven waiting for the accomplishment of that promise When Daniel did expect the Deliverance of the people of Israel out of the Babylonish Captivity he did ground it upon a promise The Prophet Jeremy had foretold it should continue seventy years now Daniel goes to the promise and when they were expired prayes unto God for the deliverance and upon this word of promise seeks God and beleeves it indeed and expects it from the promise Secondly As Faith doth cause a soul to seek out a promise so having found the promise does not limit God to any time or way for the fulfilling of this promise Another soul that doth not live by faith if so bee that hee doth wait upon God at all yet hee will limit God and tye up God to his own time and way Israel limited the holy One Psal 78.41 and hee that expects much in the way of faith that soul will not limit God to his time and way if I have it not to day I can wait no longer no that soul will wait upon God Gods time as David sayes Psal 31.15 My times are in thy hand So sayes a soul Times and seasons of mercy are in thy hands if I should have it now to day I should bee glad and rejoyce and bless the Lord for it if thou dost withhold it My times are in thy hands yet I desire to wait no reason that I should speak against the Lord and entertain hard thoughts of God if thou withhold the mercy yet I will wait for it Take thy own time O Lord. Then it doth not limit God to any way of performance A soul that expects mercy in way of faith it doth not limit God to any way so far as concerns Expectation it is not the way of faith to limit God to any way An ungodly man will many times tye God to wayes But a soul that doth by faith expect a mercy that soul leaves God to his own way We read of Moses once or twice tying God up to his own way When the people were in great streights Exod. 14 at the red Sea 14 15. vers The Lord shall sight for you and yet shall hold your peace And the Lord said unto Moses Wherefore cryest thou unto mee Speak unto the children of Israel that they go forward Moses at the 13. verse goes and layes out a way and that was to stand still and God would destroy their enemies and that was not Gods way hee goes to God and cryes unto him that hee would come with some immediate hand and destroy them from heaven this was Moses way and now Gods way was that they should go forward and pass through the Sea at the 16 vers But lift up thy rod and stretch out thine hand over the Sea and divide it and the Children of Israel shall go on dry ground through the midst of the Sea Now Moses bid them to stand still but God bids them to go for ward and so they did did not ty up God to his own way And so at another time wee finde Moses limiting of God Numb 11. for want of flesh the Children of Israel murmured well sayes the Lord Therefore the Lord will give you flesh and yee shall eat yee shall not eat one day nor two dayes nor five dayes neither ten dayes nor twenty dayes but even a whole month 18 19 20 vers And Moses said at the 21. vers The people amongst whom I am are six hundred thousand footmen and thou hast said I will give them flesh that they may eat an whole month shall the flicks and herds be slain for them to suffice them or shall all the fish of the sea be gathered together for them to suffice them Moses thought of no way unless their flocks were killed or the fish of the sea to bee gathered together and Moses thought this the way and so prescribes God a way So a soul so far as it is waiting upon God and not in faith it will prescribe God a way but a soul that doth expect in faith for a mercy it will not bee prescribing God a way So Abraham hee leaves God to his own way God bids him offer up his Son hee doth not say Why my Son why how will thy promise bee accomplished and made good art not thou faithfull Abraham leaves God to his own way and beleeved that God could finde a way for the fulfilling of the promise and did not limit God to any way a soul that lives by faith waits upon God for the fulfilling of the promise and doth not limit the Lord to any time or way of his own Thirdly The life of faith in our Expectation as it doth cause the soul to look out to the promise and having the promise doth not tye or limit the Lord to his own time or way for the accomplishment of it so it doth perswade the soul though it know not the time when yet a time there is wherein the promise shall be fulfilled and that mercy I wait for shal be given in It doth perswade the soul that there is a
