fear of falling away because God is able to keep from falling and Rom. 14.4 assured that they shall stand because God is able to make them stand and Rom. 11.23 The Apostle speaking of the conversion of the Jews layes down this as a ground for us to beleeve they shall bee grafted in again because God is able to graft them in again 3 Because I finde distrust of the ability of God is in Scripture branded for unbeleef and that of the highest nature Psal 78. v. 19 20 21 22. They said Can God furnish a table in the wilderness Can hee give bread also Can hee provide flesh for his people Therefore the Lord heard this and was wroth vers 22. Because they beleeved not in God and trusted not in his salvation 4 Because the promise alone without a consideration of the power of God to perform the same is not a sufficient ground for faith If a man should promise me a thousand pound I must consider his ability as well as his promise before I can upon good ground beleeve that ever I shall have so much of him for if he be not able hee cannot give it and so his promise is nothing So though I have a promise for such and such a mercy yet if I do not consider Gods ability to perform this promise as well as the promise there will not bee a ground sufficient to make mee beleeve For what if the heart object as once Israel did True here is a promise but can God perform what he promiseth if the soul say Yea he is able then the power of God presently comes into consideration and I have that as well as the promise for the ground of my faith if the soul cannot beleeve this That God is able then the promise alone will not perswade it neither indeed can it and so it is not ground sufficient to cause it to beleeve for the mercy So that both these viz. the promise of God and Gods power to perform the same must go together to make up the ground of faith When I would act faith I must first go to the promise and there behold and consider what God hath freely promised to such a poor miserable creature as I am and work this upon my heart that this word of God is a truth when I have done so I am to endeavour to bring up my heart to beleeve the power of God viz. That God is able and All-sufficient to fulfill this promise whatsoever seems to bee in the way or to hinder the same Now although we are ready to think that this is a very casie thing to beleeve the power of God and that wee have no doubt at all thereabouts yet assuredly it is a most hard and difficult thing and I am perswaded that the greatest part of our unbeleef springs from hence a distrust or questioning of the power of God I have known one as confident as another that hee did beleeve the power of God and could not think otherwise who yet when hee came to follow up his doubts to the first head found it far otherwise that the greater part of them did arise hence I have many times thought the question hath been onely thus Will God do this for mee change this heart kill this corruption c and could I bee satisfied in this I have thought all my doubts would bee over but when I have endeavoured to search to the bottome I have found the state of the question to bee much altered and heard a secret whispering there Can God do such a thing Can this cursed heart of mine be changed Is it possible that such and such corruptions that I have been so long contending with and used all means against and are yet as strong and lively as ever should ever bee subdued Hence comes our unbeleef for a great part of it therefore would we live by faith as wee must keep to the true ground which is the promise of God and his power to perform it so likewise to the full ground i.e. we must act faith in both viz. the promise and power of God And me thinks when I ponder upon this that the power of God as well as the promise is the ground of our faith I do not at all wonder why there is so much unbeleef and so little of the life of faith in most of us because there is an opinion in all our hearts that it is a very easie thing to beleeve the power of God as if we had such abundance of faith that that which ever hath been and was from Abrahams time to Pauls the highest and most noble act of faith as if wee read Scripture wee shall finde this of beleeving the power of God ever was and hath been were easiest to us as if that which declared Abraham strong in faith were now a thing common and from taking it for granted wee do the thing wee take no pains with our hearts hereabouts And therefore it is no wonder wee lye in unbeleef so much as wee doe whilst wee sleightly pass over and carelesly neglect one of the principall grounds of faith 3 The third thing in our description of living by faith is the extent of this living by faith it extends it self to all good expected or hoped for to all evils present or feared whether relating to the life present or that which is to come The natural way for the obtaining of mercies preventing of judgements it s to run to our own righteousness our amending and doing but now the Christians way is the exercise of this life of faith I obtain all good by faith I prevent or remove all evill by faith Rom. 9.31 32. But Israel which followed after the Law of righteousness hath not attained to the Law of righteousness Wherefore Because they sought it not by faith but as it were by the works of the Law The Jews found a want of righteousness the Law that the Lord gave them by Moses convinced them of much sin and unrighteousness they see themselves sinners the Law terrifies them conscience gripes them what now do they do Why see v. 32. presently they run to the Law that bids them amend their wayes do thus and thus this they do and yet as far from obtaining what they want or removing their fears as ever because they sought not in a way of faith The Gentiles likewise they have the same wants and ground of fear the Jews had What do they Why this they do They hear a message a glorious message of one Jesus Christ which was crucified at Jerusalem through whose death poor sinners beleeving in him should obtain righteousness and salvation hereupon they presently disclaiming any worthiness in themselves or any thing they could do flye to Jesus Christ by faith and so obtain righteousness vers 30. The Gentiles which followed not after righteousness have attained to righteousness even the righteousness which is of faith They get their great want supplied their conscience truly pacified
