conditional they do all run in Christ or are made to us in Christ p. 5 1 That it is so p. 6 2 Six Reasons Why it is so from p. 8. to 14 3 The Vse 1 That the first work of the soul is to come to Christ ibid. 2 How miserable is the condition of all those that stand off from the Lord Jesus Christ this shewed in several particulars from p. 15 to 20 3 Then how blessed is their condition who are married to the Lord Jesus Christ ibid. 4 Of Examination in several particulars p. 23 5 Of Exhortation p. 24 Quest How may a soul know that its evidence is true Answered in three particulars p. 24 25 6 Use To those that are without Christ to come to Christ p. 26 to 30 Twelve Objections answered from p. 30 to 41. Pro. 2 That all the Promises of God made to sinners in Jesus Christ shall certainly and assuredly bee fulfilled and accomplished p. 41 The Proposition proved from the great Obligations lying upon God the Father and Jesus Christ to see to it that the Promises bee fulfilled Five Engagements that lye upon Jesus Christ to see them fulfilled from p. 42 to 44 Seven Engagements lying upon God the Father to see the Promises fulfilled from p. 44 to 46 Four other particulars to prove the certainty of fulfilling the Promise p. 47 Nine Objections answered from p. 48 to 54 Quest How may I come to know when the Promise is near fulfilling answered p. 54 Quest What doth the consideration hereof afford us as matter of comfort answered ibid. Quest What may wee learn hence as our duty answered in six particulars p. 55 to 58 2 Absolute Promises made to sinners as sinners from Isaiah 57.17 18 19 verses Doct. THat the Promises of Grace or the free Promises of the Gospel are made to sinners or to persons as sinners under the notion of sinners p. 59 The Doctrin explained and opened p. 60 to 63 The truth of the Doctrin proved p. 63 Four Reasons of the point from p. 64 to 69 Five Objections answered from p. 69 to 77 Vse 1 Hence wee may see the mistake of many persons who look upon the Gospel and all the Promises thereof as made to Saints whereas they are to sinners p. 77 Vse 2 Then here is ground of incouragement to the vilest of sinners to come to the Promise p. 79 Vse 3 Then how exceedingly just and great will the condemnation of those sinners bee who reject these Promises of grace p. 81 Four Aggravations of such sinners sins p. 83 to 85 Use 4 Of comfort to poor souls p. 85 Sixteen Objections answered p. 86 to 89 3 The life of Faith from 2 Cor. 5.7 THe Text opened p. 89 Doct. That the life of Faith is the proper life of Saints in this world The Doctrin proved p. 90 to 92 Quest 1 What it is to live by Faith answer that it is for a soul constantly quietly and orderly to rest upon the Promise and Power of God for the obtaining of all good expected or hoped for the removing or turning to good all evil present or feared This description is branched out into these particulars 1 The Act it self with the manner of acting p. 93 to 99 2 The ground of Faith p. 100 to 107 3 The extent of this living by Faith p. 108 109 Quest 2 What are the pincipal differences betwixt the life of Faith and the life of sense answered in eight particulars p. 110 to 121 Quest 3 Wherein is the life of Faith to bee exercised Answered p. 122 Quest 4 What are the things themselves whereabout Faith is to bee exercised Answered p. 121 to 125 Quest How doth Faith act as touching any of those things p. 125 to 127 Quest How doth Faith act in Justification Answered in six particulars p. 128 to 144 Quest Wherein doth lie the advantage of the soul that liveth by Faith in Justification above another that concludeth his Justification from sense from what hee seeth or feeleth Answered p. 145 to 152 Quest What is it that hindereth a soul from living by Faith in Justification Answered p. 153 to 155 2 That a Christians Sanctification is to bee carryed on in a way of Faith or believing p. 156 Quest 1 Wherein is Faith to bee exercised in our Sanctification Answered p. 157 Quest 2 How doth Faith act or put forth it self in this businesse of Sanctification Answered 1 As to our Mortification p. 158 to 160 2 As to our Vivification p. 161 Quest 3 Why is a Christian to live by Faith for Sanctification Answered p. 162 163 Quest What is the difference between that Sanctification which ariseth from an enlightened conscience and that which ariseth from Faith or beleeving Answered in five particulars p. 164 to 169 3 The life of Faith in Expectation p. 170 1 What those things are that Christians waits for or expects by Faith 1 The fulfilling of the Promises p. 171 2 The return of his Prayers p. 172 3 The return of Gods Countenance p. 173 4 The Churches Deliverance p. 174 5 The ruine of Gods enemies p. 175 6 The Lords second comming ibid. 2 How the life of Faith acts in this businesse of a