Temptations Some do tempt the Devil to tempt them by thrusting themselves upon apparent danger of sinning as into evil company and lewd houses whereas the Holy Ghost sayes Remove thy way far from her and come not nigh the door of her house Prov. 5.8 Vse 5 The last Use A word of Comfort to a Christian Comfort against the vigor and rigor of sin against the vigour and rigour of sin which is like the Egyptian Taskmasters every day imposing new burthens by fleshly lusts ever warring against the soul A great discomfort this is which makes a gracious Soul complain with David Psal 120.5 Woe is me that I sojourn in Mesech that I dwell in the tents of Kedar or Paul Rom. 7.24 O wretched man that I am who shall deliver me from this body of death Yet here is comfort he lives by faith the Life of Mortification Faith tells him 1. Christ is on his side as Jehu cried Who is on my side who 2. The victory is sure 1 Cor. 15. pen. Let this therefore comfort a Christian that is troubled more for sin Job 36.21 than affliction And it is our duty to strengthen the hearts and hands of such in their spiritual warfare Heb. 12.12 Lift up the hands that hang down Isa 40.1 2. Comfort ye comfort ye my people saith your God speak ye comfortably to Jerusalem and cry unto her that her warfare is accomplished c. As the house of Saul grew weaker every day so shall sin Though there be cause to be humbled yet also Blessed are they that mourn for they shall be comforted And as the Apostle exhorts Christians not to sorrow as men without hope for the dead 1 Thess 4.13 because they shall live again at the last So say I let not Christians sorrow as men without hope by reason of their living enemies their powerful corruptions for they shall die at the last It may be said to a Christian at his last gasp These Egyptians whom ye have seen to day ye shall see them again no more for ever The Red-sea of death shall drown them all BRANCH IV. IN THE LIFE of FAITH IN SANCTIFICATION VIZ. VIVIFICATION THE just lives by Faith the Life of Vivification When his heart is ready to sink Faith lifts it up again and puts a new Life as it were into it And the very Text seems to drive at this also if we make out the Antithesis or opposition to the full betwixt Unbelief and Faith The Unbeliever lifts up his heart in Creature-strength but the Believer lives by Faith in Gods strength Jehosaphats heart was lift up in the wayes of the Lord 2 Chron. 17.6 In the midst of all damps he liv'd by Faith this Life of Vivification which is as it were under God the life of our lives or at least the liveliness of our life as we say Such an one is a lively Christian or a man full of life For I do not here mean by Vivification the first quickning work of the Spirit for that we spoke of before in the Life of Renovation but I mean the quickning and reviving work of the Spirit after some deadness hath seized upon the Soul Two Propositions Therefore two things are to be demonstrated 1. That Gods own Children are subject to be overtaken with spiritual drowziness or deadness of Spirit at some times as the foot may be asleep through obstructions 2. That at such times as these they live by Faith and by Faith recover the quickness and activity of their spiritual life again 1. Gods children subject to deadness The first we premise That the best of Gods Children are subject to deadness Even the five wise Virgins as well as the foolish all slumbred and slept Matth. 25.5 The Spouse complains of her drowziness Cant. 5.2 I sleep but my heart waketh Christ chargeth the Church of Sardis with this Rev. 3.1 2. Thou hast a name that thou livest and art dead What! quite dead No but ready to die as it follows ver 2. And so Mr. Perkins expounds it Experience shews this daily How many Christians full of complaints of their deadness as David Psal 119.25 My soul cleaveth unto the dust quicken thou me c. Quest How comes this to pass or what is the reason and cause of it Ans It is good indeed to know the cause The cause of a disease being found out it is half cured For answer then hereunto we must distinguish of Deadness Causes of this deadness A Christians deadness is either Accidental Sinful Penal or Probational 1. Accidental 1. The cause of Accidental deadness springs sometimes from age sometimes from sickness sometimes from melancholly In which cases a man may have a very good will to do service with life and activity but bodily weakness pulling him down and the natural spirits being low he is just like a Bird that hath her wings clipt who would fain fly but cannot And this unfits to any duties as well natural and civil as religious 2. There is a Sinful deadness 2. Sinful when a man hath little heart or affection to the service of God And if we enquire into the reason of this it springs from sinful causes Which are either Privative as the want of good Food the Word which is animae pabulum Or good Exercise 1 Tim. 4.7 Exercise thy self rather unto godliness Or good Company which is quickning one stick of this fire kindles another he that 's all alone soon falls asleep Or good Air I mean a good Ministery Heb. 10.24 25 As the presence of these things in nature makes men active and vigorous and the want of them makes heavy and dead so in Grace Or else they are Positive causes And such are 1. Excessive cares or pleasures which do overcharge the heart Luke 21.34 2. Bad Company Peters heart was deaded in the High-Priests Hall 'T is said of Nero he tied the bodies of living men to those that were dead which was cold comfort and half a death to them Nothing dulls more than the society of dull and dead-hearted men 3. Custom in Sin which makes insensible in sinning Prov. 23.34 35. They have stricken me and I was not sick they have beaten me and I felt it not c. 4. Satan oft rocks the cradle It was more than a natural drowziness that the disciples were so heavy and sleepy when Christ was upon his Passion You may know the disease by the remedy watch and pray says our Savior that ye enter not into temptation Mat. 26.40 41. 3. There is a Penal deadness and God inflicts this as a punishment of former sins Is 6.9 10. Go and tell this people 3. Penal Hear ye indeed but understand not and see ye indeed but perceive not make the heart of this people fat and make their ears heavy lest they see with their eyes and hear with their ears c. The word sometimes makes men worse rather than better as the beams of
state of imperfection strength after a state of weakness establishment after a state of shaking and glory in heaven after a state of baseness and suffering in this world A Mole upon the face sets forth the beauty of the face So the blackish Mole of the Saints infirmities and sufferings on earth sets forth the beauty of the Church and the glorious Holiness and Happiness of Heaven And this is one Reason why they are afflicted here before they are made happy hereafter Therefore the Just lives by Faith in regard of Eternal Life Vse 1. Of Confutation Vse 1 1. Confutation of those that deny Eternal Life There are a number of such in the world Confutation of those that deny Eternal life As the knowledge of the chief Good is much obscured by the Fall of Adam so is the desire of it also weakned and so much the more as men are taken captives by Sin and Satan That men may sin with the more liberty Satan perswades them there is no Eternal Death and if no Eternal Death then they must believe withall that there is no Eternal Life and if he can but perswade them that there is no Reward or Punishment after this life he knows he may win them to sin with more freedom When Elisha had blinded the eyes of the Aramites he might lead them to Samaria in stead of Dâ—than so when the Prince of Darkness hath so blinded the eyes of men that they cannot see at least not see afar off not see so far as to an Eternity after this life he may easily tempt them to commit all iniquity with greediness and to run into all excess of riot He that saith There is no Eternal Life doth in effect say There is no God for God saith that there is an Eternal Life and he that denies the Truth of God denies God himself Now when once the fool is perswaded to say in his heart There is no God What follows Corrupt are they and become abominable there is none that doth good no not one Psal 14.1 Therefore the Devil tempts some to deny the Eternal Life of the Soul And some that hold this yet deny it to the Body Either of both these Opinions are very Dangerous and Destructive and open a gap to all licentiousness If there be no Resurrection saith the Apostle let us eat and drink for to morrow we shall die Yea but saith Paul certainly there is a Resurrection of the Body therefore let 's take heed we be not deceived by such evil words which do necessarily corrupt good manners Now what hath been said in the Doctrinal part may confute both these Rotten Opinions Rotten in their Root and Rotten in their Fruit also 1. Of the Body 1. Therefore it confutes such as hold there is no Eternal Life of the Body For if we deny the Article of the Resurrection of the Body how can we believe the next Article of Life Everlasting especially in respect of the whole man But the Scripture is as clear in this as if the truth of it were written with the Sun-beams Isa 26.19 Thy dead men shall live as my dead body shall they arise Awake and sing ye that dwell in the dust for thy dew is as the dew of herbs and the earth shall cast forth her dead Which words are propounded by the Prophet as a strong consolation