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PERKINS LIBRARY

Uulce University

Kare Dooks

I

.%10^^0J^

THE

Life of Faith.

In Three Pa r t s.

The Firfl: is a Sermon on Heb, n. i. formerly preached before His Majefty;, and publifhed by his Command ; with another added for the fuller Application.

The Second is Infl:ru<f^ions for confirming Be- lievers in the Chriftian Faith.

The Third is Directions how to live by Faithj or how to exercife it upon all occafions.

By Richard Baxter.*

■ ' ' ■ '

2 Cor, 5. 7. Fgrtve voalk^by faith ^ not by fight.

2 Cor. 4. 16, 17, 1 8. For which caufe xvt faint not : hut thaugh our GUtwardman peri(h^ jet the inward man is,remvped day by day : For our light a^iHion which is but for a moment^ workjthfor uj afar mote (Xceeding and (tern tl weight of glory : JVhilt wi Ioq\ not at the thing/ which arejeeny httt at the things which are not pen : For the things which are feen are temporal j but the things which are not fern are eternal.

HcL 1 2. 27. By faith he forfosk^Egypt^mt fearing the wrath eftbe King: f>r he e-irittrcdy asjennsi^ him that is invifible.

LON D 0 Ny Printed by R. W. for NeviJi Simmons^ at the ihxcc Crowns over agaiiift Hcj/^orn Conduit. 1670.

JPiv.S.

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To the IVorfhipfuU, my much honour^ ed Friend Richard Hampden of Hampden, Efquire ; and the Lady Lxiiti^ his ff^ifcj (j race and Te ace be multiplied.

'Oax Names ftandhere in the front of this Treatife, on a double account :Fidl,that (the cuftom of Writers ha- ving given me fuch an ad vantage) I may tell the pre fentand future Ages, how miKh I love and honour your ^iety^ Sobriety^ Jntegrity andMo- dernt'mi^ in an Age when fuch Vertuesgrow into contemft^ or into Itfelejs hnages and TSiuncs^ And how much I am myself you^rdebter,

Az for

62(?929

The Ef'ijile Dedicatory.

for the manifold expreffions of your love • and that in an Age when Love diredted by the fuperiour faculties is out of fafliion; and towards fuch as I, is grown a crime. Sincerity and Lo^e are things that fliall be honourable, when Hyfocrtjte znd Malice have done their worft : But they are moftcon- ipicuous and refulgent in times of rarity j and when the fhame of their contraries let them off.

Secondly, To fignifie my Lo^e and Gratitude by the beft return which I can make 5 which is, by tendering to you and to your family, the fureft Diredions, for the moft noble manly life on earth, in order to a bleffed life in Heaven. Though you have proceeded well, you 2iX^ty^p^^lj^ need of help ; fo great a v^ork^^'^^'^'^^il for skilfuU Qounfel, and ftudious Warning, and induftrious , and unwearied IrjaiCtice. And your hopeful children rrtay bejKerea-^ dier to learn this excellent Life from the(c Directions, for the love of your prefixed Kames. And how happy will they be, if they converfe with God, when others are wallowing in the filth of fenfuality ! ^hen the deAd-hearted-fipner thipiketh not - ^ - ^^^^^ "'•' of

The E^ftle Dedicatory,

of anorher world, with the wifdom of a forefeeing man, till he is going out of this, fecurus quo fes feraty atq^iie ex tm^ore <v\n)lt^ Ut ^erf. (ts" c^whus in job <v\njenAi cdufa falato eftj ut Ju<v. When fuch fenfual fouls mufl: be dragged out of their pampered corrup- tible fleft, to divine revenge, and go with the beginnings of endlefs horrour , to the world where they might have found everlafting reft j what joy will then be the portion of mortified and patient Believers, whofe Treafures^ and Hecirts^ and Conrver- fations in Heaven, are now the foretafte of their poffefTion, as the Spirit of Chrift which caufeth this, is the feal of God, and the pledge and earneft of their inheritance. If a fieflh-pleafing life in a dark, dill:ra6led, bruitifli world, were better than a life with God and Angels, methinks yet they that know they catinot have what they would^ fliould make fure of what they may ha^e : And they that cannot kee^ what they lorvcy fhould learn to Icroe what they w^j keep. WonderfuU ftupidity ! That they who fee; that carrying dead bodies to the grave, is as common a work, as theWidwifestake- ing children iuto the world, and that this 6269S9 life