as thou hast done what say you to Paul and others Object 5. But Christ doth not belong to me Answ 1. Thou shouldest not hearken to an objection which tends to drive thee from Christ when he commands to come to him 2 If God gives thee a heart to come then is the matter out of doubt Christ belongs to thee for beleeving gives thee a right Gal. 3.22 That the promise by faith of Jesus Christ might bee given to them that beleeve 3 Whether Christ belong to thee or no it s better to cast thy self upon him and dye in obedience than to run from him and dye in disobedience 4 Whatsoever makes against faith is assuredly from the Devil and not to bee beleeved this doth so Object 6. But I am not elected Answ 1. Election is a secret secrets belong to God I am not to question Gods secret will whether or no I am elected but to obey his revealed will which commands to beleeve 2 The way to know election being a secret is not to question the same but beleeve in hope against hope Heb. 11.1 Now faith is the substance of things hoped for the evidence of things not seen 3 Upon this ground thou shalt never beleeve for if thou canst not know thine election but by beleeving and wilt not beleeve till thou knowest thou art elected thou shalt never beleeve 4 By this thou wrongest Gods intention in revealing it who never revealed it to keep souls from coming to Christ but to strengthen their faith being come 5 Thou hereby settest one part of Gods will against another that which discovers election against that which requires beleeving 6 Thy questioning thou art not elected proves not the thing if any thing the contrary because Satan the father of lies tells thee so Object 7. But I have no power to come to Christ Ans Seek a power of God see a Promise for encouragement Isa 40.29 30 31. He giveth power to the faint and to them that have no might he increaseth strength vers 30. Even the youths shall faint and be weary and the young men shall utterly fall vers 31. But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary and they shall walk and not faint Obj. 8. But I have not a heart to seek Ans Hast no tongue neither seek though with thy lips God may give a heart whilst thou art speaking Hos 14.1 2 Take words and turn to the Lord say unto him take away all iniquity and receive us graciously Obj. 9. But alas I have a long time sought a power and finde none which hath made me weary and to give over seeking Ans 1. God is a free Agent and therefore will not be limited to time or ways in working but will work when and how he pleaseth and likewise an infinite being and therefore a Creature may not comprehend him in time which destroys his infiniteness but leave him all time to work in his own It was Israels fault to limit God Psal 78.41 Yea they turned back and tempted God and limited the holy one of Israel 2 Thou hast not sought perhaps in faith therefore not found what thou seekest for Jam. 4.3 Yee ask and receive not because yee ask amiss Israel sought righteousness yet obtained not why Rom. 9.31 32 with Chap. 11.7 Israel which followed after the Law of righteousness hath not attained to the Law of righteousness vers 32. Wherefore because they sought it not by faith So 3 Wilt thou say because thou hast not thou never shalt this conclusion follows not 4 God works all for the glory of his grace which as yet may be more magnified in denying than giving when a soul can live no longer without a mercy it comes with a welcome and grace is exalted hence God oft seems to deny a mercy not because hee wil not give but because the extreamity is not so great as may stand with the advancement of his grace in giving Isa 30.18 And therefore will the Lord wait that he may be gracious unto you and therefore will he be exalted that he may have mercy upon you Isa 33.10 Now will I rise saith the Lord now will I be exalted now will I lift up my self Isa 63.12 13 14 Where is he that put his holy Spirit within him that led them by the right hand of Moses with his glorious arm dividing the water before them to make himself an everlasting name vers 13. That led them thorow the deep as an horse in the wilderness that they should not stumble vers 14. As a beast goeth down into the valley the Spirit of the Lord caused him to rest so didst thou lead thy people to make thy self a glorious name 5 The longer a thing hath been sought the more sweet and satisfying when found long seeking will make Christ sweeter Mercy sweeter 6 Thou faintest and art weary see what God saith to one in this condition Isa 40.28 to the end Hast thou not known hast thou not heard that the everlasting God the Lord the Creator of the ends of the earth fainteth not neither is weary There is no searching of his understanding 7 Adde to thy seeking waiting if inferiors wait on Superiors much more should