against the strength and violence of the Churches affliction for in the former verse the Church is brought in as a painful travelling Woman that is in hope of a joyful deliverance but when all comes to all she travels with the wind or brings forth a dead childe Thus may the Church complain Not many of her Members are dead but all Some die in the Prison some upon the Rack c. Well admit all this saith Jesus Christ yet they are not out of my reach I can deliver them not onely from the greatest Dangers in this life but from the very power of the Grave Thy dead men shall live as my dead body shall they arise As if Christ should have said As sure as I raise my own body I 'll raise theirs yea I look at theirs as my own I do not look at my self or my Mystical Body as perfect so long as any particular Members do lie in the Grave Therefore as my dead body shall they arise If they shall say How can this be seeing they are withered and dead Christ answers My Almighty Power shall fall upon them and revive them as the dew from Heaven falling upon the withered and dead grass doth revive and quicken it afresh again And that is added in the latter part of the verse For thy dew c. So that here you have a strong Argument both from the Scriptures and the Power of God to prove the Resurrection What 's the Reason that either the Old or New Sadduces deny the Resurrection but for want of Faith in one of these two Ye erre not knowing the Scriptures or the Power of God Mat. 22.29 For thus doth Faith reason Why may not that great God who made all things of nothing make this something being once corrupted that which it was before He that with a Word of his Mouth gave a Being to all Creatures and with the Breath of his Nostrils can bring them to nought again what shall be impossible for this great God to effect Shall not He that made the glorious Heavens bedecked and bespangled with such an innumerable company of Glorious Bodies that made this Mass of the Earth that we tread upon hanging like a Ball in the midst of the Air and yet so fast that it cannot be moved at any time that commands the Waters and they will not drown the Fire and it will not burn That shuts up the mouth of Lions that they may not hurt his Servants and opens the mouth of Ravens that they may feed them I say Why may not this great God that can thus miraculously invert and turn upside-down the whole course of Nature why may not he Turn man to destruction and yet say Return again O ye children of men Psal 90.3 This therefore confutes such as hold there is no Eternal Life of the Body 2. Of the Soul 2. It confutes such as hold That there is no Eternal Life of the Soul or at least doubt of it as that Wicked Pope Paul III. at the time of his death said He should now be resolved of three Questions Note that he had doubted of all his life 1. Whether the Soul were Immortal 2. Whether there were a Hell or no 3. Whether there were a God or no Indeed he was like to be resolved to his Cost But it 's better to be resolved beforehand that we may prepare for the eternal good of our Souls Some think The Soul dies with the Body and is raised again at the Day of Judgement or that it is in a kinde of sleeping condition in the mean time But the case of
free grace But if a man thinks himself already in Christ and in the high-way to Heaven and yet remains under the power and Dominion of these reigning lusts he is grosly deceived They are the very words of the Apostle 1 Cor. 6.9 Know ye not that the unrighteous shall not inherit the Kingdom of God Be not deceived neither Fornicators c. And thus we may know how whether we live by Faith in respect of Eternal Life By our Carriage in Life Mark 2. By the thoughts of Death We may know it by our Respect we bear to Death viz. as a passage to a better life For a faithful man looks at Death as a conquered Enemy Isa 25.8 it 's said He will swallow up Death in victory Now there are Four Degrees of this Victory of Jesus Christ over Death Degrees of Christs victory over Death The first is past and gone the two next are present and the fourth is yet to come 1. In his own death 1. The first was performed by Christ proprio Marte in his own single combat with Death and Hell Christ taking upon him the sins of Gods people all the world over Death sets upon him most furiously and seems at the first Bout to get the better it kills him and lays him in the grave But behold the glorious Victory of Jesus Christ as Samson when he was shut up in the City of Gaza Judg. 16. He arose in the night anâ carried away the gates of the City and bars and all So Christ our Spiritual Samson was shut up in the Grave with a great stone upon the Grave and brake open the brazen gates and iron bars and hath carried them away to the top of the Mountain of Mount Sion that they shall never hurt his people more Acts 2.24 He was raised up by the power of his God-head having loosed the pains of Death because it was not possible he should be holden of it Loosed the pains of Death It 's a word used in the birth of Children as if the Grave were pained as a woman in child-birth till it was delivered of him who was the first-begotton from the dead and so had the prerogative of the first-born to be a Conqueror even a Conqueror over Death Therefore it is said Rev. 1.18 I am he that liveth and was dead and behold I am alive for evermore Amen and have the Keys of Hell and Death The Keys What 's that By the Keys is certainly meant the Conquest as when a Town or City is subdued the Keys are presently delivered to the Conqueror as acknowledgments and Ensigns of his Victory So the Keys of Hell and Death are delivered up into the hands of Christ to signifie that Christ being raised from the dead dieth no more Death hath no more dominion over him but he for ever hath dominion over Death So that the first and chief part of the victory belongs to Christ in his own person as he was mightily declared to be the Son of God by his Resurrection from the Grave Rom. 1.4 the other three belong to us The second Degree of Victory over Death is 2. In our Death The altering its nature to all Gods people For no sooner had Death struck Christ like a furious Wasp but it presently lost its Sting For the sting of Death sticks in Sin and therefore Christ having taken upon him the sins of his people Death strikes in her sting so deep that she is forced to leave it behinde her So that now the case is altered to Gods people however they die as well as others yet to them the sting of Death is taken out and so the nature of Death is quite and clean altered as if it were not the same Before it was a passage into prison where the Spirits are now in prison Now it 's made a passage out of Prison Having a desire to be dissolved Phil 1.23 Before it was a curse now a Blessing Blessed are the dead which die in the Lord Rev. 14.13 Before it was an Enemy a wicked man might say Hast thou found me 1 Kings 21.20 O mine enemy but now it 's a Friend and does many friendly offices Before it was loss a man lost his friends he lost his possessions he lost his very hopes Eccles 9.4 but now it 's gain Phil. 1.21 To die is gain He gains much access of glory for the present in his Soul in regard of its communion with God and he hath hopes of more when his body shall be raised again from the grave Prov. 14.22 The wicked is driven away in his wickedness but the righteous hath hope in his death And this is the second part of Christs Victory over Death 3. 3. In our judgements of death The third which most concerns the matter in hand is in Altering our Affections Judgements and Apprehensions concerning Death A most excellent Conquest 2 Cor. 10.4 5. Casting down imaginations Prov. 16.32 For suppose the Nature of Death should be altered so that of an enemy it should be made a friend yet if our judgements should not be altered but we should look at it still under the notion of an enemy we could have little comfort in the approach of it And therefore here is both the Mercy and Power of Christ seen in altering the judgement of his people concerning Death that now they can in some measure look at â—t as a Friend and as a Messenger sent from their heavenly Captain the Lord Jesus to take them off from their hard service How glad is the poor Souldier that hath stood Centinel a long cold night when the morning Watch comes Or one that hath been fighting against his Enemies as long as he can well strike or stand how glad is such a one when his Captain sends Relief to take him off and bids him Welcome home with a large Reward for all his dangerous and difficult service Now such and no other is the office of this Messenger Death and therefore Gods people looking upon it under this Notion love the appearing of it and rejoyce in it as the Apostle did 2 Tim. 4 6 7 8. For I am now ready to be offered and the time of my departure is at hand I have fought a good fight I have finish'd my course c. Henceforth there is laid up for me a Crown of Righteousness which the Lord the righteous Judge shall give me at that day and not to me onely but to them also that love his appearing Mark it 's the property of a graâ—ious â—oul which Christ comes to it either in the particular or general Judgement to love his Appearing And this is the third Degree of Christs Victory over Death As it 's altered in it self so it s altered in his peoples Apprehensions of it And this is a double Mercy 4. In the general Resurrection The fourth and last Degreee which I shall but name is in the last and general Resurrection Look as when