Christians expectation p. 176 to 180 3 The Reasons why a soul is to expect mercy in away of Faith p. 181 4 What waiting is that which comes from Faith Answered in several particulars p. 182 183 Several considerations to move us to wait upon God in Faith p. 184 to 191 Quest But when is the set time then I could wait for it if I knew but that Answered p. 192 Quest How shall I come to wait upon God in a way of Faith Answered p. 193 to 195 4 The Saints Anchor rightly cast from Hebrews 6.10 The coherence p 197 198 The Text divided p. 199 1 A Description of a Christians hope What this hope is It is a patient and an assured expectation of the accomplishment of the Promises of God this is opened and proved p. 199 to 203 How hope is resembled to an Anchor in four particulars p. 204 205 The Excellency of this Anchor above other ibid. 2 The Properties of this hope sure and stedfast and that in these respects p. 205 206 3 The place where this Anchor is cast that is within the vail ibid. 1 What it the meaning of this phrase within the vail p. 206 207 2 What is that within the vail that a Christians hope can found upon this is answered in several particulars p. 208 to 213 3 Why Christians hope must bee sixed within the vail ibid. Vse This truth doth call upon many souls to remove their Anchors 1 Such as rest in Morality ibid. 2 Such as cast their Anchor in the outward Court of Profession p. 214 3 Such as cast their Anchor in the Sanctuary in the outward visible Church ibid. Several things by way of Motives to provoke and encourage souls to cast their Anchor of Hope within the vail p. 218 to 226 5
call him Father yet I will come to him as a Sinner who may in time call him Father Object 11. But thou hast made many vows and promises and resolutions and broken them all Ans This O Satan is true yet but a sinner and promises are made to sinners Object 12. But thou hast had many motions from the Spirit of God to forsake thy sins and come to God which thou hast sleighted Ans Yet but a sinner and promises are made to such Object 13. But thou hast been an open opposer of the wayes and people of God thou hast been a and jâ—erer a scoffeâ— at goodness Ans Yet I am but a sinner though my opposings were never so great for which I ever desire to bee humbled and to lye low before God that I should be such a wretch yet can they made me but a sinner and the promises are made to such Object 14. But thou hast sinned presumptuously Ans Yet but a sinner still and the promises are made to sinners Indeed were I to come to God as the least of Saints I should not dare to come but however I can come to God as a sinner and though as the greatest yet but a sinner still Object 15. But thou hast been a great neglecter of good as well as a committer of evil Ans Yet but a sinner and promises are made to sinners Object 16. But thou art an Hypocrite Ans This Satan is worst of all if true yet however I am but a sinner for an hypocrite is but a sinner and the promises are made to such I will therefore come to the promise that now I may be sincere Thus by holding this principle thou shalt more easily speedily effectually anâ—wer Satan than any other way The Life of Faith 2 Cor. 5.7 For wee walk by Faith not by Sight THe Text although included in a Parenthesis yet hath it relation to the foregoing verse being a reason of the latter part thereof Knowing this c. As if the Apostle should say This is the reason why we beleeve that whilst we are here at home in the body wee are absent from the Lord because the present life that now wee live is a life of Faith Now this wee know and are sure of that were wee present with the Lord wee should live by sight see him as hee is in the beauty and perfection of his glory but this being wanted here we conclude That whilst we are at home in the body wee are absent from the Lord. The words are a brief description of a Christians life here and hereafter here by Faith hereafter by Sight WE WALK the terme of walking in this Text is of equal extent with that of living Rom. 1.17 The just shall live by faith Gal. 2.20 And the life which I now live in the flesh I live by the faith of the Son of God I grant indeed in strict propriety of speech it is of larger extent because a man may live which doth not walk walking denotes not onely life but life in exercise but when these termes are applied to Faith as walking by faith living by faith they are of equal extent because the life of faith consists in exercise which is a mans walking by faith If a man do not walk by faith i.e. carry faith along with him throughout all that hee does or suffers doing and suffering by faith hee doth not live by faith for thus to do is properly to live by faith and take this away you take away the life of faith though a man may have the habit of faith