F^it/;, yjh\ch^Worketh by ^IfO'VCy in conJtant.Obe^ dtence, is the principal end of this publick appellation : iThat what is here written for the ufe ofall, niay bf firftandrpec ly Hifeful to. you and yours, whom 1, am To' much bound to love, and honour • even to your fafe and comfortable life arid death, and to your future joy and glory j which is the gr^at dcfite of

Your ohii^^d Ser<vant,

F€b/4.'t&6o,"' Rich: BaxtekVm-

Km ij .' )■ - ' t

THE

THE

P R E F ACE.

Reader ;,•

1.

F it ojfeni thee^ that the farts of thps Treat'tfe cwe fo unlike^ under jlani \ . Hyat they are for a^arwus ufes : The jirft Tart to make m^w willing,/?) awa- kening perfwafions- and the refl^ to dired them in the exercijes of Faith, tpho are firjl' made willing. 2. Tl^at I wite not to win thy fraife of an artificial comely StruBure • hut to. help fouls to Hoitnels and Heaven; and to thefe ends I labour to juit the means. ''-^K Tlk the ^rjl Sermon wm pMxfhid long ^gb:^ and

the

A Z

The Preface.

the ISookfeller definng me to groe him fome aic i'itions to tt^ I thought meet jirjt to make up the exciting part in the fame Jlyk^ and then to aid a DtreBory for the praHice of judicious 'Believers.

2. And if it offend thee that the fecond Tart containeth but fuch matter as I ha<ve already puhli{J?ed^ in my ^afons of the (hrijlian ^^ iigion^ under fland i. float 1 pcrceinjcd that that Treatife \vas negleBed by the more unlearned fort of Chr'tjlianSj as not defcending enough to their capo* cities ' and that it would he ufefut to the confirm mation of their Faith^ to draw forth fome of the moji obvious Arguments^ in as plain a manner^ and as briefly as I coull^ that length nor ohfcu-. rity might not deprive them of the benefit ^ who are too flothfull^ or too duU^ to mcke uje of more copious and accurate dtjcourje. 2. And I knew mt how to write a Treat fe of the Ufes of Faith, which fhould whUyka^vc out tk Confirm ations «/ Faith ^ without much reluEtancy of tny ^afon.

3. And again ^ i f^y^^ I can hear the dijpraife nf %epetttion, if I may but further mens Faith und Salrvation.

J. Jfnd if it offend thee that I am fo duU in

, S the VireBi^e part, I cannot mU do both

works at once, Awakan the AffeitionSy and Mcn^

The Preface.

rdtefydtreH: the mind for praBice: Or at leal} if 1 hadjj)oken- aU thfe Dire^ions in a copious applica^ tory Sermon Jtyk J it would harvefwelled the Book to a 'Very tedious coflly oj^lutjie : And JffeBton mujl mt too much inter poje , when the Judgment is about its proper work And being dene tn the be* gtmimg^ it may be the better ^ared afterward.

4. Jf It offend you that 1 open the Life o/Fakli infomewhat an unufual manner ^ I anfwerfor nry felfy that if It be Methodical;, true and apt /or uje, I do that which I intend : And on a fuhjeB fo frequently and fully handled^ it were but an injury to the Qmrchyio/ay but the fame which ts [aid already ; M-. John Ball, Kr. Ezekiel Culverwell, and Afr. Samuel Ward in a narrower roomha^ve done exceeding well upon thisfubjeB. If you hanJe ?iothing more than they hanjejaid^ read their Sooks only^ and let this alone.