knowing well by good experience the worth of him did till she had found him shee runs about the streets seeking of him shee meets one and asks him Can you tell mee of my Beloved No away shee goes and runs to another Can you tell mee of my Beloved No So you should have men and women now do if they did but apprehend what a promise were worth you should have them go home and the man would not be at quiet to eat his dinner or go to bed at night but hee would run to such an honest man his neighbour and say O good neighbour I was told to day what unspeakable worth the promises are of and how that all these are to bee had in Christ Can you tell mee how I may come to have this Christ mine that so all these may bee mine and if hee could not answer him satisfactorily hee would run to the next honest man his neighbour and ask him after the same manner Ah were the worth of Promises known you should have many a poor man here that hath a godly wife or a godly childe that knows Christ though it may bee hee hath little cared for them now go home and the husband would say Ah wife I heard the worth of promises and that all these are in Christ couldest thou tell mee somewhat of Christ now And the father or mother would say Ah son ah daughter indeed I have not loved thee as I should but childe I heard the worth of Promises and that all these are in Christ couldest thou tell mee somewhat of Christ now And if poor sinners would do thus how many godly wives hearts would leap to hear this coming from their carnal husbands and godly children to hear this from their carnal parents Sinners O close with Christ then all the Promises shall bee yours Some of you are Marriners and going out to Sea and now suppose as such things have befallen others your ship should sink under you or bee cast away by stress of weather as soon as you are in the Ocean what would a promise then a pardon of sin of God being your God be worth Some of you are Souldiers and though you are here yet you do not know how soon you may bee called out to meet your enemies in the field and suppose there thou that now drinkest and art merry shouldest bee shot thorow or run thorow and lye wallowing in thy blood and gasping for breath what then would a promise of the forgiveness of thy sins of heaven everlasting life be worth O come to Christ Object 1. My sins are so great I dare not come Answ 1. Greatness of sin should not keep thee from Christ who came to save the greatest sinners 1 Tim. 1.15 This is a faithful saying and worthy of all acceptation that Christ Jesus came into the world to save sinners of whom I am chief 2 Thy greatest sin is not to come to Christ Unbeleef is the greatest sin under the Gospel Mark 16. v. 14. Afterward hee appeared unto the eleven as they sat at meat and upbraided them with their unbeleef and hardness of heart because they beleeved not them which had seen him after he was risen Luke 24. v. 25. Then hee said unto them O fools and slow of heart to beleeve all that the Prophets have spoken Rom. 11. v. 20. Well because of unbeleef they were broken off If it were under the Law then much more under the Gospel but so it was Psal 78. v. 18. to 23. And they tempted God in their heart by asking meat for their lust yea they spake against God they said Can God furnish a table in the wilderness v. 20. Behold hee smote the rock that the waters gushed out and the streams overflowed Can hee give bread also Can hee provide flesh for his people v. 21. Therefore the Lord heard this and was wroth so a fire was kindled against Jacob and anger also came up against Israel v. 22. Because they beleeved not in God and trusted not in his salvation Heb. 3.19 They could not enter in because of unbeleef The sentence of damnation in the Gospel is pronounced against sinners not as sinners but unbeleevers Mark 16. v. 16. He that beleeveth and is baptized shall be saved hee that beleeveth not shall bee damned Joh. 3.18 Hee that beleeveth not is condemned already because he hath not beleeved in the name of the onely begotten Son of God vers 19. This is the condemnation that light is come into the world and men loved darkness rather than light vers 36. Hee that beleeveth not the Son shall not see life but the wrath of God abideth on him 2 Thess 2.12 That they all might bee damned who beleeved not the truth 3 Saints of former ages have made this a ground of incouragement not of discouragement Psal 25.11 For thy names sake O Lord pardon mine iniquity for it is great 4 All manner of sin the greatest is pardonable Mark 3. v. 28. Verily I say unto you All sins shall bee forgiven unto the sons of men and blasphemies wherewithsoever they shall blaspheme but he that shall blaspheme against the Holy Ghost hath never forgiveness 5 Gods design in the last age is to declare the exceeding riches of Grace Eph. 2.7 That in the ages to come he might shew the exceeding riches of his grace in his kindness towards us through Jesus Christ This is shewn in pardoning great sinners Object 2. But had I a