in him yet doth hee not live by faith unless faith be active carrying him out either in doing or suffering for God which when it doth as he lives so likewise he walks by faith Doct. 1. The life of Faith is the proper life of Saints in this world 2 The proper life of Saints in the world to come is a life of Sight Of the first viz. Doctr. That the life of faith is the proper life of Saints in this world It was even in the times of the Old Testament Abraham lived by Faith See that notable place Rom. 4.17 to 22. who against hope beleeved in hope that hee might become the Father of many Nations vers 19. And being not weak in faith he considered not his own body now dead when hee was about an hundred years old neither yet the deadness of Sarahs womb vers 20. Hee staggered not at the promise of God through unbeleef but was strong in faith giving glory to God vers 21. And being fully perswaded that what he had promised he was able also to perform Here the Holy Ghost makes a Divine Comment upon the famous story of Abrahams beleeving and sets forth that life of faith which was in that holy man who against hope when nothing was left for Abraham to build hope upon in a way of sense but all things were at that pass that they made against his hope and endeavoured to destroy it yet then Abraham beleeved God comes to Abraham when that he was now about a hundred years old and his Wife Sarah near as many and promiseth him a Son by his wife Sarah and that in his seed should all Nations be blessed well might Abraham now say God hath promised me a Son and that in my seed shall all Nations be blessed How shall this word ever be I am now a hundred years old my body is dead to the begetting of Children my wife Sarah near as many her wombe is dead to the conceiving of Children how shall this promise be brought about But saith the Text Abraham considered not these things here was the life of faith hee did not suffer his minde to run on these things hee did not ponder them in a way of reason and sense but against hope beleeved in hope kept up his hope in a way of pure beleeving when all things to sense seemed to destroy his hope and so was strong in faith giving glory to God Hebr. 11. the Apostle reckons up throughout the Chapter many of the Worthies of the Old Testament Abel Enoch Noah c. recording their good Works and attributing all to their faith by faith they did thus and thus Abel offered Enoch was translated c. the Old Testament mentions only the bare work in many of these the Spirit of God in the New looks further into the nature of them not only the matter done but the manner of doing it records they were Gospel work and done from faith though wrought in Old Testament times so that the Saints of the Old Testament did live by faith yea Habbakkuk Chap. 2.4 saith expresly that the life of Saints or justified persons it is a life of faith so that this was the proper life of Saints in Old Testament times Come to the New we shall see still it is if in the Old when the Covenant of Grace by which this life of faith is begotten cherished was more dark and lay wrapped
up in Types and shadows then much more is it in the New wherein the Covenant of Grace is clearly revealed and Gospel Truths unvayled Hence in the New Testament we have three times for Habbakkuks once that golden sentence The just shall live by faith as Rom. 1.17 Galat. 3.11 Heb. 10.38 And Paul whose example take for all the rest to shew what every one should do verifies this in his life and practice Gal. 2.20 And the life which I now live in the flesh I live by the faith of the Son of God In the carrying on of which I shall shew 1 What it is to live by faith 2 What are the principal differences betwixt the life of faith and the life of sense or a souls living by faith and by sense 3 Wherein this life of faith is to bee exercised 4 The preciousness and excellency of this life of faith Quest 1. What is it to live by faith Ans I shall only describe it to you and that with shunning of curiosity as much as may bee and so it is For a soul constantly quietly and orderly to rest upon the Promise and Power of God for the obtaining of all good expected or hoped for the removing or turning to good all evil present or feared In which description are these things considerable 1 Here is the act it self with the manner of acting which the soul that lives by faith puts forth it is an act of rest and reliance and that constantly quietly and orderly For the act it self the nature of it it is not an act of assurance but an act of reliance recumbence dependence or adherence the act of assurance is not so properly faith as sense for when my soul is assured I do see and behold the love of God and my own salvation and I do feel the same within me and this is sense Indeed I grant it that