^»If tt offend you that the Dire [lions are many of them difficulty and the Jlyle reifuireth a flow confide- rate %eadery lanfwer^ the nature of the fubjc^i re* ^urrethit '^ and without ^voluminous tedionjnefs^ it cannot be avoided, ^lame therefore your unprepared Ignorant minds ,- and while you are yet dull of hear- ing, atidfo make things hard to be uttered to your under /landings lecaufe you hanje fiill need of . MiWy.ana cannot digeflfh'ong meat : bu% mufi again

^ 3 he

The Preface.

be taught the principles of the oracles of God^ (Heb. 5. My My 13,14.:) thmknot to get knowledge without bardjltidy , and patient learnings by hearmg nothing but whatyou know already ^ or can ufiderjland hy one hajly reading (TUer j leji you dtjco^er a con* jun^ion of flothfulnefs with an ignorant ajid unhumbled mind : Or at leajiy if you mujl learn at Jo cheap a rate, or elfe fttckjiill tnyour Milk W your Beginnings , be not offended if others out- go you, and think knowledge worthy &f much greater diligejKe • and if leaving the principles we go on towards perfection, as long as we take them along with us^ and make them the life of all that foUoweth^ while wcjeem to leave them : And this we will do, if God permit, Heb, 6. i;, 3.

R, B. Feb. 3. i66p.

Th(

~ • """" ^^ ' "^ rmTTT I II rirtMUMII IIT I IBI, I, ti

A A £ A & ^ d 4 ^ 4 4 4 ^ ^ $ ^ 4 4 : 4 $ ^ ^ 4 4 4^ ^ TUq Contents of the firft Part.

The Sermon.

WHjt Faith it, pig< 2 Ihe text $pened^ p. 4. The grounds of the cntanry tf faith briefly intimated^p.^^S^c, tyby God wiSbdve MS live by Fditb.and mt by fight ^ p. \i^ ^c, Uft I. T(j inf&rm us whit a Cbrifiian or Believer is y defcnbedy

p. 1$ Ufc 2. The RtdfoH why Believers gre more ferious in matters of

Keitgian^ than unhtlisv:ri art. life 3. OfExumination^ p, 29

Ibt ntifery of unbelievers^ p, jq

Marks «/ ^ true Faitby p. 3 2

Ufc 4. Exbortatiyti to the ferious fxtrafe ofFaithy p. 37

Some iffiiing fuppofitiini, P 3^

H)tt> tbofe tfiH live vebo thm believe i opened in certain ^e-

fiioMS, p ^g

Motnes to live by <j fore feeing Faith on tbhfgs uot feen, p. 4 5

lbeCondufion\ i. Exhorting to live by Faith : 2, Andto fro^

mote tbit life in otbirs, p. 46*

The AdJitions. Cap. I. Jbe conviSion and reproof of Hypocrites , IFbo liv*

eoHtrary to the Fjttb tvbicb they frtjefl, ^g /

Cap. 2. j4 gentral Exhortaiionto Uveas Bf lievers, 1*5

C»p. 3. ^n exhortation to tbe particular duties efBelievtrs. '5^*'

The Contents of the Second Part.

^' • -■ "•■■ "■ • - , V....SVi,. '} -. 7'. ■

chip. 1. 7he Believers DlrrSiry muf^)hsi^him\ l, How-to fireffgtben Faith : 2, Hovptvufeit, - > ' C

The Contents.

And I. For tkeprii, the order of the frefuppsfed Natural Vtritits^ it briefly mentioned, ? i

Chip. 2. The true Method of enquiry into the firperHatural evi- dences efFaitb^andthe Rules therein to be nbftrvtd, 87

Chap. 5. Jhefrtfer Evidence »f Faith. The SPIRIT and the Image of God hi mfelfy ' 97

Chap. 4. ^e Image efGods Wifdom on the "Ghrifiian Religim : lt*s vponderful Method openedy in thirty rnftancts: Six more injlancest gf

Chap. 5. Jhe Image of Gods Goodnefi and Holinefs on the Cbri- flian Reliiion : in thirty ivfiances^ ig8

Chap. 6. The Image of Gods Fewer upon the Chrr^ian Religion \ in twenty injiances^ 1 1 5

Chap. ^. The means ofmakjng kjiown all tbie to us infallibly. How the firji witneffes k^etP it. How the next ytge and Cbnrcbes 4^ew it. How we kpow it. Twenty fecial bijiorical Jradi^ tions of Cbriflianity , and matters of faa. What the Spirits Witnefi to Cbrifiianity is, 125

Chap. 8 . Twelve further VireQions to confirm our Faitb^ i ^i

Chap. 9. Twenty General Viredions how to ufe Faith, or to live by ir, when it ie confirmed. What Chrifiian Faith it : Errours etbantit, 14S

The Contents of the third Parr.