creatures on the Creator seeking shews want and desire this may have self-love in it waiting shews subjection to God and submission to his will this is true Self-denial to such a blessing is pronounced Isa 30.18 Blessed are all they that wait for him Object 10. But I am filled with fears as I think none that I am a rejected person a cast-away and therefore in vain to come Answ This ariseth onely from Israels mistake Isa 40.27 My way is hid from the Lord and my judgement is passed over from my God Yet see her folly vers 28 29 c. Hast thou not known Yea Sion from the same mistake saith as much yet false Isa 49.14 15 16. But Zion said The Lord hath forsaken mee and my Lord hath forgotten mee vers 15. Can a woman forget her sucking childe that she should not have compassion on the Son of her womb yea they may forget yet will not I forget thee vers 16. Behold I have graven thee upon the palms of my hands thy walls are continually before mee It can be nothing but sin can make thee think thus See what God saith to it Jer. 51.5 For Israel hath not been forsaken nor Judah of his God of the Lord of hosts though their land was filled with sin against the Holy One of Israel Object 11. But I have been with Christ and since am a notorious backslider and dare not come again Answ Though it hath been thy sin to run from him yet now it is thy duty to come again to him thou hast not been so ready to run away but hee is as ready to receive thee Consider but one example of God to Israel Jer. 2.3 both Chapters 1
manifestations of the love goodness power of God c. So long as these remain they adhere to the promise but so soon as these are a little decayed or the sense of them withdrawn they are off the hinges and cannot adhere to the Promise any longer so that it is but now and then rarely when and whilst affections are up that these rest on the Promise they are five times more off than on they live ten days in unbelief for one of faith Some others will adhere it may bee though they finde none of these to the Promise for a little moment and then they look that the thing for which they cleave to this promise should instantly bee theirs but finding the contrary they faint and give over adhering both these are hereby distinguished from living by faith 2 Quietly i. e. It rests upon the Promises without murmuring or repining though the thing promised be delayed and every day it is looking for and desiring the coming thereof O when will it come yet it is quiet it doth not speak evil of God nor of the Promise though it thinks long every day to have the Promise fulfilled yet doth it not think it too long though the fulfilling thereof bee delayed for a good time but contents it self herewith I have a promise though when or how I shall have it fulfilled I know not when God will give this do this or how I know not only here I have a promise this I adhere to Yea sometimes the soul may say Whither God will give this to me I do not certainly know only here is a promise and I have no reason to think the contrary and therefore I will wait upon him let him do what seemeth him good Lament 3.26 It is good that a man should both hope and quietly wait for the salvation of the Lord. This Habakkuks Vision teacheth us chap. 2.4 Behold his soul which is lifted up is not upright in him hut the just shall live by his faith He whose heart is lifted up swolne with pride and impatience cannot bear Gods delay but the life of faith teacheth quietness under this Now this distinguisheth living by faith from that impatient waiting of many souls accompanied with murmuring and repining if the promise be delayed which was the fault of that wicked King 2 King 6 33. And he said behold this evil is of the Lord what should I wait for the Lord any longer Of Rachel though a godly woman Gen. 30.1 When Rachel saw that she bare Jacob no Children Rachel envied her sister and said unto Jacob Give me children or else I dye And of Israel for forty years together whilst they were in the Wilderness if they wanted any thing Bread Flesh Water presently they murmured which murmuring of theirs is described wherein it lay Psal 78. vers 17. to 23. They tempted God in their hearts by asking meat for their lust yea they spake against God they said can God furnish a table in the Wilderness vers 21. therefore the Lord heard this and was wroth vers 22. Because they beleeved not in God and trusted not in his Salvation And we are bid beware of it 1 Cor. 10. vers 1 2 c. 3. Orderly it rests and relies on Gods Promise in Gods way using means those means which he hath appointed it should wait in the use of as Hearing Reading Prayer Meditation Christian Society c. Isaac had a promise he should have seed and yet seeks God for his wife wait but wait orderly The Spouse in Canticles Chapters third and fifth when her Beloved twice had with-drawn himself and was gone she waits for him but in an orderly way she doth not lye still sleeping and slugging upon her bed and say Well my beloved is gone for the present but he will come again but up she gets her and about the streets she goes and enquires of every one she meets with Saw you him whom my soul loveth shee runs to the Watch-men O! saw you him whom my soul loveth from them to the Daughters of Jerusalem O! saw you him whom my soul loveth thus she waits yet is active using means Now this distinguisheth living by faith 1 From a careless waiting and resting upon the promise as to say Well God hath promised such a thing it matters not what I do God will fulfill his own promise and so neglects and throws away all means and Ordinances this is