the soul which lives by faith hath oftentimes assurance and more constantly than another he puts forth more acts of assurance than a weaker beleever doth which lives by sense yet are not these the differencing acts which do discover him to live by faith rather than another Thomas put forth an act of assurance when Joh. 20.28 hee cryes out My Lord and my God yet by our Saviours own testimony vers 29. he lives by sense Because thou hast seen thou hast beleeved as if hee should say Thomas thou art such a beleever as dost live more by sense than by faith thou beleevest but it is because thou seest thy faith can go no further than thy sight but blessed are they that have not seen and yet have beleeved As to say A Christian life there is whereby a soul though hee see nothing feel nothing yet beleeves and this is the blessed life and those the most blessed which live this kinde of life Christ here puts beleevers into two ranks the first are those who though they beleeve yet live by sense grounding their faith upon something seen the second are those who beleeve and live by faith grounding faith upon things not seen Thomas is a beleever of the first rank who lived by sense and yet had assurance so that the act of assurance is not the distinguishing act betwixt that soul which lives by sense and hee which lives by faith Yea more a weak beleever or a beleever at first conversion may and it is usual for such to have acts of assurance God coming in sometimes in a word or an ordinance perswading and covincing their souls of it that hee is their Father and Heaven is theirs yet do not such live by faith for so soon as this fit or rapture is over though whilst it was upon them they would have affirmed it against all the Devils in Hell they call into question and begin to unsay whatsoever before they said Yea further as I said before these acts of assurance though it bee by beleeving I come up to them yet are they more properly sense than faith for when I have assurance I cannot so well bee said to hope for beleeve c. as I may in some sort to see injoy and possess and therefore though the soul oft puts forth such acts which lives by faith yet are not these they whereby it lives by faith nay more properly hee lives by faith when these are wanting for then and onely then I put forth pure acts of faith when I have no sense at all The act of assurance which goes along with that of adherence is not the act whereby the soul lives by faith but rather a fruit or consequence of its living by faith it lives by faith in adhering to the promise which is the first act of faith and then from this its adherence as a fruit thereof there is an assurance of Gods love maintained in the soul So that it is clear that the act it self which is put forth in our living by faith is not an act of assurance whereby I am assured of the love of God c. but an act of adherence or reliance whereby though I see or feel nothing at all in mee why I should conclude God loves mee yet finding that God hath made promises to sinners such as I am and knowing no just or sufficient ground why I should exclude my self I adhere to the word and promise of God Now for the manner of acting it is 1 Constantly The soul which lives by faith doth not for a fit and away rest and relye on the promise but constantly By constantly I do not mean that hee doth so rest upon the promise and adhere thereto as that hee never at no time or in no case starts aside Abraham himself did not so cleave to the promise but once or twice hee did a little step aside so a soul which hath attained the life of faith and lives the same may at some times and in some particular case step aside and act too much in a way of sense But by constantly I mean thus That in the general course of his life and actions he is carried on by faith and acts in a way of faith setting aside now and then some particular acts and the whole of his life and actions is guided by faith Or if you please you may restrain it to the morer part though sometimes and oft hee acts sense yet mostly hee is in beleeving and so takes this denomination of living by faith from the greater part because hee doth more live by faith than by sense So that by constantly I do not understand every particular individual act but the general course of a mans life when once hee comes to live this life or the morer part of his actings are in a way of faith Now hereby hee is distinguished from all such as rest and relye upon the promise for a fit onely and away Some there are who will adhere to the promise for a fit whilst they finde themselves so and so qualified or have such and such experiences