Chap. 1. How to live by Faith on God, j6%

Chap. 2. HowtolivebjFaitbonJefmCbrift, \%%

Abufis of the l>o^ine of Redemption. The extent of it. Of Chriftt

Office : Hie Merits and Sacrifice : Example^ &c. Chap. 3. How to live by Faith on the Holy Gbofi. Of the Trinity. Several doubts refolved about believing in the Holy Gbofi. Of giving the Spirit : Hie operations : Whether Love to God, w Faith in Chrifigtfirfi'^ exaQly aafwered. (And confequenHy whether Faith or Repentance beprft.) Of the Spirit im Cbr^ andtbe Apoftles : Of fufcient Grate. How Faith precureth the Spirit. Whether defires of grace U grace, 30 1

Ghtp. 4. Htwu Uvt lyfaitk u %• G«dt C$mmmdt* The admi.

rtble

The Contents.

vahlegoodmji 0/ Gtdi Lavs, Whether the Vremift and Reward be the end of Obedience^ or Obedience the end of the Promife and RetPard. Of Scripture examflesy 2:j2

Chap. 5. HotP to live by faith on Gods Promifes, What tpiU of God it ity according to which they muft askjvbo vfiV receive. Of a particular faith in prayer, Js the fame degree ef grace condi" tionatiy promifed to all ? ViredioHsfor underdanding the 'Pro- mifes. The true nature of faith or truft in Gods Promifes^ optn- ed[at large. Affiance is in the unierfianding^ a>ili and vital power. Whether Faith be Obedience^ or how related to it. JenaQsoftheunderftanding ejfential to the Chriftian Faith in the Promifes. Several ads of the wiU ejfential to Faith. And inthe vital power^ whether aJl true Faith have a fuhjeSive cer- tainty of the truth of the Word. Choice, /i«i venturing or for- faking all, it thefign of real truft. Promifes coHeHed for the help of Faith, i. Of Pardon^ 2, Of Salvation, i.OfRectnci- Hat ion and Adopt ion j 4. Of pardon ojnewftns after converfton, 'y.Of SanGification: 6. Promifes to them that deftre and feel^. 7. To Prayeu 8. togf$ans that want exprejfion. 9. Promifes of all that we want^ and that it good for us. 10. To theufeofGods Word and Sacraments. 11. To thehumblcy meek^ and lowly, 1 2. To the peaceable. 13. To the diligent. 1 4. to the patient, 1 5 . To Obedience. 1 6. to the Love ^God. 17. To'them that love the godly ^ and are merciful in good workj. 1 8. To the poor 19. To the oppreff(d. 20. To the perfecuted, 21. U danger/, 22. Againfi temptations. 2^. To thtm that overcome and per^ fevere. 1^. In ftck^nefs, and at death. 15. Of KefurreGion^ final f unification andGlory, 26, Forchildrenof the godly. 27. To the Church, 24I

Chap. 6. How to exercife faith onGodsThreaXnings and Judge- ments. How far belief of the threatnings if good, neat[fary, and a faving faith. Howfavingfaith is a perfonal application. How to perceive true faith, 297

Chap, 7. How to live hy faith fr Pard^m and Jufiification. In hotn many refpeds and waies Cbrifi jujiifieth us. 0 f the impu- tation of Chrijis Righieoufnefs. Twelve reafons tn help our be- lief of pardon. How far fmfhould make us doubt of our Jujiif- cation, ^^^

Chap. 8. 58 Vangerot^s Erronrs dettcied, which hinder the

Ct; wori^

The Gontcnts.

pFork^offgltb abcutwr Jufiipcatm i and tkc contrarjf truths^ 0(fmed. 321

Chtp. 9. Hcpifto live hy faith htbe exereife of dthiv graces and duties : And i. Of the doQrinal DireDioHf. What SanQifi. caticHis. H:jv GedlovethtbcuHfani^ifed. Howhekvethwin Chrifi. Of Prtacbittgmeer Morality, 361

