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c. So long as these remain they adhere to the promise but so soon as these are a little decayed or the sense of them withdrawn they are off the hinges and cannot adhere to the Promise any longer so that it is but now and then rarely when and whilst affections are up that these rest on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
my brother injures me speaks evil of me I cannot forbear him I do so to him and he cannot forbear mee were there but that forbearance should bee in any one it would heal the difference of either side O Saints would you love forbear one another forbear one another Obj. But such a one hath injured me and I have given him no cause Ans Why then forbear him thou wilt have the more comfort and peace in so doing Again now thou art like a Christian in forbearing him a man may from natural light forbear another who hath injured him if he himself gave the other cause to do so but now if thou canst forbear another who hath injured thee when thou hast not given cause this is to act like a Christian Thus did Christ he gave no cause to any to revile him or Crucifie him yet when they did it he forbare them when he was reviled he reviled not again 1 Pet. 2.23 Isa 53.7 innocent as a Lambe yet led to the slaughter and opened not his mouth Obj. But if it were once I could bear it but it is often Ans The oftner it is the more noble spirit shalt thou be of to forbear him a Childe can forbear a thing a while but a man can longer Again hath not God forborne thee often when he might have poured his wrath upon thee and when thou hast dealt as injuriously with him as thy brother hath with thee and wilt not thou forbear thy brother often Say with thy self O how long has God forborne me Obj. But wert it a small injury I could forbear but it is a very great one Ans Let me ask thee one question Is it greater than ever thou didst commit against God if so then indeed it were much to forbear him but if otherwise wilt not thou forbear him as God thee Again the greater injury the more grace exercised in forbearing and the more comfort in it Obj. But I were not a man if I should bear every thing and put up all tread on a worm and he 'l turn again Ans Thus flesh and bloud will reason and thus Centiles reason but it must not bee so amongst us Hear the Exhortation of Paul Rom. 12.19 20 21. Dearly beloved avenge not your selves but rather give place unto wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemy hunger feed him if he thirst give him drink For in so doing thou shalt heap coals of fire on his head Be not overcome of evil but overcome evil with good 9 Consider all are but men Thou seest something in thy Brother which possibly might provoke thee to with draw thy love from him he sees something in thee which might provoke him to the same now let each consider of my brother why my brother is but a man and therefore he hath his failings as other men have indeed were he an Angel I might expect other actions and other carriage but he is but a man and I must look upon him as a man subject to failings as I my self am Yonder I see weaknesses but they are the weaknesses of man a poor man 10 Acquaint your selves with one anothers spirits more Strangers have not that affection the one to the other that intimate friends have so whilst Saints are strangers one to another there will not be that love and communion amongst them that there should be and were they more acquainted with one anothers spirits would Whilst the Disciples were unacquainted with Pauls spirit they were affraid to own him into their company though he assayed to joyn with them but when by Barnabas his relation they understood something of his spirit and the work of God thereupon Paul and they sweetly closed so afterwards a long time the Apostles at Jerusalem were affraid to own Paul as an Apostle through some suspicion or doubt they had of him but afterwards when through Conference and communion one with another they perceived the grace that was given Paul they then owned him and gave him the right hand of Fellowship acknowledging him an Apostle as well as themselves so that we see what comes by acquainting our selves with one anothers spirits Christians which before stand aloof off the one from the other and will not speak to each other may come when they know one anothers spirits sweetly to close and embrace one another yea many a Saint upon this instead of falling foul upon his brother as before hee did now falls foul upon himself What a filthy wretch was I my cursed heart would not close with my brother but I was ever full of suspicions jealousies surmisings thinking and speaking the worst and now I see blessed bee God I see it at last that my brother is a true Childe of God and there is more grace in him for ought I know than in my self O Saints let us get acquaintance with one anothers spirits I may know Master such a one and Mistris such a one well