and all this by faith Thus much of this third thing in the general in the particulars it falls to be handled in that question wherein the life of faith is to bee exercised Quest 2. What are the principal differences betwixt the life of Faith and the life of Sense There is a great deal of difference between these two lives though both of them bee found in the Saints And what differences wee speak of are not for the discovery of a mans condition whether he be gracious or ungracious but onely the thing in hand is to discover whether wee live by faith or sense Both these lives are incident to Saints therefore if thou findest thou dost not live by faith do not conclude thou art a reprobate a hypocrite thou mayest bee a gracious soule and yet live by sense Ans 1. The life of faith doth ever ground on something without the life of sense doth ever ground on something within either his own desires or affections or some other thing but the life of faith is begotten and nourished by something without as the word of God the promise of God Look what Jesus Christ saith to his Disciples that is the continual language of faith Jesus Christ said Joh. 14 19. Because I live yee shall live also Not because you have good desires good affections but because Christ liveth this is the language of faith because the word of God liveth the Covenant of God liveth therefore I shall live also Not because something in mee lives not because my affections lives not because my obedience lives but because Jesus Christ liveth the Word of God the Promises of God live therefore I shall live also Sense ever draweth conclusions from something within it looketh at these two things either the actings of the regenerate or unregenerate part from the acting of the one concludeth the condition good from the acting of the other concludeth the condition bad Faith observeth the acting of these as well as sense but draweth conclusions from neither The Apostle Rom. 7. setteth forth the acting of the regenerate and unregenerate part What I do I allow not what I hate that do I. Hee setteth before him the actings of both the old and new man the one willeth to do good and hateth to do evill the one delighteth in the Law of God consenteth to the Law of God that it is good yea serveth the Law of God the other serveth the Law of sin that carrieth captive makes him cry O wretched man that I am that is being captived by the body of death but Paul when he commeth to draw Conclusions of his condition doth not fixe his eye upon any of these doth not say Blessed be God though corruption be in mee I have a will to do good though sin be in me yet blessed bee God I hate it though I cannot obey the Law of God as I should yet my minde consents therefore there is no condemnation he doth not say so neither doth hee say though there bee some good desires in me That good I would I do not and that evil I would not that do I I am carnal sold under sin therefore I am a reprobate therefore there is condemnation No but the Aposte Paul when he cometh to make up the Conclusion hee taketh his eye off both and pitcht it upon something without i.e. Jesus Christ v. 25. I thank God through Jesus Christ our Lord Pitching his eye upon Christ he can conclude Rom. 8.1 There is therefore no condemnation to those that are in Christ He saw the actings of the Old and New man but taketh his eye off both and fixeth it upon Christ and then concludeth So faith ever groundeth upon something without 2 Cor. 12.17 Where he speaketh of his buffeting by the Messenger of Satan and his praying against it and a gracious answer hee received from God even in that thing here was good and bad here was bad a thorn in the flesh troubling Paul here was good Paul praying against it yea Paul receiving a special remarkable answer from God in prayer Observe Paul concludes neither from the one nor the other he doth not say I have a thorne in the flesh I am a wretched man there is no hope of such a one as I buffeted with such a corruption He doth not say though sin rage I have a praying heart yea I have received a gracious answer therefore I comfort my self I am the Childe of God No Paul when he cometh to conclude he doth not conclude from his praying hard nor the bare giving in of the answer but the substance of the answer given in that was that which carried Paul out of himself to lay hold upon the grace of God and strength of Christ most gladly therefore will I glory in my infirmities that the power of Christ may rest upon me He doth not say I will glory that I have a praying heart an answer from God no in the power of God His faith pitcheth upon something without whereas those that live by sense go quite contrary Differ 2. The life of sense doth look much to means for the obtaining every Mercy the life of faith looketh above and beyond means When God told Moses that he would feed the people of Israel with flesh not for a day but for a whole moneth Moses