not living by faith but a carnal presumptuous and secure frame of spirit 2 From a disorderly waiting a waiting upon God for a mercy but a going out of Gods way to obtain it by following some way of my own or anothers invention which is not Gods Saul was twice in this and it cost him dear once when he offered a Burnt-offering 1 Sam. 13. and when he went to the Witch of Endor 1 Sam. 28. As in living by faith I must rest on the promise so in Gods way or my resting is nothing 2 The second thing in living by faith is the ground of faith A man stands as hee hath his footing so faith I shall here shew in order to the other 1 VVhat is not the ground of faith 2 VVhat is Q. What is not the ground of faith A. 1. Not duties Some beleeve that God loves them because of such and such things done by them this is not the ground of faith in living by faith 2 Not affections Some others though they will not ground faith upon a bare duty done yet if they have had affections therein they will ground their faith upon those or these and the duty put together Many a poor soul thinks this duty is accepted this prayer shall be answered ask the reason they can give no other but their hearts have been warmed affections up therein they wept much c. and sure such a duty cannot but speed and hence poor souls when they finde as mostly it proves so their great expectations of this duty come to just nothing they are ready to cast off not only their hope but duty and every thing else the reason of all being this they go upon a false and mutable ground and therefore are so mutable in their opinions of themselves and what they do This is not the ground the soul which lives by faith goes upon nay a soul will never live by faith but beleeve one day and call in question the next till he is got off this ground 3 Not Graces Some do not make duties the ground of their faith and knowing the deceitfulness of affections are shie of them also who yet upon sight or discerning of the graces of the Spirit in themselves will beleeve If they finde in themselves a sweet heavenly frame of Spirit an humble frame of heart hearts full of love to the brethren c. they will then beleeve and make these things a ground of their faith but whilst they do thus sure enough they never live by faith for how ordinary a thing is it
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
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
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
doth extend unto but those to whom it doth extend are persons under such a condemnation So when we say the Tromises of Grace are made to persons as Sinners i. e. as they are in such a state and condition it doth not now follow that they are made to all sinners no but it onely shews that they are persons in such a state and condition which onely shall have benefit by the promise of Grace Object 5. But thus to tender the Promises of Grace to persons as they are sinners is the only way to make men presume and to harden them in their sins Answ 1. Not so The grace of God teacheth a quire contrary lesson T it 2. v. 11 12. For the grace of God that bringeth salvation hath appeared to all men teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world Rom. 6.14 For sin shall not have dominion over you for yee are not under the Law but under Grace 2 Cor. 7.1 Having therefore these promises dearly beloved let us cleause our selves from all filthiness of flesh and spirit perfecting holiness in the fear of God 2 I grant some from the preaching of free Grace take occasion to presume yet is not the fault in the grace of God nor preaching thereof but in themselves and the naughtiness of their hearts As when a Magistrate proclaims pardon freely to a company of persons in actual rebellion if they from the grace and clemency of the Magistrate shall take occasion to persist or others to rise up in rebellion the fault is not in the Magistrate or his so doing but in them it is in him an act of grace and clemency it is their wickedness doth abuse it So in this case 3 Jesus Christ is set up as welt to be a stumbling stone and a rock of offence to some as to be salvation to others God hath laid Christ in Sion for these two great ends 1 Pet. 2. v. 6 7 8. Behold I lay in Sion a chief corner stone elect precious and hee that beleeveth on him shall not be confounded Unto you therefore which beleeve hee is precious but unto them which bee disobedient the stone which the builders disallowed the same is made the head of the corner and a stone of stumbling and a rock of offence even to them which stumble at the word Rom 9.33 Behold I lay in Sion a stumbling stone a rock of offence Wheresoever the Gospel is preached there are two great designes on foot together the greatest that ever were in world viz. of the eternal salvation or condemnation of poor sinners The one glorified Justice the other Mercy what if some hearing the word of grace do presume it may bee God may have a secret design that some in hearing the grace of God should presume and stumble at that to their eternal condemnation which had they in love and sincerity imbraced would have been to their everlasting salvation The presumptions therefore of some men should not hinder the declaration of the grace of God 4 So long as a man in holding forth the grace of God doth really aime at the bringing in and building up of souls knowing no better way to effect it than preaching of grace abhorring from his heart the thought thereof that any should abuse this grace and turn it into wantonness if any do hee is free from the guilt of their sin and the danger