Chap. 10. TbefraGical Virti^iofis^ to promote Leve to Sod and Holinejs, 367

Chap. II. Of the order and barmony of graces and duties, vobich muji be tak^n aV tegnber. Of tbe parts that w^ up the new Creati re. I . Ibe inteHeGual order •, or a method^ or fcheate of tbe heads of Vivittity. 2. 7be ordtr of Intention and Afe^ion. 3. 7be ordir of pnCtice. Of tbe various degrees of means to wans ultimate end^ Of the grace ntctffaty to concur with tbefe various means, 7he circular motion by divine communication to our Receiving Graces, and (0 by our Returning Gmccs, unto God again. Tbe frame of the prefent means of grace, dnd of eur returning duties. Rules about the ordtr of Chri^ian pra* dice (xphichfhetv that, andbvvo thebeft is to be preferred, and which is bcji) in fifty three Tropofitions. Hotv nans Laws bind confcience (and many othier cafes) refolved. A lament ationfor^ the gYtat want of order., and method, and harmony in the un* derjfa»dings,vPi]!s and lives of Chrifiians. Many inflaneesof mens partiality as to truths, graces,duties^fins^&c. twenty Rca* foKs why few Chriflians arecompleat and entire, but lame and partial in their Religion. 7enCon[eUaries. Whether uJl graces be equal {n habit. Religion not fo perfeQ in us as in tbe Seri^ ptures i which therefore are the Rule to us, &c. 373

Chap, 1 2, How to ufe faith againfl particular fins, 417

Ch»p. 1 3. What fins the beft are mofi in danger of,aHdfttouldmofi carefuty avoid. And wherein the infirmities of tbe upright dif- fer from mortal fins. 421

Chip. 1 4. H;n7 to live by faith in prefperity. Tbe way by wbick faith doth favevs from tbe World. General Directions againft the danger offrofperity. Twenty marki »f worldlintfs. The pretences of worldly minds. The greatnefsofthefin. The iU ef- fects, • 428

Chap. i$.HcwtobepoorinS>*^it. And i.Howto efcape theVtidc ofprof^erous wen. The clta){s ofFrfde, tbefiffts of Fride and

The Gontents.

9fLowlintfs. thifit^ttlnefsof it. F articular rewedits^ 446

€hap, 16. HotP to efeipethtfm of It \i\ntk, Gulofity or Glutto- ny, by faith, fft mifcbiefs of ftrving the Mf^etite. f articular fiwedies, 4^5

Chap. 17. Hav faith muft co>i^uer flub a»d idUntfs, Who are guilty of this f\n. Cafts rtfolvtd. lb e evil of idUnefs, the rc~ weditSy 474

Chap. 1 8. VnmtTcifulntfi to the poor ^ to be conquered by faith. 'Ike remedies^ 491

Chip. I f. Hotp to live hj faith in adverfity, 49;

Chap. 20. Hotv to live by faith in trouble of confcienee^ and doubts of our falvation. Jbe difference betvpeen true and falfe rtpn* tance, Hopp to apply the univtrfal gtjce to our cowfort. 7 be danger of ca^ingour part onChriji > atid of afcribing aU tne- lamholy di(lurbances and thoughts to f fcf jpirit. Of the trying the fpiris : and of the tvitnefs 0/ the Spirit, 503

Chap. 2 1 . How to live by faith it* the fublici^jycpjipping of God, Overvalue not your ovpn manner of jforfhip, and overviltfie not other mens. 6f communion wfith ethers, 519

Chap, 22. Horv t^ pn^ in faith, 527

Chap. 23. Hcrv to live by faith tovpardi children andothtr R#- lations, $30

Chip. 24. Hovp by faith to order our affeHions to publick^Soeieties^ and to the unconverted world, 53$

Chap. 25. How to live by faith in the love of one aetother, and ta mtrtifitfelf-leve. It is our own interefi and gain, to love our neighbours as our felves. Objedions wherein it confifieth. What is the fincerity of it. Confectaries. Loving others as your felves it a duty even as to the degree, 539