broken heart I could come mine is as a flint I dare not Answ Either it is in thy power to get this or out of thy power the former none will grant if the latter then come to Christ for it The way to have thy heart broken is to come to Christ Goats blood dissolveth the Adamant which the hammer cannot break so the blood of Christ dissolveth the Adamantine heart Zach. 12.10 They shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his onely son Ezek. 16. last That thou mayest remember and be confounded and never open thy mouth any more because of thy shame when I am pacified towards thee for all that thou hast done saith the Lord God Object 3. But I shall presume in coming to Christ. Answ 1. Not so long as thou expectest all not for thy merit but his mercies sake 2 Not so long as thou hast no resolution to have Christ and hold any sin Object 4. But I have been an enemy to him an opposer scoffer at his wayes and people Answ It is sad to oppose but consider 1 That all that ever have been reconciled have had enmity in their natures to Christ and his wayes which hath not hindred their reconciliation Eph. 2. v. 1 2 3 4. Col. 1.21 And you that were sometimes alienated and enemies in your minde by wicked works yet now hath hee reconciled 2 That there are many soules now in heaven who have acted forth their enmity in as high a way
the grace of God in me and so hee saith in nothing hee came behinde the chiefest Apostles yet saith I am nothing So concerning uprightness of conversation hee walked before God in all good conscience knew nothing by himself yet how humble yet hereby am I not justified and not that I can do any thing of my self yea hee saith hee was the chiefest of sinners hee seeth it is not wrought by his own proper industry but by the grace of God therefore he giveth him all the glory 3 That Sanctification which is wrought by natural conscience is grievous and irksome because it is against the will it is a forced holiness hee is constrained to it It is his will to sin but conscience will not suffer him his will is to do nothing at all in the service of God if hee might go to heaven but his conscience puts him in hell if hee doth nothing and so it is grievous to him But that Sanctification which is though faith that is pleasant to the soul That that is natural is pleasant God puts the New nature within and then it is in some measure natural to bee holy to avoid sin to do the will of God Therefore see how differenly wicked men and godly men speak of the wayes of God Job 21.14 Sec the language of wicked men they say to God Depart from us for we desire not the knowledge of thy wayes Here is the language of wicked men they cannot help it for their lives but they shall have some knowledge of the wayes of God the Law of Nature teacheth something of Gods wayes and they have his word and that tells something more O say they Depart we desire not the knowledge of thy wayes we are troubled at the knowledge of such things it torments us this is the language of wicked men Then again Jer. 23. v. 33. we read of a generation of men that heard the word of God but it was so tedious that they call it a Burden they come to the Prophet and ask What it the burden of the Lord It was grown into a Proverb the wayes of God were so tedious and irksome But now do but see how Godly men speak of the wayes of God See what David saith Psal 19.7 8 The Law of the Lord is perfect converting the soul the testimony of the Lord is sure making wise the simple the Statutes of the Lord are right rejoycing the heart vers 9 10. The judgements of the Lord are righteous altogether more to be desired than gold than much fine gold sweeter than the honey and honey comb They do not cry Depart we desire not the knowledge of thy wayes they do not call them a burden So Psal 119. vers 72. The Law of thy mouth is better to mee than thousands of gold and silver vers 130. How sweet are thy words to my taste sweeter than honey See how David speaketh of the will of God the wise man telleth us Prov. 13.19 It is an abomination to fools to depart from evill It is an abomination to depart from sin it is that hee hates The fool that is the wicked man It may bee hee doth depart from some sins his conscience makes him depart from some sin fear of Hell the terrors of the Law but it is an abomination hee may depart from it but hee hates it with his very life not sin but the departing from sin that hee must part with his drunkenness the Drunkard would fain have his cups and the Adulterer his Quean but his conscience so terrifieth him that he dares not have them but departs from them but hee hateth the departing from them But see a godly man it is his delight to part from them Psal 119. vers 143. Trouble and anguish have taken