will fall on their heads 5 The primary care of a Gospel Minister should bee to give children bread if they cannot have it but dogs will be snatching shall children be starved 6 If the grace of God should not bee held forth untill wicked men will not abuse it it must not whilst such are in the world for so long they will 7 Wee are not so much to look at the consequence of an action as whether the action it self bee according to the will appointment or institution of the Lord Jesus Christ Ill consequences oftentimes may and do follow the best practices as the bringing of some notorious Traitor or Murderer to his trial may occasion others to rise up in rebellion in his behalf yet doth not this make the act it self evil nay it is very good and the neglect or omission of it would be evill 8 If because sin takes occasion by the doctrine of grace it must not bee preached then must not men preach the Law neither because sin takes occasion from that also Rom. 7.8 Sin taking occasion by the commandement wrought in me all manner of concupiscence Upon this ground therefore neither Law nor Gospel must be preached 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 A sinner quatenus a sinner is the proper object of the grace of the Gospel Now looking on it thus there are these inconveniencies follow 1 They never come whilst they walk by such principles to any stedfastness in the faith for whilst they can look upon themselves as Saints they think grace is theirs and the promise theirs but when the contrary then they conclude they have no part in grace no right to the promise thus they are to and fro Saints to day to morrow Hypocrites to day in Gods favour to morrow out like a loose bone sometimes in joynt sometimes out 2 They injoy but little of the Spirit of Adoption which is a sweet child-like frame which makes a man come running to God and cry Abba Father Now they injoy but little of this being in continual doubts whether or no they may call God Father when they cannot see themselves Saints they are afraid to do it and when they can they speak it but faintly as fearing they may be deceived God is not their Father 3 They do God but little service whilst they can see themselves Saints they pray c. but when they cannot they are sullen and mopish and will do little or nothing for God 4 They know not how to bear afflictions for let but an affliction come and they have not faith to beleeve themselves Saints and then presently they cry out This is out or wrath now God meets with mee for such and such sins the affliction will undo me c. 5 Their very comforts and assurance are but seeds of doubting afterwards For will the soul say If I may conclude my self the childe of God when I see my self a Saint can pray c. then when I cannot see my self a Saint but the contrary why should I not conclude the contrary yea ought I not so to do 6 They are led back to an Old Testament faith It was very usual with the Saints of the Old Testament to conclude their condition to bee good or bad accordingly as they found themselves to bee thus and thus qualified or not as will appear if you look into many places in the Psalms And hence it is
that wee read of so little faith excepting some eminent ones and so much fear and doubting in Old Testament Saints Now when Saints conclude their condition in such a way though they live in Gospel times yet do they go back to the Old Testament and have an Old Testament faith Use 2. Then here is ground of encouragement to the vilest of sinners to come to the Promise Thou poor soul which hast been a Drunkard a Sot a Swine an Adulterer Blasphemer of the holy name of God ten twenty thirty forty years what sayest thou to this free Grace What hast thou to object why thou wilt not receive it why art thou not a sinner and is not all this to sinners Why why then wilt thou bee a Sot and go to hell at the last when heaven and salvation is to bee had if thou wilt but come to the promise O you great Sinners thinke I beseech you when you are at your cups with your Queans your oaths in your mouths O doth God make promises of Grace to mee doth he proclaim heaven life salvation to me and shall I bee such a wretch and such a villain as to go on in my sin bee drunk and swagger and swear and whore and what not No no out upon these courses and practises I will never more since the Father is so loving and Jesus Christ so willing to do me good walk as I have done I dare say the serious consideration hereof would make your hearts more to hate and abominate such wayes and practices and bring you sooner to leave them than all the terrors of hell will or can do When a poor soul shall reason the case with himself thus What have I been a rebel against the good God these ten twenty thirty forty years and is hee so gracious notwithstanding all to proclaim life and salvation to me what to mee O then shall I still bee a wretch and sin against this gracious God and trample under foot all his love No fie for shame Object O but you will say Indeed now whilst you are speaking my heart is inclinable to what you say and I have now a good minde to leave off my former courses and practices but alas I have not power to do it Ans Come to Christ in the promise and hee will give thee a power hee can and will overcome thy corruptions it thou waitest on him Thou poor soul lookest upon it now as a hard and difficult thing to forsake such and such courses as are according to the Proverb bred in the bone and thou all thy life time hast been accustomed too but Christ can make this thou lookest upon as hard and even impossible easie to thee Many