of the Lord may run and be glorified 2 Thess 3.1 Thus God glorifies his Word His Kingdom 5. God glorifies his Kingdom for what 's the honour of a King but the multitude of his Subjects Prov. 14.28 Now the Conversion of Souls is nothing else but the addition of so many Souls to the Kingdom of Jesus Christ and this makes much for the honour of it Thy Kingdom come is the next Petition to Hallowed be thy Name to signifie that Gods Name is then most hallowed when his Kingdom is most enlarged David we know took not a little content in numbring of his People and surely the sin lay not so much in the bare numbring of them as in his carnal confidence in them We are sure Jesus Christ takes a great deal of content in the numbring of his Subjects he keeps a List and Roll of their Names No sooner is a Soul converted but presently his Name must be entred into the Church-book in the best sense Psal 87.4 5 6. This man was born there and of Zion it shall be said This and that man was born in her and the Highest himself shall stablish her her Charter is sealed by the King of Heaven The Lord shall count when he writeth up the people that this man was born there Selah Thus God glorifies his Kingdom The Conversion of Souls is such a Work as brings most glory to God 2. It brings most good to the Creature Secondly it is such a Work as brings most good to the Creature and that not onely to the creature converted but to many others also that have cause to rejoyce in their conversion 1. To the converted 1. To the Creature converted His Conversion is a means of his Salvation and that not of his Body onely but of his precious Soul also He that knows not how to prize a Soul let him weigh the price of a Soul in the Blood of Jesus Christ let him look upon Christ crying sweating bleeding dying and all to save Souls Now he that converts a sinner saves a soul saith S. James and he saves it from death from the first Death and from the second Death also Jam. Chap. 5. ver 20. Nay he restores such a Soul to life to a better life than ever the Creature enjoyed before and therefore it is said Prov. 11.30 The fruit of the righteous is as the Tree of Life and he that winneth Souls is wise Comparing such a man as makes it his work to convert Souls to the Tree of Life planted in the Garden of Paradise and that in many Particulars 1. Because it was Gods planting and grew not out of the Earth of its own accord So is a righteous man a piece of Gods special husbandry for true Grace grows not up in any by natural Propagation but is of Gods particular Plantation 2. Because it was more excellent than other Trees and therefore placed in the midst of the Garden So is the righteous more excellent than his neighhour Prov 12.26 whatever the world accounts of him 3. In regard of the fruit of it For 1. As that one Tree bare divers kinds of Fruits and bare those Fruits at all times of the year Rev. 22.2 So doth a righteous man he bears divers kinds of Fruits and that at all times Psal 106.3 2. As the Fruit of that Tree was a special means to preserve the life of those that took it therefore called The Tree of Life So is a righteous man a special means under God to preserve the Life of others and therefore also called a Tree of Life Vt supra The fruit of the Righteous is as the Tree of Life Nay in some respect it is more excellent than the Tree of Life in Paradise for that did but preserve a man from death so long as he continued in his uprightness but this hath power in the strength of Christ to raise up a sinner from the dead The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5.25 They shall live the most excellent life they shall so live as never to taste of the second death and therefore it is such a Work as brings most good to the creature converted Yea and Conversion brings good to others that see the Conversion It rejoyces 1. The Minister Secondly it brings good to many others also that have cause to rejoyce in their Conversion As 1. How doth it rejoyce him that under God is made an instrument of that happy work Solomon tells us no less than three or four times in the Proverbs that a wise Son maketh a glad Father Prov. 10.1 15.20 23.24 25. And if this be true in some sense of natural Parents and natural Wisdom how much more is it true of Spiritual Parents and Spiritual Wisdom If the natural Parent so soon forgetteth all her sorrow Joh. 16.21 for joy that a man-childe is born into the world how much more do Spiritual Parents whom God makes Instruments of the New-birth forget all their sorrow whilst they were labouring and wrestling with God by Prayers and Tears many years together for the Conversion of such a poor Soul I say how much more doth such an one forget all his sorrow and rejoyce with exceeding great gladness for joy that a Spiritual childe is born and brought forth into the Kingdom of God How doth the Apostle rejoyce to call Timothy his natural Son in the faith and to call the converted Philippians his dearly beloved and longed for his joy and crown of rejoycing in the Lord Phil. 4.1 Never did natural Parents rejoyce more in their natural children than Spiritual Parents do rejoyce in their Spiritual children And if God would please so to bless my Labours this day as to make me a poor Instrument of begetting one Soul to Jesus Christ I should think it an hour well spent I should have cause to bless God to all Eternity for this days work O remember I beseech you remember whilst you stout it and stand it out against God as you grieve the Spirit of God so you grieve the Spirits of your Ministers that desire to be faithful you compel them to give up their accounts with grief and not with joy Heb. 13.17 But when you come in and believe and obey they can say with S. John in Ep. 3. v. 4. I have no greater joy than to hear that my children walk in the Truth to hear that such an one that was awhile ago an enemy to God and all goodness is now made a friend a favourite a childe For indeed Conversion brings a great blessing to the instrument this is such a work as brings a great Blessing along with it And that 1. From God Mat. 5.9 Blessed are the peace-makers for they shall be called the children of God and surely if they that make peace betwixt man and man much more they that make peace betwixt God and man betwixt God and the
errour of his way shall save a soul from death and shall hide a multitude of sins Thus much for Caution by way of Amplification Secondly by way of Restriction and there arise these Considerations Consid 1 1. Though sometimes in temporal respects the faith of one may do good for another yet not alwayes The case may be such as in Ezek. 14.20 Though Noah Daniel and Job were in the land as I live saith the Lord God they shall deliver neither sons nor daughters they shall save onely their own souls by their faith Nay Christ himself though he trusted in God his Father perfectly yet had not faith enough to save some temporally Mark 6.5 And he could there do no mighty work save that he laid his hand upon a few sick folk and healed them Take heed we never so harden our hearts against God as to be rendred uncapable of good by others faith and prayers for us Consid 2 2. Though one mans faith may procure much temporal good for another in many things yet it is not sanctified in any without an act of their own faith exercised in Word or Prayer 1 Tim. 4.4 Every creature of God is sanctified to us by the word and prayer Moses had faith enough to obtain many temporal blessings for the people which because they had not faith to use them were turned into curses and judgements Psal 78.30 They were not enstranged from their lust but while the meat was yet in their mouthes the wrath of God came upon them Consid 3 3. Though natural Parents and spiritual Parents procure much good to their Children and People by their faith yet not 1. To all their Children and People alwayes Abraham could not do it for Ishmael Gen. 17. v. 18. O that Ishmael might live before thee said he Paul could not do it for the Jews Rom. 9 1 2 3. I could wish my self accursed from Christ for my brethren my kinsmen according to the flesh who are Israelites and therefore carries away a heavy heart v. 2. 