Chap. 26. How by ^aith to be follower so] the Saints, and to hok^ with profit to their examples and their end, and to hold com- munion with the heavenly Society, Reafons of the duty. The nature of it. Negatively ^ what it is not t and Affirmatively^ what it is. JVherein they muft be imitated, $56

Chap. 27. Hjw to receive the fentence of death, and how to die by Faith, $89

Chip. 28. How by faith to hok^ aright to the coming of Jtfus Chriji in 6lory, 594

( b 2 ) Rcadcif,

'Reader, The firft and great Errour of the Printer, is, thatiic hath not dirtirguifhcd the three diftinft Parts of the Trea- ti(c. Therefore you muft write ^Agt i. PART. i. and Prfg.Si. PART 2. Chap. I. andP/rg. i68. PART 3. Chap. I.

IN thePreface, P^gej.l. \6. put if yonwouMhavc. p. 8. 1.8. put out have p. 3 X . 1. 31 . put out 6iit p. 40. 1. 2 2. for that r. the p. y i. ]. 37. for yg-.r r. their p. 54. 1. 1 3. for bclkvc r. defire p. 66. 1. 3 1, for agmftr. at p. 57.. 1. 31. for tam r. qiam p. 68. 1.8. for mttmurr r. ;;;o .w 1. 27, - afte* fc^rr^*- put (:o.v«/>fj p. dp. 1. 17. x.nmo^. 70 l.i5. r. vmofam p.7^. 1.24. r. wrizrff rk« p. 77. 1. II. r. literate p. 87. 1. 3. for offered vea^d obferved p. 93. i. 25. for C4««(it r.c<i« p.96.1.1 2.for MtlonsxMtmsA.zi.x.conduceth p. 99. 1.9. r. vphicl} ,'f p. 101. 1. 38. for Goodnefs r. Goodvfill^. 130. 1.ij.r. 'monfidciattmji^.\i^. 1. 10. r. ViiiorUt!cenJisjp.iss.\. 37. for^fwrr. ;?«mp. 163. 1- (5. put our fli-f p. j66. 1. 2. for reorketh r. mar\eih 1. 84. r. tfiwf at 1. ap. r. ftf^tr/; p. 1^6. r. 7. for meditate r. Wfrf.Wc p. 2o5 . 1. i.r. caufally I.4. for his r. ffcw p. ^ 17. (^falfe Printed for 209; 1. 38. blot out or p. 224. 1. 6. for reas r. were p. 232. 1. 19, t.Antownus^. z^i.\.ii.x.(omnutative^.zj^/\.\.i^. put out o/'p.249. !• ?. for rather X. alroa'esf. 250. 1. 9. blot out Oand r. of obje^ive gra:e J. 30. for promifeth x.fromi;eth »of p. 253. 1. ix. for conffritieth r. fo»y?»effc 1. »o. for A;/? «/ r./<?/?o; p. 254.1. i9- r. 'm-miffion' p. 332. 1. 33. r. yphich r/:e(l p. 345. 1.14. .t.fajilts^.^^9. 1. 18. (oxhimx.h'mfelf^. %66.l i^Jox that x.the p.-i'jiA.iz. for f^crc r. tk» p. 381. 1. 28. for as r. or p. 384. 1. 3. puc a fcwwa after f^k.m and Dirige/it p. 40^ J. 36. r. ChriftJansp. 406. 1. 37. for w^ r. <z?;<f p. 41 1.I16. r. fb.*3f.J p. 4 1 3. 1. 20. for it r. is p. 414. 1. 2. put out er and 1. 34. for in it r. is j^jf'clfeitisblai^hemyagainft the Scripture) p.430. 1.1.3. putoutw<:>'p.435. ■1. 25. r. Cyn'cal^. 441. 1. 5. put out vot p. 48T. 1- 25 -for themlttves r. fciw/f// p. 505. 1..27. r. Aijirtt^. $40. 1. 11. put out md}^. $82. 1 ii. x.fr'.mds.