though he lived by faith yet in that particular acting too much by sense said What Lord shall all the Flocks and Herds be slaine Numb 11.21 the people are six hundred thousand foot-men and thou hast said I will give them flesh Moses looks upon means how shall they be fed shall wee kill all the Flocks have all the Fishes of the Sea gathered together Moses eye was upon means Gods was not so So when Jesus Christ told his Disciples hee would feed the multitude they presently query Where shall we have bread what five thousand souls and we have but five Loaves where shall we have bread they look presently at means So a soul that is living by sense is looking at means if he hath means he can beleeve if not he cannot O had I my liberty as once I had opportunity as once I could beleeve if not hee cannot beleeve The life of sense grounds much upon means but the life of faith beleeveth above means Abraham it is said he beleeved when his body was dead and Sarahs wombe dead the means dead Habakkuk speaking of faith speaketh of beleeving when the vision is hidden when there is nothing to be seen of means nothing in the eye of sense Hab. 2. chap. 3.17 18. Although the Figtree blossome not yet will I rejoyce in the Lord. Here is the life of faith joy in God in the want of means yet will I rejoyce in the Lord. Differ 3. Thirdly the life of faith the more opposition it meeteth with the stronger it groweth but the life of sense the more opposition it meeteth with the weaker it groweth The VVoman of Canaan cometh to Christ and
meeteth with one repulse after another yet her faith groweth is strengthened O woman great is thy faith A soul that liveth by faith hee beleeveth for certaine that hee shall have such a mercy when opposition cometh hee runs to the Promise the Lord hath promised here is a difficulty come in the way and this is like to be a mercy indeed the Lord will try me before I have it But now a soul that liveth by sense the more difficulty he meeteth with the weaker his faith groweth as a soul that lives by faith encounters difficulties and runs them down so a soul that lives by sense every difficulty encounters him and runs him down When Peter walked upon the water the VVinds arise and grows boysterous and his faith sinketh and hee sinketh too when there cometh some difficulty between the Promise and the Soul that the soul cannot get through it or look over it then it faileth it cannot go on Differ 4. The life of faith maketh a soul put his acceptance in the acceptance of Christ the life of sense maketh it put its acceptance much in affections if it cometh to a duty as prayer if the heart and affections be up the heart goes away cheerly and comforted but if they be down the heart goes away sadly dejected now it is not accepted A soul that lives by sense raises up his faith by his affections but a soul that lives by faith layeth his acceptance upon the Lord Jesus Christ He saith this I know Jesus Christ is accepted with the Father and this I know all the acceptance any Son or Daughter of Adam hath with God it is by Jesus Christ Now saith the soul I have no worthiness nothing at all this I do I close with this Jesus I beleeve on him I lay hold on his righteousness with this will I go into the Fathers presence from this I beleeve I am accepted If I have acceptance I beleeve I am accepted not because of these but for Christ when I have none I beleeve I am accepted because of Jesus Christ His acceptance is mine Eph. 1.6 Hee hath made us accepted in his beloved So for the acceptance of our duties Jesus Christ beleeved for mee hee had a faith for Justification though not a justification through faith So I beleeve my prayer is accepted because Christ prayeth for mee intercedeth for mee I beleeve my thankfulness is accepted because Jesus Christ hath been thankfull for mee I beleeve my obedience is accepted because Jesus Christ hath performed obedience for mee I beleeve my humiliation is accepted because the Lord Jesus Christ was humbled and broken for mee So hee putteth the acceptance of his person performance and all in the acceptance of Jesus Christ Differen 5. The life of faith keepeth up his obedience when his comfort goes down the life of sense throweth down a mans obedience together with his comforts though the soul wanteth comfort the manifestations of the love of God yet notwithstanding it doth not flag in its obedience there is still a sweet stream of love and obedience though the stream of his comforts doth not flow as once it did There is a stream of obedience though there is not that streame once there was of comfort This you may see in the holy man Job God frowns upon him fights against him as an enemy the Devil hee tempts him to cast off all his hopes in God his wife tempts him to cast off all hope Dost