2. Not to any so that they shall have any comfort by it till they believe themselves Look as Parents convey a natural life under God to their children but they have no comfort in it till they live themselves till they see with their own eyes and breathe with their own nosthrils c. So it is in spirituall life though they may be means under God of conveying yet for all that the children do not live by their Parents faith nor people by their Ministers faith but children and people and all live by their own faith every man must stand upon his own bottome according to the foundation he rests upon The just shall live by his faith Consid 4 4. Though such as have been instruments of others conversion and faith shall have more joy and glory yet you must understand that onely of such as have faith themselves Onely such can say I live if ye stand fast in the Lord. I will not dispute whether an unbelieving Minister can beget faith in others I suppose it may be so Note else God himself by the mouth of the Apostle would not suppose it 1 Cor. 19 27. lest while I preach to others I my self become a cast-away They may be like the builders of Noahs Ark that made the Ark to save others but were drowned themselves But I suppose very rarely God doth honour them so But suppose it prove so I am perswaded it's little joy to them But as some carnal Parents complain they have so many children so they complain when any of Gods children spring up under their Ministery And surely their Consciences tell them that such must rise up in judgement against them another day Thou that teaehest another and by preaching convertest others teachest thou not thy self Rom. 2. Therefore such have no joy in others faith unless they believe themselves So that in every respect it is true in a sound sense The just shall live by his faith Vse Now for Vse Reproof 1 It reproves the dotage of the Papists that talk much of the Coblers Faith Against the â—aith of Papists who had no faith of his own but by saying he believed as the Church believed drove away the Devil And for my part I believe it may be true that the Devil was willing to be driven away upon these terms that he might confirm the blinde Papists in the Coblers Faith that is cobled up of Pride and Ignorance Pride in their great ones that think they have so much faith and grace to spare and Ignorance in their mean ones that are so silly as to think they may borrow or buy of others for love or money what they want themselves And therefore Mat. 25.9 as the five foolish Virgins they are sent to buy oyl for themselves of them that sell it Some conceive those words Go ye rather and buy to be not an Exhortation but a Derision of foolish people that think they may buy the Oyl of Grace of others As if a true Christian in the day of Judgement should say to an obstinate Papist then when he is glad to lay hold on the skirt of a Christian and say O let me go along with you and appear where you appear No we must look to our selves go your way to your Bishops and Priests and purchase your Pardons and Indulgences from them and see if they can save you from the wrath of the Lamb we cannot help you every man must live by his own faith Ezek. 18. as the soul that sins shall die the death so the soul onely that believes shall live this Spiritual and Eternal Life Repr 2 2. This reproves such carnal Professors as have no other faith Of them that pin their faith on others but what is pinn'd upon other mens sleeves Ask them why they are of his Faith and Religion rather then any other they can give no sound reason from the Word of God but rather from Tradition they received it by Tradition from their Elders their Fathers and Forefathers were of that Religion before them and therefore they will be so too Others it may be are profane and irreligious themselves but they hope God will shew them favour for their friends sake It may be their Father or Mother or some in the family are eminent in the faith and they hope they shall fare the better for their sake and that they shall slip into heaven under their wing or by taking hold on their skirts Certainly there may be a carnal confidence in spiritual friends Zech. 7. therefore the Apostle saith by way of prevention 2 Cor. 5.16 Henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Alas it will be little comfort to a man that he hath kinred in Christ after the flesh that he hath been in his company many a time and oft and heard him preach and shewed some respect
this sore giving us peace with God and so enables to bear the outward burthen the inward burthen being removed As for this it casts all the burthen of its cares fears and sorrows upon God and so is quiet And thus much for the Life of Faith in those Adversities which happen in the course of our Life Now see how he lives the Life of Faith in Death II Branch Of Adversity viz. Faith in death A believer lives by faith in Death Faith is a godly mans life at the time of his death as it appears by the living speeches of dying men David Psal 23. Though I walk through the valley of the shadow of death I will fear no evil Simeon Luke 2. Lord now lettest thou thy servant depart in peace The Cloud of Witnesses Heb. 11. All these died in faith v 13. Reasons 1. 1. They died in faith because they believed the accomplishment of promises to be fulfilled after death as in the same place Heb. 11.13 not having received the promises but seeing them afar off and perswaded of them Believers dye in faith 1. For their Posterity as in the examples of Isaac and Jacob Heb. 11.20 21. who because God had promised to be the God of their seed when they were dying applied it to their posterity and blessed them concerning things to come 2. For the Church believing that God will make it a praise in the earth Isa 67.2 3. For Themselves when they go down to the waves of hell and the grave they see land afar off Stephen ready to be stoned Behold sayes he I see heaven opened and the Son of Man standing at the right hand of God Acts 7.56 Stephen sees heaven opened to receive him And Job chap. 19.25 I know my Redeemer lives and though after my skin worms destroy this body yet in my flesh I shall sâ—e God Moses likewise in the hazarding of himself in Egypt had respect to the resurrection of his name and body and the recompence of reward Heb. 11.26 The Saints like Moses upon the top of Mount Nebo Deut. 34.1 take a view of Canaan by faith and then they are willing to dye See Paul for further instance 2 Cor. 5. from v. 1. to 9. 2. Believers dye in faith because they see it a Conquer'd enemy Death saith the Apostle is swallowed up in victory by Christ Hos 13.13 O death I will be thy plagues O grave I will be thy destruction 'T is part of Christs victory to conquer Death 1. By conquering the devil that had the power of death 2. Our fear of death See Heb. 2.14 15. 3. They see the sting of death pull'd out so conquered as disarmed 1 Cor. 15.55 O death where is thy sting The sting of death is sin But thanks be to God who gives us the victory through our Lord Jesus Christ 4. They see it not onely a conquered and disarmed enemy but made their servant All things are yours saith the Apostle to believers 1 Cor. 3.21 22. as Paul or Apollo or Cephas are yours so death is yours sayes he As you are under God that is under you 5. Nay they see it as a Friend 1. In freeing them from the miseries of this life 2. In being their Porter or Usher into eternal life There are five Concomitants of this life which make it troublesome and Death befriends the Saints in them all by taking them away from them There is 1. The sinfulness of their Natures which makes them cry out with Paul O wretched man that I am who shall deliver c 2. There is the vanity of the Creature a sore evil For here Omnia vanitas All is vanity 3. The Wickedness of the World that constrains the Saints many times to complain with David Psal 120.5 Woe is me that I sojourn in Mesech c. 4. There are also Gods judgements upon the world In which respect death makes the godly happy for as 't is Isa 57.1 2. they are taken away from the evil to come they rest in their beds c. 5. The last evil Concomitant is the believers distance from Christ 2 Cor. 5.6 while we are at home in the body we are absent from the Lord therefore we desire sayes he to be absent from the body and present with the Lord. 6. Death is not onely chang'd to a believer but faith in death is seen also by altering our judgements concerning death The natural face of death is terrible to Nature and fear'd but faith sees it with desire Paul and Simeon can say I desire to be dissolv'd Christ hath not onely conquered death for his but the fear of death as was said before Heb. 2.14 And this resolves the second part of the Question How long a believer is to live by his faith and that is All his life long till death and then in death Therefore 't is said Rev. 2.10 Be thou faithful unto death and I will give thee the crown of life And Gal. 2.20 I live saith Paul all the while I live by the faith of the Son of God c. Hence the word of the Text is put in the Future tense The just shall live by his faith to signifie the perpetuity of this life of faith As long as we live we must live by faith But no longer And therefore though Faith is excellent in some respect yet Love is more excellent in another viz. in regard of durance 1 Cor. 13.8 to the end 't is said there Love never faileth But knowledge and means of knowledge shall cease and faith shall cease but Charity never And therefore though Faith is * above before Charity in the first apprehension of Christ yet Charity is above Faith in the everlasting enjoyment of Christ and the society of true Christians However Faith is of excellent use all ouâ— life long till we come to a perfect vision we live by faith 2 Cor. 5.7 But no longer for we need it no longer As a man that sends home a friend wiâ—h a candle and lanthorn in a dark night commands the messenger to light him to his own door and then to return again for 't is supposed he hath more light in his own house than the lathorn could afford Such a charge God gives to his Word and to faith the lanthorn-bearer Psal 119.105 Thy Word is a lamp unto my feet and a light unto my paths Go give such a man light until he come to Heaven and leave him there Or as God gave Commission to the Angel Acts 12. to awaken Peter and to shake off his chain to clothe him with garments to open the gates to lead him through the first and second Ward and when he had done so forthwith the Angel departed from him Just so Faith is like this Angel it awakens us out of the the sleep of sin shakes off the chains of Satan clothes us with the righteousness of Christ opens the door of the ear and heart leads us through the first and second Ward of