hold upon me but thy Commandements are my delight vers 47. I delight my self in thy Commandements which I have loved A hundred and twenty times in this Psalm the Psalmist useth such phrases as express his affection unto the wayes of God I delight in thy Law I love thy testimonies 4 That Sanctification that ariseth from natural conscâ—ence that is most when conscience is most unquâ—et Wee read that Ahab humbled himself but never but when his conscience was troubled But that Sanctification which ariseth from faith is then most when the soul is most quiet If at any time the soul is least in duties of Sanctification it is when the conscience is most unquiet 5 Lastly That Sanctification that ariseth from natural conscience makes a man an enemy to all these that are truly and spiritually sanctified Ishmael the son of the Bond-woman persecuteth the son of the Free-woman So all the stock of Ishmael they that are sanctified with an outward Sanctification will persecute those that are truly sanctified Therefore there were none such great enemies to Christ as the Scribes and Pharisees that had outward Sanctification they were they that stirred up persecution they were the great and worst enemies to true Sanctification But that poor soul that is truly spiritually sanctified is a friend to all those that are truly sanctified they love them the more the move Sanctification they can see in them the more of the Image of God they can see upon any souls the more they love them The life of Faith in expectation 1 Cor. 5.7 For wee walk by faith and not by sight THe observation that we are upon is this That the life of Faith is the proper life of Saints in this world We are speaking to this question What those things are which a Christian is to live by faith in I have told you that the phrase of living by faith is taken in Scripture in respect of Justification Sanctification Expectation and Perseverance we have spoken of the two former now of the third the life of Faith relating to a Christians Expectation a Christian is to live upon God in way of expectation to wait upon God he is to expect much in way of faith That wee are to live by faith in this respect is clear from that testimony of Habakkuk in the second Chapter and the third vers For the vision is yet for an appointed time but at the end it shall speak at the fourth vers But the just shall live by his faith by his faith the time whilst the Vision is delayed he lives by his faith expecting much while much is delayed expecting the fulfilling of the Promises while it is delayed all the time that much is delayed all that time of a Christian he is to live by faith the Scripture tells us that Abraham beleeved God he had a promise and it was delayed year after year hee looks for the promise and for the performance thereof and yet delayed Abraham looked for the mercy in way of faith and the fulfilling of the promise was made to him but hee must first wait for it In the handling of these things wee shall shew you 1 What those things are that a Christian waits for
of a Saint is within the vail Which hope we have as an Anchor of the soul sure and stedfast and which entreth into that within the vail In the opening of it I shall shew 1 What is the meaning of this phrase of speech Within the vail 2 What notable Anchor-hold there is within the vail 3 Why a Christians hope must bee fixt within the vail And then the Application First What is the meaning of this phrase within the vail The words are spoken by an allusion to the Temple and Tabernacle of old The Temple of old had three parts in it there was the outward Court and the Holy place and the Holy of Holies The outward Court into that came all sorts of persons that is all sorts of the Jews came into the outward Court Into the Holy place came those that did the service about holy things the Priests and Levites into the Holy of Holies entered onely the High Priest once a year with blood These were typical The outward Court typified common Professors of all sorts the holy place wherin entred those that performed the service and worship of God typified the Church Visible Worshippers The Holy of Holies typified Heaven Now between the Holy place and the most Holy was a vail a precious hanging of blue Purple and Scarlet as you may see in Exod. 26.31 32. And the vail shall divide unto you between the Holy place and the most Holy Here was the use of the vail it was to divide between the Holy place and the most Holy Now within the vail was the most Holy place or Holy of Holies Now the Holy of Holies that was a type of Heaven And as you may see if you look into Heb. 9.24 Christ is not entred into the Holy places made with hands which are the figures of the true but into Heaven it self The Holy