a soul at his first conversion hath looked upon it as a hard and even impossible thing to forgoe such and such sinnes and lusts which in his natural condition were his Dalilahs and his heart was addicted unto and hath verily thought hee should never do it who yet afterwards hath found it easier by far than hee imagined yea so easie he hath stood in admiration thereat when God hath once turned his heart hee hath found as much yea more pleasure in the wayes and service of God than ever hee sound in his old courses For when God puts a new nature into the soul then all things go another way now there are new principles new apprehensions new motives and all the wheels of the soul run another way when there was nothing but an old nature then all things ran sin-ward and hell-ward but now God having put a new nature in there are new motions and all run holiness-ward and heaven-ward O therefore pray to God to change your hearts and you shall see how easie that will bee which now you suppose so hard and how pleasant and wondrously sweet those wayes of godliness will bee which now are so grievous Vse 3 Is it so that the promises of Grace are made to persons as Sinners then I am loath to speak it how exceedingly just and great will the condemnation of all those sinners be which reject these promises of Grace 1 How just will the condemnation of such persons bee you that hear all this and yet go on in your old wayes you are drunkards and will bee so still swearers adulterers Sabbath-breakers scoffers and will be so still how just will your condemnation bee I will appeal to your own hearts and consciences what think you of it It God makes promises to sinners promise Life Salvation freely to sinners though as vile sinners as any breathing in the World and notwithstanding all you will be drunk swear c. will it not be just you should be damned speak sinner speak out sinner what doth thy heart and Conscience judge of this Will it not bee just 〈◊〉 God send thee to Hell to morrow shouldest thou do thus If the Magistrate should send forth a general Pardon to Traytors in rebellion and they notwithstanding all should persist would it not be a most just thing that never a man of them so doing should be spared but every one should be hanged drawn and quartered what say you So in this case I have read of a godly man who being in the presence of a professed Atheist which beleeved neither God nor Devil Heaven nor Hell and opening before him the glad tidings of the Gospel and the riches of Gods Free Grace to poor Sinners the worst of Sinners in conclusion plainly asked him What think you O man will it not bee just you should bee damned if you reject all this grace and love if you will not beleeve this yes saith the poor Atheist I confess should I not beleeve and receive this I deserve to be damned without mercy Poor Sinners I have now opened to you the riches of Gods Grace in his free promises made to Sinners let me now put this question to every one of you What think you would it not bee just you should be damned if you hear all this and reject it all what thinkest thou soul what thinkest thou speak Sinner will it not bee just 2 As just so also how great will your Condemnation be if you hear and reject all this Hence saith Christ It shall bee more tollerable for Sodome and Gomorrah Tire and Sidon in the Day of Judgment then for Corazin Bethsaida Capernaum they had heard of the glad tidings of the Gospel and yet went on in their sins but the other not Every Sin hath a proper weight of its own but to sin after the Declaration of Gods Free Grace to the Sinner this doubles trebles the weight of every sin for a man to be a Drunkard c. is a grievous thing this alone will damn him such shall not inherit the kingdome of God 1 Cor. 6. vers 9 10. but to continue a Drunkard Swearer c. after hee hath heard the Gospel and the Proclamation of glad tidings to poor sinners this doubles trebles the weight of his Sin
to see these to day or in one duty and to have them out of sight to morrow or in another It may bee to day I have a sweet heavenly spiritual frame of heart but if I ground my faith upon this perhaps to morrow I shall bee as cold and carnal as now I am spiritual and where then will my faith bee to day my heart is humble to morrow as proud as now humble to day I can love my brother let him do what hee will with me or against me I can forget all and pass by all to morrow I cannot do thus but my heart will be full of wrath grudging and revenge against him if I ground my faith on these things where will it be when these are wanting yea when instead of finding them I finde the contrary These things may encourage faith whilst it is acting but I must make none of these neither Duties Affections or Graces nor any thing within me or done by mee the ground thereof Quest What is the ground of faith in living by faith Answ Two things are laid down in Scripture as the ground of our faith viz. The promise of God and Gods power to perform the same both which together make up a full and compleat ground for the faith of the beleeving soul 1 The promise of God the word of promise is the word of faith or that which our faith first pitcheth upon in living by faith Faith must have a word or it is not able to keep up Now the word or promise that faith pitcheth upon in inabling of the soul to live by faith is 1 The naked or bare promise or to speak better the Promise nakedly considered without any thing of ours joyned with it If I would live by faith I must do thus whensoever I would act faith set by all my duties affections graces and go to the