must dye shamefully at last But the other lives so as not to be questioned again and when he dies he dies with honour and respect Just so an unbeliever lives as a man Repriev'd Joh. 3.18 He that believeth not is condemned already A believer lives as a man pardon'd absolv'd by the merit mediation of his friend in the Highest Court of Heaven and though he die his death is honourable 't is but a change for a better life Thus we reade of David pardoned in respect of his temporal life 2 Sam. 12.13 The Lord hath put away thy sin thou shalt not die 2. In the conservation of life 2. In respect of the Conservation of life in the use of means For however a believer and unbeliever use both of them the same means for the maintaining of life yet not in the same manner They use both the same ayre the same exercise the same bread but the unbeliever useth these means as a beast and rests in the means and never looks higher Luke 12.19 Soul thou hast much goods laid up for many years take thine ease eat drink and be merry The believer by faith looks above the means he knows man liveth not by bread alone Mat. 4. but by every word that cometh out of the mouth of God he knows except the Lord build the house Psal 127. they labour in vain that build it c. Indeed faith teacheth him to use the means else he should tempt God But faith teacheth him not to relie upon the means for then he should slighâ— God 3. In respect of the Preservation of life from such things as are destructive as sicknesses enemies 3. In the Preservation of life and the like Therefore faith is called a Shield Eph. 6.16 Thus Daniel lives by faith in the Lions den the three Children in the fiery Furnace Hezekiah in his mortal sickness and is recovered to his perfect strength again Paul in his shipwrack Acts 27.25 Obj. But these had particular Promises for their faith to rest on Ans It is true yet we have all that general ground of the Psalmist Psal 31.15 My times are in thine hand deliver me c. But of this before in the sixth Question 4. In respect of the Prolongation of life As a just man prolongs his Parents life so God prolongs his 4. In the Pâ—olongation of life Compare Prov. 15.20 Gen. 27. last Thus a childe dutiful to the natural Father layes hold on the fifth Commandment which is the first with promise and so hath life prolonged Eph 6. Heb. 12. Thus also a childe dutiful to the Father of Spirits layes hold on that promise Prov. 3.16 Length of dayes are in her right hand and in her left riches and honour See before v. 2. Or that Isa 40.30 31. Even the youths shall faint c. But they that wait upon the Lord shall renew their strength c. 5. In ordering the Actions of life as eating 5. In the Actions of life and drinking and even recreation labour and rest Eccles 10 16. Wâ—e to thee O Land when thy Princes eat in the morning Happy art thou O Land when thy Princes eat in due season for strength and not for drunkenness And Rom. 14. last Whatsoever is not of faith is sin if it be not a particular for these things yet it is a general Rule 6. He lives by faith 6. In the Blessings of life in respect of the Comforts and Blessings of a natural life In general 1 Pet 3.10 He that will love life and see good dayes let him refrain his tongue from evil c. More particularly in respect of 1. Wealth Prov. 3.16 Wisdom there hath both hands full of blessings if thou hast but a hand of faith to receive them And Prov. 10.22 The blessing of the Lord it maketh rich and he addeth no sorrow with it whereas the riches of an unbeliever will not suffer him to sleep Eccles 5.12 The abundance of the rich will not suffer him to sleep viz. Through his care of getting or keeping or losing Obj. But many believers are poor Ans Temporal blessings are promised onely so far as needful for our frame of Spirit and present condition See 1 Pet. 1.6 Now if need be ye are in manfold temptations and so if need be ye shall be crowned with many blessings 2. Health Prov. 3.8 Wisdome in which faith is included shall be health to thy navil and marrow to thy bones Davids experience that depended on God by faith Ps 103.3 who healeth all thy diseases and v 5. maketh thee young The love of God strengthneth the Creature Obj. By this rule they should never die who alway live by faith on God for health Ans Temporal promises are made onely pro tempore and to be applyed so long as they shall be meet and expedient for us as was said of the former and no longer Now so long as God by faith raiseth up the heart to lay hold on them it is a sure sign he means to fulfil them But when he means to withdraw them he layes the keyes of Faith and Prayer out of the way 3 Peace The just live by faith for peace 1. By looking at the promise of it Prov. 16.7 When a mans wayes please the Lord he maketh his enemies to be at peace with him 'T is a promise on condition yet of free grace 2 At the Precept as a means to peace Rom. 14.19 Let us follow after the things which make for peace c. We must follow the temper of love described 1 Cor. 13.5 7. Charity doth not behave it self unseemly seeketh not her own is not easily provoked c. It beareth all things believeth all thâ—ngs hopeth all things endureth all things viz. unless the actions or Doctrines of men be appâ—rently evil for then the contrary is required 2 Epist Joh. v 10. If there câ—me any unto you and bring not this doctrine receive him not inâ—o your house nor bid him God speed Rev. 2 20. The Church there is reproved for suffering the woman Jezebel to teach and seduce Christs servants and commit fornication c So we must not suffer if any teach Antinomianism for Christ sayes expresly Mat. 5 17. I came not to destroy the Law but to fulfil it 4. Good success in the improvement of a mans natural life not onely for his own good but for the publick good And this implies many particulars For Faith teacheth a man 1. To improve his Natural life in undertaking some place of imployment in a civil life It will not suffer a man to live without a Calling So 1. Cor. 7.20 Let every man abide in the same calling wherein he was called which is meant of a particular Calling and supposes every Christian must have such a Calling for he mentions it as a charge under that general of keeping the Commands of God ver 19. 2. It stirs a man up to look to God for gifts for the
The wages of sin is death Rom. 6. last Therefore Faith must kill sin or else not bring its design to pass for Rev. 21. last No unclean thing shall enter into life Even Gods own people shall not enter until they attain perfection of Sanctification Reas 3 Because the mortification of sin is the end of Christs death Rather than sin should not die he would die Rom. 4. ult who was delivered for our transgressions c. O sayes Christ to Sin and Death I will be your death though it cost me my life Hos 13.14 O death I will be thy death c. He was crucified that our old man might be crucified with him Rom. 6.6 Therefore says Faith as I believe in Christ crucified I must also crucifie sin Rom. 6.11 Wherefore reckon ye your selves dead unto sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hoc enim refero ad fidei syllogismum says Beza 'T is the reasoning of Faith Reas 4 Because it is the Commandment of God as God commanded the Avenger of blood Onely 't is in this unlike that there is no City of Refuge for sin Col 3.5 Mortifie therefore your members on earth fornication uncleanness inordinate affection evil concupiscence c. And Gods command is the object of Faith as well as a Promise Reas 5 Because Promise is also made Alas sayes the Christian I have no power to deal with Sin or Satan O saith God I will help thee I will give thee my word for it if thou wilt take it Micah 7.19 He will subdue our iniquities and thou wilt cast all their sins into the depth of the sea As Satan is Captain on the one side so is Christ on the other side as was held forth in the Vision to Joshua cap. 5.14 As Captain of the host of the Lord am I now come 2 Chro. 20.12 Therefore sayes the faithful Soul I know not what to do though I have no power yet mine eyes are unto thee And so as David against Goliah they go out against sin in the Name of the Lord with this poor Sling of Faith and the Pebble-stone of the Word and so strike this Giant of Corruption in the forehead that it sinks down by degrees and at last they tread upon the neck of their proudest Lusts Vse 1 Information Information from this Branch of the Life of Faith in several particulars 1. From the Object of Mortification sin viz. 1. From the object of mortification That those that are in Christ have sin and sinful affections remaining in them For what must the just that lives by Faith mortifie Surely not his grace It is something that is sinful he must not fight with his own shadow The body of sin must be destroyed Rom. 6.6 The law of sin and death abolish'd Rom. 8.2 God sees something and an enlightned Soul sees something that is to be mortified and fights with some-body Col. 3.5 Mortifie therefore your members that are on the earth c. And lest they should say We have no earthly members the Apostle gives instance fornication uncleanness c. And lest they should say VVe do not live in these sins now the Apostle answers by way of Concession Ver. 7. You do not live in them indeed you do not walk in them but yet a remainder of the seeds of these sins is in you still you may be tempted to them and therefore strive against them Put off all these vile affections c. 2. From the Act. To mortifie