place made with hands into which the High Priest entred once a year typified Heaven the figure of the true which is Heaven it self whither Christ is gone Now this Holy of Holies that was the place that was within the vail for the holy place and outward Court was without the vail Now wee shall fee the meaning of within the vail that is A Christians hope is grounded upon something out of this world something in Heaven For within the vail was the Holy of Holies so that a Christians hope is grounded upon something that is not in all this world something in Heaven within the vaile that is a Christian casts his Anchor of hope as far as Heaven and fixes and layes hold upon something in Heaven within the vail Quest But you will say What is that within the vaile that a Christians hope can found upon Ans O there is abundance within the vail for a Christian to ground his hope upon First Within the vail there is the Lord Jesus Christ the Rock of Ages As it is in the verse following the Text Whither the forerunner is for us entred even Jesus so wee have Jesus Christ within the vail who is that onely Rock upon which all our souls must anchor that Rock is within the vail is now in Heaven But then consider Christ is within the vail First as a Forerunner Whither the Forerunner is for us entred that is Christ is now entred into heaven as our Forerunner as one that is gone before to make way for us into Heaven one that is gone before to draw us into heaven after him And is not here great ground for a Christians hope to found upon that the Lord Christ the only Rock is in heaven and gone as a Forerunner to make way to set open heaven gates for us and as one that will draw in all his Children after him What ground is here for hope that the Lord Jesus is in Heaven as my Forerunner and therefore hath made way for mee and therefore will draw mee after him When hope pitches upon this and eyes this Jesus as a Forerunner that is entred into Heaven this strengthens the hope of a Saint Secondly Jesus as hee is entred within the vail as a Forerunner so as the Great Sacrifice The High Priest in the time of the Law when the Great Sacrifice the Annual Sacrifice the yearly Sacrifice the High Priest as soon as the Great Sacrifice was slain without was to take the bloud of that Sacrifice and carry it within the vail Thus the body of Jesus when slain was the Great Sacrifice and Christ takes his own blood and carries it into the Holy of Holies so that the Great Sacrifice is carried within the vail Heb. 9.12 Neither by the blood of Goats and Calves but by his own blood he entred in once into the holy place having obtained eternal redemption for us So Christ is entred as the Great Sacrifice carrying the Great Sacrifice of his blood thither and that washeth us from our sins Now is not here great ground for hope That the Lord Jesus Christ is gone into Heaven as the Great Sacrifice and the blood of that Great Sacrifice that purges away sin is within the vail therefore all my hope of taking away sin is within the vail Thirdly Jesus Christ is entred within the vail as the righteous one So you may see if you look into 1 Joh. 2.1 My little children If any man sin we have an advocate with the Father Jesus Christ the righteous Jesus Christ who is the righteous is now with the Father and that is within the vail Jesus Christ as the Lord our righteousness is within the vail not onely the passive righteousness of Christs blood but all the active righteousness of Christ is within the vail the passive righteousness or Christ is that which justifies us from death eternal and the active righteousness of Christ that justifies the soul to life eternal that is within the vail too so that all that makes up our Justification is within the vail Christ the righteous one having all righteousness to cover poor souls hath perfectly satisfied the Law of God This Jesus Christ as the righteous one is within the vail Fourthly Jesus Christ the righteous one our Advocate is within the vail If any man sin wee have an Advocate with the Father Jesus Christ as our Advocate is within the vail hee lives to make Intercession for us but where there the Lord Christ makes Intercession where he now is and that is in heaven Heb. 9.14 Christ is entred not into the holy place made with hands but into heaven it self now to appear in the presence of God for us Now this Intercession of Christ is that whereby pardon of sin is given forth whereby all gifts and grace is given forth to us that whereby strength against all our sins is given forth All this is within the vail Jesus Christ as an Advocate is within the vail to procure pardon of sin grace and strength against sin and what ever wee want to have it supplied all is within the vail and is not here