naked Promise as though I had never performed duty in my life had not any affection to any thing good nor one dram of grace in mee As Abraham as Luther saith when he went up the Mount left the Servants and Asses at the foot and carried onely Isaac the Son of the Promise with him So when any would go up to God by faith we must leave all our righteousness beneath and carry onely the promise up with us for whilst I joyn any thing of my own with the promise making the promise as it hath this of my own joyned with it the ground of my faith so soon as ever I find a want of these things and have them not to carry I faulter in beleeving Therefore in living by faith it ought to bee the special care of every Christian to keep to the bare and naked promise looking to it that hee do not joyn any thing with the promise which to do as it is a great evill in it self so hath it this evill attending of it it throws down faith and hinders the soul from living by faith 2 The free or unconditional promise There are in the Book of God two sorts of Promises 1 Some Absolute and without condition made to the worst of sinners as such 2 Some Conditional made to the Saints duties and the graces of the Spirit in them Now in living by faith I am not to make these latter sort of promises the ground of faith because the conditions required in them being in mee but weak and imperfect and at sometimes only discernable faith cannot take hold of them at all times as it ought to do to the end I might live thereby The former sort of promises then viz. those which are Absolute and without condition such as are all the promises of the New Covenant to us are the promises which I must make the ground of faith in living by faith I mean those promises which are made to sinners as such these are they I must ground my faith upon for these faith may alwayes take hold of but of the other but sometimes only because onely sometimes the conditions and qualifications required in them are discernable in the soul though there be alwayes sufficient ground for my faith in the promise made to sinners yet not in that which is made to Saints I can see and acknowledge my selfe a sinner alwayes and under that notion come to the promise but so I cannot a Saint 2 The power of God to perform the same is another part of the ground of faith If any ask why I joyn this viz. The power or ability of God together with the promise in the ground of faith I answer 1 Because the Saints in former ages in acting faith and living by it have alwayes had a special eye unto and been much upheld by the power of God Wee have two notable acts of Abrahams faith mentioned by the Holy Ghost in the New Testament the first is that wee spake of before Rom. 4. which was an act of faith Abraham put forth in reference to a Son which God had promised him hee should have by his wife Sarah in his and Sarahs old age when now in reason they were past hope of having any his own body being dead and Sarahs womb dead and this was before or about the time of the conception of Isaac Gen. 17.15 16 17. The other was an act of faith Abraham put sorth in reference to Gods fulfilling of this his promise in Isaac at that time when the promise seemed to bee dying God commanding Abraham to offer up Isaac the Son of the promise which wee have recorded Gen. 22. and repeaâ—ed Heb. 11.17 18 19. Now in either of these wee finde Abrahams faith did ground not onely on the promise but power of God also Rom. 4.21 And being fully perswâ—ded that what he had promised hee was able also to perform Heb. 11.19 Accounting that God was able to raise him up even from the dead So Paul 2 Tim. 1.12 I am perswaded that hee is able to keep that which I have committed unto him against that day And the three Children Dan. 3.17 Our God whom wee serve is able to deliver us from the burning fiery furnace 2 Because I finde not onely Saints grounding their faith on the power of God but the Holy Ghost oftentimes laying down the power of God as a great ground of the faith and comfort of Gods people as Eph. 3.20 when the Apostle had put up many spiritual petitions in the behalf of the Ephesians he concludes Now to him that is able to do exceeding abundantly above all that we ask or think according to the power that worketh in us Pitching their faith for the obtaining of these things on the ability of God So Heb. 7.25 Hee is able to save the ability of Christ to save is laid down as a ground for our faith in coming to him the last words of the verse Hee ever liveth to make intercession are but the reason of the ability Jude v. 24. Now unto him that is able to keep you from falling Saints are comforted against
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
comes in the room thereof whereby the soul possesseth abundance of inward peace passing all understanding O saith the soul I never knew what a calm was till now that I had the righteousnesse of Christ set up in my conscience I have been oftentimes tossed too and fro and my soul neer upon shipwrack but now thanks bee to God I injoy a blessed calme I never knew what a calme of conscience was till now Therefore my heart rejoyceth my tongue is glad c. 3 By keeping a constant guard at the gates of conscience that so these enemies being cast out may not re-enter Faith knowing of how great concernment it is keeps a guard day and night at the gate of conscience so as that when any of the ejected enemies would re-enter presently they are under examination Who is here Who are yee Who are you for Why I am such a one Then stand Stand off come not here this is the Garrison Christs righteousnesse