is to kill outright 2. From the Act. It 's not enough to abstain from the outward acts of sin but we must subdue the inward desire will and affection to sin VVhy Because abstaining from the outward act is but a restraining or imprisoning of sin But the subduing the inward desire will and affection of Sin is the Mortifying of Sin For the Life of Sin lies in the Will And therefore of the two in evil things it is less dangerous to do that which we will not Rom. 7.19 20. than to will that which we do not Sin is never mortified until inordinate affections be mortified In these lies the heart-blood of sin Mat. 5.27 Whosoever shall look to lust hath committed adultery in his heart 3. From the Instrument 3. From the Instrument If by Faith sin be mortified see the mistake of those that will needs have sin mortified before they believe or else they will not believe O say they The errour of such who will not believe till first made whole if such and such a lust were mortified I could believe but so long as the case stands thus I dare not As much as to say If they were rid of the disease beforehand they would go to the Physician and take Physick Indeed it s required they should be sensible of their disease And though we do not say we must thus prepare our selves yet we may safely say God thus prepares his people for Christ Mat. 9.12 13. They that are whole need not the physician but they that are sick I am not come to call the righteous but sinners to repentance Now then seeing we cannot be rid of our disease till we come to the Physician and we cannot come without faith therefore we see the errour and mistake of those that will not believe till first made whole Vse 2 Let us Examine if we live by Faith in Christ by this Then we live the Life of Mortification Examination Gal. 5 24. They that are in Christ have crucified the flesh with the affections and lusts Hast thou done so Many are mistaken and think some that sin is not mortified when it is others that it is when it is not A poor childe of God cries out Mine enemies my sins live and are mighty c therefore I live not by Faith But a Moral man he can say I was once a Drunkard or Swearer but now I have left all my vain company therefore my sin is mortified and yet it may be he is as covetous now as luxurious as before VVherefore its hard to know whether sin be truly mortified for as in some Grace hath a name to live and is dead so in others Sin hath a name to be dead and is alive Sometimes one sin drives out another while particular ends and aim or light of Nature c. over-rule in this rather than that Therefore Examine But how shall we know if sin be mortified indeed Ans 1. If sin die then we are first sick of sin Marks of true Mortification as commonly before men die Ipsa senectus morbus themselves are weary of themselves As the Soul is sick of love to Christ Cant. 2.5 so it is also sick of sin Psal 38.4 Mine iniquities are gone over my head as an heavy burthen they are too heavy for me my wounds stink and are corrupt c. 2. If sin dies aright it dies in all parts 2 Mark Col. 3. Mortifie your members not one member onely
As a natural death seizeth on all parts heart and all so true Mortification extends it self to all parts of the old man even to the best beloved sin and that which lies next the heart 3. Then there is no more delight in sin 3 Mark Rom. 6. If sin be dead in us we are dead to sin Bury my dead out of my sight said Abraham of his beloved Sarah when she was once dead Gen. 23.4 4. Further let us see 4 Mark if we have proceeded against sin as the avenger of blood in those eight Particulars above-mentioned viz. Is there 1. A rising of the heart against sin 2. A diligent enquiry after it 3. An accusation of it c. Obj. But my sin revives in me rather than is mortified Ans I answer as before VVhen a beast is struck it struggles Besides as Christ died a lingring death so doth a believers sin that is crucified with him There is a long Combate between the flesh and Spirit as there was between the houses of Saul and David Gal. 5.17 2 Sam. 3. The flesh lusteth against the Spirit c. Obj. Yea but there is a combate in the Conscience of Natural men against sin as there is in the Regenerate of the Spirit against the flesh And I am afraid mine is no more how shall I know it Marks of the combate of flesh against Spirit Ans Know it thus 1. By the Cause What is the Cause of this Combate or Trouble of Conscience Is it onely some gross sin or great judgement That may proceed from the horror of natural Conscience But if thy very corrupt frame of Nature troubles thee and its putting forth in the least sins in sinful thoughts in sinful looks c. This combate proceeds from a Nature renew'd by the Spirit of God Rom. 7.23 24. I see a law in my members rebelling against the law of my minde O wretched man that I am c Second Mark of the difference 'twixt a true and false combate 2. By the Aim The aim of a natural man in his combate or wrestling is onely to give sin a foil or at most a fall and he is willing to let it rise again so it will be quiet and not bring him to shame by giving him a fall in the place of lookers-on But the aim of a spiritual man in his combate is not onely to give sin a fall but to kill it and crucifie it He lives the Life of Mortification he desires that all that natural enmity which is in his heart against God Eph. 2.16 may be utterly slain 3 Mark 3. In the Effects and Issue For 1. the combate of a Natural man drives him to false succours When the evil Spirit troubles Saul he runs now to his Musick now to the Witch of Endor Cain to his building of Cities But a spiritual man runs to Christ Rom. 7.25 Who shall deliver me from the body of death I thank God sayes he through Jesus Christ our Lord. 2. The combate of a Natural man endeth usually either in Despair or Dissoluteness The flesh gets the better hand and at last his troubled conscience comes to be drown'd or sear'd But the combate of Spiritual men ends in Victory his conscience is more tender and smites him for the lap of a garment or any small thing and so he gets more power against sin from day to day Though he halts for it yet he gets the victory Vse 3 Thirdly It Reproves all that live not by Faith the Life of Mortification Conviction Reproof to 7 sort of persons 1. Such as rather make peace with sin than fight against it Though the Lord hath sworn that he will have war with this Amalek from generation to generation Exod. 17.16 What is this but to make a Covenant with Death and to be at an Agreement with Hell Isa 28.15 2. Such as in stead of fighting against sin fight for it See also Jer. 44.16 As the Sodomites for theirs Gen. 19. or the Benjamites in defence of theirs Judg. 20. or the Ephesians for their Diana Acts 19. Such take the Devils part and fight against Christ as the Dragon against Michael Rev. 12.7 3. Such as nourish and cherish their Sin as the countryman did the Snake till it sting them to death What Solomon sayes of one Sin may be said of all Prov. 23.32 At last it biteth like a Serpent and stingeth like an Adder These are such as make provision for the flesh to fulfil the lusts of it Rom. 13. last 4. Such as seem Neuters in this Christian Warfare Though none are so indeed for all are either with Christ or against him But some seem Neuters as Laodicea Rev. 3.16 that is neither hot nor cold Double-minded men that are unstable in all their wayes Jam. 1.8 Such as the Lord will spew out of his mouth Why halt ye between two said Elijah 1 Kings 18.21 if Baal be God follow him if God be God follow him 5. Such as will chide and rate their Sins and themselves for their Sins as Saul did before David My Son I have done very foolishly and Pharaoh before Moses 1 Sam. 14.16 Exod 9.27 The Lord is righteous but I and my people are wicked and Judas did before the High-Priest I have sinned in betraying the innocent blood and yet for all that they spare the life of them They had rather kill themselves than kill their Sins as Saul did and Judas also 6. Such as will restrain Sin or imprison it or binde it to its good-behavior or cast it so bound into a pit as Joseph was cast by his Brethren that the world may not see their wickedness Gen. 27.21 but they are resolved they will never kill it outright No but they plead for the life of it as Reuben pleaded for the life of his Brother Let us not kill him 2 Sam. 18.5 c. Or as David for Absolom Deal gently with the young man Just so men deal with their Sins they are kinde-hearted to their Sins but cruel to their Souls 7. Such as will whip and scourge their Sins and themselves for their Sins but spare the life of it As Papists do by their Fastings Pilgrimages and Scourgings and then presently give a new Indulgence to Sin As the worshippers of Baal cut themselves with knives and lancers 1 Kings 18. So these mortifie the outward man but the inward man is never pricked at the heart Alas it's easier to endure all outward torments than to mortifie one lust The sinner will endure any pain Job 2. so his sin may live Skin for skin and all that a man hath will he give for his life Now Sin is the very life of a sinner in his own apprehension dearer than his right hand or his right eye 8. Such as deal with their Sins as those Cutters in the 10 of Luke dealt with the Traveller between Jerusalem and Jericho wound them sore and leave