thou still retain thine integrity His friends might and main endeavour to prove him to be an hypocrite here was a sad condition yet the good man bears up his confidence against them all Job 13.15 Though he slay mee yet will I trust in him As if hee should say it is my duty to trust in God the Lord frowns upon mee fights against mee and indeed my comforts are gone time was I had much well it is my duty to trust in God let God do what hee please frown if hee will take away my comforts if hee will yea let him kill mee if hee please though he kill me yet will I trust in him So David Psal 119.82 83. My soul fainteth for thy salvation but I hope in thy word my eyes fail for thy word saying When wilt thou comfort mee for I am become like a bottle in the smoak yet do I not forget thy statutes David looked for comfort long so long that his soul even failed O when O when So long as a bottle in the smoak is parched and dryed I have been so long without comfort that my soul is dry and parched and yet for all this Lord that comfort do not come yet I minde my duty I keep to my duty I do not forget thy Statutes So a soul that lives by faith let former comforts bee gone former manifestations and injoyments bee gone yet the soul will minde his duty Let the Lord frown if he please nay let the Lord leave mee as a bottle in the smoak Yet saith the soul will I trust in him and not forget his Statutes yet will I minde my duty go on in duty But a soul that lives by sense if his comforts bee gone his obedience will bee gone too you shall finde it thus with them if they finde much comfort then they can pray and hear indeed that soul goeth cheerfully and merrily on O but let his comfort bee gone and then hee is like a sullen childe hee will do little or nothing for his Father the soul will stand still so it is with the soul that lives by sense Differen 6. The life of sense beleeveth onely so far as it hath reason to beleeve the life of faith beleeveth above reason If there bee some ground in reason to beleeve such a thing then it beleeveth if not it cannot When the Israelites were in the wilderness they could not beleeve because there was no ground to reasor to beleeve that they should have bread and flesh when in the Wilderness but they questioned the Power of God Can hee give bread also So that Noble man 2 King 7.1 2. because hee could see no ground or reason why there should bee such a great plenty saith hee If God would make windows in heaven could this bee A soul that liveth by sense will beleeve onely so far as hee hath reason nay he will not beleeve alwayes so far as hee hath reason to beleeve I am perswaded there would be a great deal of faith many times when there is a great deal of unbeleef if they would beleeve so far as they might have some reason for it As for example A poor soul casteth away the Promise and saith This Promise belongeth not to mee I have nothing to do with Jesus Christ and yet it can confess that Christ hath made it to poor sinners now reason saith Take it because it is made to poor sinners O but not to all O but so long as it is made to poor sinners and thou canst see no
certain ground to conclude thou art none of them why shouldest thou refuse Reason saith Why not thou But now a soul that liveth by faith that liveth above reason when it can see nothing in reason to beleeve What was there in reason for Abraham to ground his faith upon when hee was an hundred years old that hee should have a childe And the three Children when going to the fiery furnace to say Our God will deliver us Faith out-mounts Reason Faith will apprehend safety and deliverance where reason can apprehend nothing but ruine A soul that liveth by faith beleeveth himself to be a Son of God and justified when many times if one cometh to him and asketh why hee beleeveth He is able to give no other reason but this because hee doth beleeve because God hath inabled him to beleeve the promise is to him and saith the soul I finde in some measure through the grace of God I am able to beleeve to hang upon it Differen 7. The life of faith reasoneth it self in all its reasonings to God the life of sense reasoneth it self from God There is no greater difference between a man that liveth by faith and sense than in the reasonings Take a soul that liveth by faith lay what premises you will before him yet he will draw up arguments to draw himself to God Tell him his sins are great O then mercy will bee great in pardoning them Pardon my sins for they are great Psal 25.11 Tell him afflictions are upon him for his sins if so then God is a Father I do not say Every one that is afflicted God is a Father to but I tell you how one that liveth by faith will reason himself to God by it and turn the Devils weapons upon himself If corrected then a childe