and here is strict command no such must enter Act. 24.16 Paul makes it his exercise to keep conscience clear though hee could not but faile in his duty towards God and man both yet hee exerciseth himself to keep his conscience clear to keep it void of offence that though offences were committed yet that the guilt of them might not get in there And thus much for the first thing how Faith acts or what it doth in persons living thereby in our Justification Quest 2. Wherein doth lye the advantage of that soul that liveth by faith in Justification above another that concludeth his Justification from sense from what he seeth and feeleth Ans 1. He hath an advantage in respect of the ground upon which he holdeth his Justification when wee hold a thing upon good ground if of worth the greater advantage we have The soule that liveth by sense holdeth his Justification upon a ground within him it is experience sensible workings that is his ground But a soul that liveth by faith holdeth his Justification upon a ground without him the Promise and Covenant of God this is a better ground 1 In regard of the clearness of the ground it is such a ground as doth more clearly represent the thing than any other thing can I may more clearly see and behold my justification in the Promise than in any experience whatever That soule that grounds upon sense there is a veile many times upon his justification because there is a veile many times upon his experience upon Moses face there was a veile So when the ground of our justification runs in a legal way upon sense there will be a veile upon the Justification for the face of Moses is veiled A man that hath a veil upon his face you see his face but darkly if you see it at all you see it with a great deal of uncertain knowledge but now that soul that grounds his Justification upon the promise that man seeth his Justification as a man seeth another face to face i. e. hee seeth clearly and speedily Abraham rejoyced to see Christs day and saw it he saw it clearly now how did Abraham see the day of Christ He had many experiences he did not see the day of Christ through these but through the Promise for saith the Scripture Abraham beleeved God and it was counted to him for righteousness he saw through the promise 2 It is a sure ground it is good to be upon sure ground even in smaller things than this upon which a mans eternal Salvation doth hang. As a mans Justification is a thing of such moment therefore we had need to bee upon sure ground Now that soul which holds his Justification from any thing within doth not hold it upon a sure ground it may be hee hath experience to day and it s gone the next day sometimes it is present sometimes absent but the promise is a sure ground Why because that remaineth The soul that holdeth its Justification upon any thing within will at one time or other let go his hold of Justification but that soul that holds it upon the promise without will hold it when the other lets it go 3 It is a ground more easily come by our experiences it is hard to keep them when we have them so hard to regain them when lost Hard to get an humble frame of heart but harder to regain when lost but the promise is more easie though it have no experience for the present yet a poor soul may take his Bible and go to the promise of God and lay hold of that Obj. But you will say it is as hard to lay hold of the promise as to get up experiences Ans We grant it is so but the promise is the ground it is not our laying hold 4 It s a ground that hath a great deal less deceit in it when a man grounds upon any thing within there is a great deal of deceit as the Spirit of God hath his true Gold so the Devil hath his gilded Counters therefore possibly I may miss and take the Devils gilded Counters for the Spirits gold but in the promise there is not that deceit that is a ground that a soul shall not be deceived by So there is advantage in respect of the ground 2 That soul that liveth by faith in Justification hath an advantage in this respect in that the soul hath its justification more constantly in its sight than another hath another sees it now and then but he beholds it more constantly And 1 By having our justification more constantly in our sight we are free from abundance of those doubts and fears that other poor souls are continually hurried about withall about their justification take a poor soul that liveth by sense and hee is in continual fears about this Justification continually tossed too and fro one while hee thinketh surely I am not that justified person if I were there would not be so many sins stirring another thinks surely I am not justified for I have rejected Christ so many time before and had so many heart-warmings in his Word and all gone so that he is continually in a Labyrinth of fears and doubts that hee cannot wind himself out of about his Justification But a poor soul that hath his Justification in his sight is freed from abundance of these fears is not tossed too and fro but beholdeth his justification grounded on the rock without him Though hee findeth not that within that hee hath found and breathes after yet saith the poor soul my Justification is by a righteousness without though I prize the workings of the Spirit of God within above any thing this world can afford and though I finde a want of these yet I will not conclude I am not justified because justification is all without I may be justified yea I beleeve I am though I finde not these workings so lively and stirring as time hath been they have so he is free from fears in the business of his