he kept his integrity he will sooner part with his life Job 27.2 than part with that As it is with a man at Sea in a great storm when all is cast over-board the very Corn that feeds him the very Clothes that cover his nakedness yet he makes much of his life he swims to the shore with that though he lose all the rest So it is with a gracious person whatever he loses in Troubles and Tentations he shall never lose the seed of grace We may say of him as Paul Acts 20.10 Trouble not your selves for his life is in him 5. They can never wholly lose the Spirit of Sanctification from whence this grace springs As God promised he would not take his Spirit from Solomon as he took it from Saul 2 Sam. 7.14 15. So Christ hath promised he will never wholly take away his good Spirit from his Elect but it shall abide with them for ever Joh. 14.16 He prays for a Comforter for them that should abide with them for ever 6. They shall not lose the habit of Faith Luke 22.32 I have prayed for thee that thy faith fail not Though Peter lost the acting of Faith yet not the habit that ceas'd not as a man in sleep loseth the acts of Seeing Hearing Speaking but not the habit so a Christian in Tentations may lose the acts but not the habit of Faith 7. They never lose their Vnion with Jesus Christ being knit to him by Faith and the Spirit As a Member knit to the Head by Nerves and Sinews though it may be benumm'd or asleep yet it is united to the Head still so is a true Believer at the worst though he may be stupified or benummed by corruption or temptation yet he is united to the Head still Ans 3 Yea 3. Though the righteous fall he is so far from being cast off so far from falling finally and totally that through mercy he gets strength by his fall he grows more wary and watchful he trusts himself less and trusts God more and so gets more strength by tentation opposition As a broken bone well set again is stronger than before As we see in the case of Peter and so in the case of Job Satan comes on purpose to destroy his grace and Job waxeth stronger in it as some reade the words Chap. 2.3 He holds fast his integrity Job 2.3 or increaseth in strength in his integrity So that true grace gains by opposition the more it is assaulted the more it is increased so far is a true believer from finally falling away from grace Obj. 2. But we reade of some which for a while believe Luke 8.13 and in time of Tentation fall away Therefore how doth the just live by Faith for Perseverance Ans 2. This believing was no more than giving credit or bare assent to the Word as Devils and making Profession of the Faith as Simon Magus did Their hearts were never right with God which appears by this the seed ne'r sunk into their hearts they were stony ground stony hearts at the best and though they heard the Word with joy as Herod did yet not every part of the Word for they could not digest the Doctrine of Self-denial no more than Herod did Obj. 3. But we finde Joh. 15.6 Branches planted in Christ that yet may wither and be pluckt away and cast into the fire Ans 3. There is a twofold implantation into Christ 1. Common and outward by Baptism and external Profession 2. The other inward and spiritual by true Faith They who are thus implanted are ever fruitful and as Cant. 6.6 there is none barren among them Obj. 4. It is said Ezek. 18.24 If the righteous turn away from his righteousness and commit iniquity in the sin that he hath sinned he shall die Therefore a righteous person may fall away and perish Ans 4. 1. Some conceive the Text speaks of those onely who are morally righteous 2. Others conceive that onely temporal judgement and death is here spoken of for the peoples quarrel with Gods proceedings in reference to temporal judgement is the occasion of this answer from God 3. If it be meant of such as have justifying Faith and in reference to eternal death yet we say A conditional speech is but an eruditional speech to warn us of our own weakness and to make us watchful Nihil ponit in esse it proves nothing directly of it self Obj. 5. VVe reade of some 2 Pet. 2.20 that had escaped the pollutions of the world through the knowledge of Christ and were washed and yet return with the Swine to the wallowing in the mire Ans 5. He speaks not of the true faithful but of hypocrites who were cleansed from gross and scandalous sins and yet returned again to their mire so that they remained Swine for all their washing Obj. 6. But we have the Example of Solomon 1 King 11.4 falling into Sensuality and gross Idolatry and so continued for ought we reade in the story Ans 6. It is confest he fell grievously to be an admonition to us that no man might trust to his wisdom or created grace but yet he repented and was saved 1. The Holy Ghost gives him this Name viz. Beloved of God 2 Sam. 12.24 and Nehem. 13.26 he is said to be a man Beloved of God 2. He was a Prophet and Pen-man of Scripture and therefore a holy man 2 Pet. 1. ult The Scriptures were delivered by holy men as they were moved by God Obj. But he fell from his holiness Resp. but he recovered again for Luk. 13.28 All the Prophets are in the Kingdom of God 3. God had promised That he would not forsake Solomon utterly though he did correct him 2 Sam. 14.15 4. His Book of Ecclesiastes declares his unfeigned Repentance and therefore is a testimony of Gods acceptance of him and of his Salvation Obj. 7. But this Doctrine will make secure and careless Security twofold Spiritual Ans 7. There is a twofold Security 1. Spiritual that makes the Saints secure in God as Psa 23.4 6. Though I walk through the valley and shadow of death I will fear no evil for thou art with me surely goodness and mercy shall follow me all the days of my life Carnal 2. Carnal when a man is secure in himself in trusting to his own strength So that this Doctrine doth not make the Saints secure and careless but more couragious and diligent However though they shall not fall totally and finally yet without heed they may fall dangerously and fearfully and therefore they have cause to be watchful and to be working out their Salvation with fear and trembling Vse 2 2 Use is for our Information That a man in the state of grace may be assured of his Salvation Information about assurance of salvation For the main argument against the certainty of Salvation is The uncertainty of Perseverance If Perseverance be certain then is Salvation certain for He that continueth to
Discourse or a bare speculation of Heaven which will bring a man thither no more then the Reading of the History of such a Countrey or the Beholding of it in a Map which will transport a man to the place it self But there must be a sound and full Conveyance of it to the Soul And so the just must live by Faith in regard of Eternal Life 4. Reproof of not improving Eternal Life 4. It Reproves such who though they have somewhat to shew for their Inheritance Because they are Believers yet they live besides their Means because they do not act their Faith at least so much as they should in respect of Life eternal We say of many a worldly man because he doth not enjoy or improve his estate He lives besides his Means It 's one of the vanities that Solomon discovered under the Sun Eccl. 6.1 2. A man to whom God hath given riches wealth and honour so that he wanteth nothing of all that he desireth yet God giveth him not power to eat hereof This is vanity saith he and an evil disease And is it not a greater vanity when God hath given a man heavenly riches and honour and yet he lives not by Faith upon it improves it not to the best advantage Such an one lives beside his means How is it that Gods people are so cast down in Troubles Wants weaknesses in Reproaches in Persecutions Did they but act their Faith to believe that they shall one day as surely possess heaven as they possess the very house they dwell in upon earth how would the Apprehension of future joys drown and swallow up the sense of present miseries Why should the Kings Son be so lean from day to day Who hath such an Inheritance at the last and such a Father to provide for him in the mean time Luk. 12.32 Fear not little flock for it is your Fathers good pleasure to give you the Kingdom 5. This Reproves such as are Earthly-minded 5. Reproof of Earthly-mindedness for such live not by Faith in respect of Heaven or Eternal Life They live as if they were Terrae filii Sons of the earth as if that curse of God were fallen upon them Jer. 17.13 All that forsake thee shall be written in the dust The Church of the first-born are said to be written in heaven Hebrews 12.23 But these men as if they had nothing to shew but onely for the earth are said to be written in the earth as if God should say Go thy way thou art an Earth-worm and therefore Earth shall be all thy Portion It may be thou hast many writings to shew for a piece of the earth but nothing for heaven and therefore says God write him down An Earthly-minded man and An Earthly-portion'd man Psal 17.14 They are called Men of this world which have their portion in this life Give them but a fat portion in this life on this side Jordan take Canaan take Heaven who will for them The Devil casts so much dust in their eyes they cannot see to live by Faith in respect of Heaven Obj. But it may be these men will say We are too uncharitable for they are profess'd Christians and they well remember the two last Articles of their Creed Resurrection of the Body and Life Everlasting Answer shall be made to this in a third Use Vse 3 Vse 3. Of Examination Examination of Faith in respect of life Eternal 3. This is of use for Examination to examine whether we