so the Apostle reasoneth If you endure chastisement God dealeth with you as with Sons Heb. 12.7 Hee maketh it an argument to reason himself to God Whatever you can set before him hee will reason himself to God by it Tell it that it hath no righteousness of its own O then I have the more need to go to Christ But a soul that liveth by sense lay never such comforts precious truths before him that anothers soul would reason himself Heaven-ward from yet hee will reason himself Hell-ward by them Lay never so much of the unsearchable riches of Christ before him yet hee will from all reason himself from God Differen 8. The life of sense maketh a man principally industrious in the matters of his own comfort and salvation but the life of faith principally in Gods glory Take a soul that liveth by sense the great Query is What shall I do to bee saved to attain Jesus Christ pardon of sin assurance of pardon They are good Questions I wish all had them But such a soul doth not finde much time for acting for God because all his time is taken up in acting for himself how shall I do for pardon to get the love of God This is usual in new beginners and others so long as they live by sense as Peters Converts and the Gaoler But a soul that liveth by faith is chiefly industrious for Gods glory this we may see in the Apostle Paul though hee was not careless of his salvation yet hee doth seem to overlook it set it by 2 Tim. 1 11 12. Whereunto I am appointed a Preacher and an Apostle and a Teacher of the Gentiles for the which cause I also suffer these things nevertheless I am not ashamed for I know whom I have beleeved and I am perswaded he is able to keep that which I have committed unto him against that day As if hee had said I am so taken up with the work of God of conversion and building up poor souls that I run all hazards suffer all things for the Elects sake O but will some say Paul what will you do for your self for your own soul Will you leave that at sixe and sevens O no I would no have you think so this I do I commit that to God I say Lord do thou take the care of the salvation of a poor creature Lord I commit that to thee and trust that with thee I desire to do thy work Rom. 9. v. 1 2 c. I say the truth in Christ I lie not my conscience also bearing mee witness in the Holy Ghost that I have great heaviness and continual sorrow in my heart for I could wish that my self were accursed from Christ for my brethren my kinsmen according to the flesh How exceedingly is hee carried out after the conversion of the Jews it wil be a glorious time Paul was so desirous of it that God might have much glory that he seemeth to forget himself If the Jews be called the whole world shall bee filled with the glory of God and I did not care what became of me though I were accursed And that the Apostle meaneth as he said that hee did prefer the glory of God which hee saw should have much advantage by the conversion of the Jews before his own salvation the Apostle averreth it with many circumstances I say the truth and lye not my conscience bearing mee witness Surely hee cometh to utter some strange thing that few will credit therefore hee saith I speak the truth which clearly argueth that the Apostle was to speak some strange thing that they that should read or hear would hardly beleeve it was true So a soul that liveth by faith is principally industrious about the glory of God I do not speak it as that I have attained but that the Saints as Paul had attained I come now to the next Question Quest 3. Wherein is this life of Faith to bee exercised Answ In handling of this I shall shew 1 The things themselves whereabouts faith is to bee exercised 2 How faith in those persons that live by faith acts or what faith doth in either of these Quest 1. What are the things themselves whereabouts faith is to be exercised Ans Concerning this I told you in general that this living by faith extends it self as far and wide as our necessities wants fears or doubts stretch themselves to all good expected and hoped for to all evil present or feared for the procuring of the one and the averting or removing of the other in so large a field should I gather up all particulars I might tire my selfe and you I shall therefore draw things into as narrow a compass as conveniently I can This phrase of living by faith I do not finde in all the Scripture to bee used but five times once in the Old Testament as Han. 2.4 and four times in the New viz. Rom. 1.17 Gal. 2.20 Chap. 3.11 Heb. 10.38 Now in these five places it is taken as it seems to me four several wayes 1 As it relates to a Christians Justification Rom. 1.17 For therein is the righteousness of God revealed from faith to faith as it is written The just
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