for outward acquaintance yet a stranger to his or her spirit and assure your selves of this that there is nothing in the world will more beget and maintaine love amongst you than this as I shall by being acquainted with my brothers spirit see the grace of God in him which will much draw my heart ten times more than any gifts or parts which I behold outwardly can do so likewise by near familiarity with him and acquaintance with his spirit there will bee twenty things which through my mis-interpretation of outward actings or some such thing did hinder love and beget dis-affection in me to my brother prevented as for instance Suppose I see my brother occasionally walking and dis-coursing now and then with a prophane man presently whilst I look barely upon the outward action my heart is ready to boyl with strange jealousies Now that we may get acquaintance with one anothers spirits 1 Bee much in communicating experiences and the dealings of God with you one to another 2 Be much in finding out and knowing the reasons of thy brothers outward actings this will bring to much acquaintance with thy brothers spirit and how and in what manner it usually works 11 Improve one anothers gifts and graces more as get acquaintance with one anothers spirit so improve them Hath God given thy brother a spirit of prayer improve it get him much to pray for thee hath God given thy brother more faith then thou hast improve it desire him in thy wants and streights to beleeve for thee now in so doing love will be abundantly increased thy brothers love will work more towards thee whilst he is improving of his grace for thee and thine to thy brother whilst thou seest that such and such mercies thou hast through thy brothers faith and prayer This is a certaine rule the more I do good to any in a spiritual way the more I shall love him the more any receive good will hee love mee And I take it this
Christs New Commandement from John 13.34 THe words opened p. 227 228 Doct. It is the command one of that great commands of Jesus Christ that Saints should love one anther p. 229 1 Why Saints should love one another nine reasons given for it p. 230 to 233 2 How Saints may have their hearts brought up to the practice of this duty of love 1 Love Saints as they are Saints p. 133 134 Several considerations to set this truth home upon our hearts p. 235 236 Four directions to bring our hearts up to the practice of this duty p. 237 238. 2 Love though thou art not loved ibid Four considerations to move us to it p. 239 240 3 Account thy self least of Saints and judge every one better than thy self ibid. Three considerations to move us to this p. 241 242 4 Get a heart taken up with spiritual things ibid. 5 Walk wisely p. 243 to 245 6 Look not so much upon what is evil as upon what is good in thy Brother p. 246 7 Put not an evil construction upon that which may have a good put upon it ibid. 8 Get forbearing spirits p. 247 248 9 Consider all are but men p. 259 10 Acquaint your selves with one anothers spirits more ibid. 250 11 Improve one anothers gifts and graces more p. 251 12 Take as little notice as possible may bee of injuries p. 252 Objections answered p. 252 to 255 The Use ibid. 6 Of Offences Matthew 18.7 THe words opened p. 257 The Observation Offences they are a real and heavy judgement upon the World or the wo of Offences it falls upon the World p. 258 1 What an Offence is shewed p. 259 2 That there is an aptnesse in the world to be offended as appears by five particulars p. 260 3 That Offences are a real and heavy judgement upon the world as appears by six particulars p. 260 to 265 4 Why Offences fall as a real and heavy judgement upon the world four reasons given of it p. 266 to 268 5 How may wee know when the world is justly offended Answered in three particulars p. 269 to 272 Vse 1 Then all things considered the world hath little cause to rejoyce and make themselves merry with the falls and offences of the godly p. 273 Quest How may I escape this woe Answered p. 274 Vse 2 O then let all the people of God take heed how they offend the world p. 275 Quest What shall I do how shall I walk that I may not fall and offend the world Answered in nine particulars p. 275 to 277 An Objection answered ibid. Matthew 11.6 OFFence is twofold either Offence taken or Offence given what they are p. 279 Of either of these there is an Offence good and bad ibid. 1 A good Offence given what that is in four particulars p. 280 2 A bad Offence given what that is in three particulars ibid. 281 Offence taken likewise is good and bad 1 A good Offence taken what that is in two particulars ibid. 2 A bad Offence taken what that is in five particulars p. 282 Case 1 How far am I to have respect unto that Offence which another doth or will take Answered p. 283 Quest How may wee know when the rise of an Offence is from wilfulnesse only or from weakness and wilfulness together answered in eight particulars ibid. 284 Case 2 What is to bee