believe as we profess when we say We believe the Resurrection of the Body and Life Everlasting And we may know this 1. By our carriage in Life 2. By the respect we bear to Death By our carriage in Life 1. By our Carriage in life and that in respect of our 1. Affections 2. Meditations 3. Speeches And 4. Conversation 1. Our Affections 1. By our Affections A man that is far distant from his Native Country and dear friends he mingles many a Meal with his tears when he thinks of the distance of the place But how doth he rejoyce when he is once upon his return Especially when he comes within sight of land his very heart leaps within him and he cannot hold from saluting the place Oh my dear Country Blessed be God that I have lived once again to see thee and am so near to enjoy my surest friends within thee Just thus is it with a man that is bound for heaven that lives by Faith in regard of Life Eternal When he well remembers his great distance from God and Christ the Saints departed for whilst we are here at home in the body we are absent from the Lord I say when he remembers this it fetcheth many a sigh and tear and groan from his heart Psal 137.1 By the waters of Babylon we sate down and wept when we remembred thee O Sion See how they hang their heads and they hang their harps by the water-side as if they neither took delight in themselves nor any thing else whilst they are so far from their Native Country So 't is with a creature that is Heaven-born and Heaven-bound he cries and sighs and groans while he is so far from home 2 Cor. 5.4 For we that are in this tabernacle do groan being burthened c. And how glad are such when they come near their journeys end See how Paul skips in his desires like the Iron to the Load-stone I desire saith he to be dissolved and to be with Christ Phil. 8. which is best of all And old Simeon falls a singing as if his Deaths-day were his Birth-day Lord now littest thou thy servant depart in peace c. Therefore Examine thy self well what are thy chief Sorrows and what are thy chief Joys Dost thou sorrow most of all for thy distance from Christ and thy heavenly Country Dost thou rejoyce when thou thinkest of drawing near thy journeys end This is a good evidence that thou hast something to shew for Heaven But on the other side if all thy delight is in the World in the flesh-pots of Egypt and the remembrance of thy latter end is bitter to thee and thou art ready to say as an Atheist once I know what I have here Grand Atheist but I know not what I shall have hereafter That 's a shrewd sign thou hast onely thy portion in this life and no faith at all for the Life to come 2. Our Meditations 2 We may know by our Meditations For if we would flatter up our selves that we have heavenly Affections and yet want heavenly Meditations we do but deceive our own hearts and bring our selves into a Fools-Paradise for that 's most certain look where our Affections are there will our Meditations also be we cannot keep our thoughts off from what we love and prize dearly Where our treasure is Mat. 6. there will our heart be also there will our minde be Vbi amat non ubi animat where it
overtaken with self-confidence to relie upon the Mountain of his created strength or created Grace he is never well till he hath deeply humbled himself for it as David did Psal 30.6 And therefore I say a Believer so far as he is himself does all he doth in the strength of God If he be to preach if he be to pray whatever he be to do he dares venture upon nothing in his own strength lest God should blast his endevours in stead of blessing them 2 Cor. 3.5 Not that we are sufficient of our selves to think any thing as of our selves but our sufficiency is of God Phil. 4.13 I can do all things saith the Apostle through Christ that strengthneth me yea bear all things in the strength of Christ but nothing in his own strength This is an infallible symptome of the Life of Faith Psal 84.5 Blessed is the man whose strength is in thee 3. The third and last Evidence hath respect to both 3. In point of both for whether a Believer be to resist that which is evil or to perform that which is good as he goes out in Gods strength so he goes to God by Prayer in both respects for prayer is a calling in of the strength of God and a believing creature is ever a praying creature unless under Tentation and therefore true Prayer is called the Prayer of Faith and indeed Prayer is one of the first evidences of Faith I do not mean the Gift of Prayer whereby we can express our selves in good words But the Spirit of Prayer and Supplications whereby we express our selves in good and child-like affections No sooner hath a man Faith but together with his Faith he receives the Spirit of Adoption whereby he cries Abba Father Rom. 8.15 therefore as the same Apostle saith Rom. 10.14 How shall they call on him in whom they have not beleeved they are but poor formal Prayers without Faith So we may say on the other side How shall they not call on him on whom they have believed 2 Cor. 4 13. We having the same Spirit of faith according as it is written I believe therefore have I spoken we also believe and therefore we speak none of Gods children are born tongue-ty'd I am sure not so hard tyed but there will be inward sighs and groans and wrestlings with God when there are no outward expressions at all The Spirit of Faith is ever attended with a Spirit of Prayer and Supplication And this is the last Evidence by which we may judge of unfeigned Faith from that which is feigned and counterfeit Branch II. Of Examination Living by faith is the touchstone to try all Doctrines and Religions whether they be true or false And as this serves for the Trial of Persons so also of Doctrines and Religions That Religion which teacheth us to live by Faith and to lay hold on the Righteousness of Christ who was made sin for us that we through him might be made the righteousness of God to life Eternal that is undoubtedly the true Religion But that Religion which slanders the Life of Faith as if it were absurd to be justified by the Righteousness of another That which teacheth we have no Original Sin remaining in us but that all is wash'd away in Baptism contrary to that of the Apostle Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death That which teacheth inherent Righteousness necessary to Justification and that it is possible also a man may so fulfil the Law of God as to Merit at Gods hand yea that he is able not onely to do what the Law requires but to over-do even to do so much as to spare of his oyl for others This is a Doctrine and Religion savouring of horrible Pride and Presumption and therefore false But that which teacheth us to go out of our selves and to give the Glory of Salvation to Free-grace and so to live by Faith this is true and there is no unrighteousness in it Now in case we finde upon search That we do believe we have infinite cause to be thankful In case we finde we believe not we have as great cause to be humbled and to seek out for Faith Vse IV. Of Thankfulness Vse 4 The fourth Use is of Thankfulness for them that have obtained Faith and know how to live by it Thankfulness for Faith Thankfulness for our selves for our Friends Yoke-fellows and Children as the Apostle is thankful Ephes 1.15 Phil. 1.3 Col. 1.3 4. What hath God given them Faith he hath given them an excellent livelihood We rejoyce when great Lands and Livings fall to us or our friends but what is all this to Faith which is the very life of our lives our living to Eternity All the blessings of Natural Spiritual and Eternal Life are wrapt up in Faith Indeed there are many quickning Considerations should stir us up to be thankful to God with all our Souls Grounds of our Thankfulness That we should say as David Psal 103.1 2. Bless the Lord O my Soul and all that is within me bless c. First For first of all 1. 'T is Gods gift Faith as the Scripture saith is the gift of God Eph. 2.8 If we could obtain Heaven by our own Workmanship or Faith it self as a particular work of our own to fit us for Heaven we might have some cause to boast and so the less cause to be thankful But neither the works which the Law requires in general nor this work which the Gospel requires in particular is of our own working or springs out of the liberty of our own Will but it is the gift of God Look as Christ fulfilled for us all that Righteousness which the Law requires So he bestows upon us that very Faith which the Gospel requires also And Faith is like an empty hand or an empty Beggars Dish and such a Dish as is given together with the Alms it self that all the glory may be given to God and none at all to the Creature And as we are bound to be Thankful to God for the very first Faith he worketh in us So also for all the degrees and increases of our Faith Luke 17.7 The Apostles pray Lord increase our Faith to intimate That all the growth and increase of Faith is from God as well as the first seed of Faith For The Righteousness of God is revealed from faith to faith as it is written The just shall live by his faith Rom. 1.17 As God is the first Author so he is the carrier on and Finisher of our Faith Phil. 2.6 Heb. 12.2 And when he begins he will also make an end therefore be thankful for Faith from first to last It is his Gift it is his free Gift without the least desert on our part therefore let him have the praise of it 2. 'T is a gift necessary to our being 1 Thess 5.8 Secondly It is such a Gift as is absolutely