done when the case is such that I must offend on the one hand or the other or thus when the case is such that I stand between two parties contrary to each other and must offend the one of them whom am I in this case to chuse to offend answered p. 285 286 287 Romae Ruina Finalis Anno Dom. 1666. Mundique finis sub quadragessimum quintum post Annum Or A Treatise wherein is clearly demonstrated that the Pope is Antichrist and that Babylon the City of Rome shall bee utterly destroyed and laid in ashes in the year 1666. And that the Turk will shortly after bee destroyed by fire from Heaven presently after which will bee the second comming of Christ and general Resurrection c. Sold by John Sherly at the Pellican in Little-Brittain and by Sam. Thompson at the white Horse in Pauls Church yard and Livewell Chapman at the Crown in Popes-head-Alley Reader SEveral Errata's may have escap't the Presse which thou art desired to have an eye to some few I thought good to note being a little too gross to let pass without a mark Page 189 line 5 and 6. leave out and a great time line 23 read of the waters of life freely line 32 read unto any time line 33 read then wee were undone The Promises made and fulfilled in Christ 2 Corinth 1. vers 20. For all the Promises of God in him are yea and in him Amen THe Holy Ghost tells us Hebr. 6.17 18. That God willing more abundantly to shew unto the heirs of Promises the immutability of his counsel confirmed it by an Oath that by two immutable things wherein it was impossible that God should lye we might have strong consolation Answerable hereunto our Text presents us with two immutable things as the sure and certain foundation of all our inward support and Christian consolation The first is the Promises of God which are immutable yea and Amen The second is the Son of God Jesus Christ in whom these Promises are who also is immmutable yesterday and to day and for ever the same as Heb. 13.8 The words are an Universal Proposition wherein we have 1 A subject the Promises of God to which is added a note or Universality ALL the Promises of God 2 Something Predicated of this subject and that is 1 That all these Promise of God are in Christ IN HIM IN HIM twice used that is in Christ whom the Apostle had spoken of vers 19. the Son of God Jesus Christ who was preached in him denotes the same person here as there and there it is expresly spoken of Christ Christs Person is the Store-house of all the blessed Promises of God If we would partake of any Promise we must look to Christ for it 2 That all the Promises of God are true and faithful and shall most certainly upon this account because they are in Christ bee fulfilled This the Apostle shews in saying that the Promises in Christ are yea and Amen that is to say they are true faithful constant immutable unalterable shall most certainly bee accomplished for as yea and nay in the eightteenth verse being joyned together do signifie as much as inconstant mutable variable uncertain c. Our words towards you was not yea and nay that is the Doctrin in which we my self Silvanus and Timotheus preached amongst you it was not an uncertain doubtful Doctrine a Doctrine which wee sometimes call truth and sometimes error which wee preach up one day and preach down the next no but in him was yea that is the Doctrine of Christ which we preached amongst you it was yea that
is a true faithful immutable unalterable Doctrine that which we do and ever shall own for truth so that when the Apostle saith The Promises of God are yea it is in effect to say they are true and faithful c. Amen likewise signifies as much as yea it being an adverbial speech signifying the truth and certainty of the thing which we speak of hence Revel 3.14 to shew the truth and faithfulness of Christ hee is called the Amen Now whereas the Holy Ghost useth two words of like signification it serves to strengthen our faith the more in the assurance of this that the Promises of Christ are true and faithful and shall certainly be fulfilled as much as if he should speak it over and over the Promises of God in Christ are true and faithful yea verily they are true and faithful The words thus opened shut up themselves again in this general Proposition viz. Doct. That all the Promises of God made to sinners in Jesus Christ shall most certainly bee fulfilled and accomplished This general doth branch forth it self again â—nto these particulars viz. 1 That all the Promises of God run in Christ or are made to us in Christ 2 That all the Promises of God made to us in Christ shall most certainly be fulfilled Propos 1. That all the Promises of God run in Christ or are made to us in Christ This in the general may bee made to appear from that known distinction of the Promises which ranks them into Absolute and Conditional promises of grace or unto grace both which run iâ— Christ are made to us in Christ onely iâ— Christ 1 Absolute promises such wherein God requires nothing of the creature but gives alâ— freely they run all in Christ and are made to uâ— in him and the good things promised in them are conveyed to us through him and nâ— other Of this sort are all those promises of the New Covenant wherein God promiseth pardon of sin to us to make us his children promiseth his Spirit sanctifying grace obedience persevering grace heaven c. all these arâ— made to us in Christ who therefore is calleâ— the Mediator of the New Covenant Heb. 8.6 Chap. 12.24 Messenger of the Covenant Maâ— 3.1 Prince of the Covenant Dan. 11.22 Hâ—â— blood is called The blood of the Covenant Zach 9.11 Heb. 10.29 Chap. 13.20 Yea he is called The Covenant it self Isa 42 6â— Chap. 49 8. to shew that all absolute promises such as are the promises of the New Covenanâ— they run all in Christ who is the Messengeâ— Prince Mediator of this Covenant yea thâ— Covenant it self so that there is not any one absolute promise in all the Book of God but 〈◊〉 hangs upon Christ it runs in him is made 〈◊〉 sinners in him fulfilled for him c. 2 Sort of Promises are such as are Conditiâ—nal or promises unto grace wherein God promiseth such and such good things to his chiâ—dren being so and so qualified Now all these promises as well as the other that are absolute are made to sinners in Christ who is as I may so say the first qualified person For look as the first Adam being a publick person and the common stock and root of all mankind did by his fall or disobedience draw all the threatnings of the just and holy Law of God upon himself first and then by way of natural conveyance did derive them unto all his posterity after him because standing for them as a common person in their room and they coming forth of his loyns Even so in like manner the Lord Jesus Christ our second Adam being a common person as the first Adam was and the stock or root of all his seed hee by standing and fulfilling the Law of God which the first Adam brake did draw all the good things promised therein unto himself first and then by way of spiritual and supernatural conveyance derives them unto all those which are his seed So that there is not one promise of the Law of God but it centers it self as I may so say in Jesus Christ who hath fulfilled this Law of God and from him is given forth both that grace to which the promise is made and also that good thing whatsoever it bee which is promised to that grace By this in the general wee may see how that all the promises of God whether those that are absolute or whether such as are conditional they do all run in Christ and are made to us in Christ Having thus in general cleared up this truth I shall come now more particularly to shew you 1 The truth of this that it is so 2 Some reasons why it is so 3 Shall apply it In order to the clearing of the thing that it is so I shall premise this viz. That those several promises of grace glory c. good things here and hereafter which the Father hath made to Christ they are not made to him for himself he in this respect having no need of them or that the Father should make promises of such things to him he having a proper right in and unto all these things by vertue of his co-equallity with the Father yea injoying and possessing of them and therefore hath no need in respect of himself that these things should bee given to him by promise which are his by proper right but they are made to him respectively as hee is our Surety and common person occupying our room and standing in our stead who of our selves had no right to any of these things no nor Christ neither though hee had a personal right as co-eternal and co-equal with the Father yet as hee stood for us and in our stead had no right but what hee hath by promise Now then if this can bee cleared that all the promises of God are made to Christ taking this for granted which wee have premised and which in it self is also clear that they are made to Christ not for himself who had no need to have these things given to him by promise but for us whose Surety hee is and common person then will the result bee clearly and evidently what wee have laid downe and asserâ—ed That all the promises of God made unto us are made unto us in Christ The thing therefore to bee cleared is That all the promises are made to Christ which being cleared the other follows That they are made to us in Christ To clear this I shall begin with the first promise that ever was made to mankinde since the fall viz. That promise made to Adam Gen. 3.15 which as it is the first promise which ever fallen man heard of so it is the grand promise as I may so say that upon which all the other promises hang and have their dependance and therefore look how this promise runs to whom this is made wee may conclude this being the grand leading Promise that all the other go in the same way run to the same person Now if you read the
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
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