THE

LET the Reader know, that whereas the Bookfeller hath in the Catalogue of my Books, named my [ Holy (^ommon^ Wealthy or VoltttcalJ^phorij 7ns] I do hereby re- call the laid Book, and proFefs my Repen- tance, diat ever I publillied it, and that not only for iomeby-paflages, but in refpedof the jecondary part of the ^eryfcopc. Though the firft part of it, which is the defence of God^ and ^afon I recant not.

But this Revocation I make with thefe pro- vifo's, 1 . That I reverie not all the Matter of that Book, nor all ; that more than ONE havcaccufcdj As e.^. the Aflertion that all humane Towers are Limited by God: And if I may not be pardoned for not defying DEITY andHUMANITY,Ifhallpreferrthatig. nominy before their prefent FaJlus^SLnd Tri- umph, who defie them.

2. That I make not this Recantation to the Military fury, and rebellious pride and tumult, againft which I wrote it j nor would have them hence take any encouragement for impenitence*

3. That

5- That though! diflike the Roman Cler- gies writing fo much of Politicks^ and deteft Minifters medling in State matters without necefTity or a certain call j yet I hold it not fimply unbefeeming a Divine, to expound the fifth Commandment, nor to fliew the de - pendance of humane Powers on the Di- vine • nor to inftruot Subjects to obey with judgement, and for Confcience fake.

4. That Iproteft againft the judgement of Pofterity, and all others that were not of the fame T I ME and P L AGE, as to the (mental) cenfure, either of the B O OK or the REVOCATION -, as being igno- rant of the true reafons of them both.

Which things Provided, I hereby under my hand , as much as in me lyeth, re<verfe the B6ok, and defire the World to take it as non^^^ Scrtfttm.

April! 15. 5^.®..

1670,

THE

Life of Faith.

Hebrews u. i.

TSlow faith is the fuhjlance of things ho^^ed for , the e^vidence of things not J em.

Houjf^h the wicked »rc difti ig lifh^d .in- to Hyfocritcs ind'Vitbe!i vers^ ytt,' Hy- pocrites thcmfclvcs are VnbduviTs too. They have no faith which they- canju- (ttic, by its previiiling efficacy and works: and therefore have no faith hy which they can be y.{lhfiffi. Becaufe their

— ■ ^ difci.very is nctdtu] to ihcir rrcovfr)', and

all out falvAtun depends on the fincerity of OJr faith. 1 have chofcn this text, which is a dcfcnption ti filth, thit the opening of It may help us for the opening of our hearts, and relolving the great qucfUon, on which our cndlcfs hie de- pend?.

To be a Chrifiian^ and to be a Believer in Chtift, are words in Scripture of the fame (Ignification. If you have i\otfaith^ you are not LhrijUans. This faith hath various offices ani

B objects.

The Life of Faith,

oh']zdiS. By It we arc ]ujhfifd, fan^ified ixid faved. Wc are jHjfijiid^ not by believing that we arejujiifiid, but by believing thit tvemay beju^ifitd. Not by receiving ju^ificathn iww- diately^ but by receiving Chrifl for our j unification : not by nteer dcccpingtbe pardon in it felf, but by firft receiving him that frocureth ayidbefiott>eth it, on his terms : Not by mcer accept- ing healthy but by receiving the Phyfician and his remedies^ for beaUh.

Faith k thepn^icMl Bdkving in God as fromiftug^ MndChrifi ai procuring juftification and falvation. Or, the praHical bflief and acceptance of life^ as procured by Ckrifi, and promifed by God in the Gcjpel.

The everUfting fruition of God in Heaven, is the ultimate objed. No man belicveth in Chrift as Chrift, that bclievcth not in him for eternal hfc. As faith looks at Chrift as the kc- ceffary mansy and at the dnine benignity as the fount ain^ and at his veracity as the foundation or formal ctjfdl?, and at the promij^i as the true fignification of his iviJl j fo doth it ultimate- ly look at our falvation^ (begun on earth, and perfe^ed in Heaven j as the end, for which it looketh at the reft.

No wonder therefore if the holy Ghoft here fpeaking of the Dignity md Tower otfaith^ do principally infift on that part of its defcription, which is taken from this final objcA.

As Chrift himfclf ig his Humiliation was rejeSed by the gentiles, and a jiumbling Jioxie to the Jews^ defpifed and not ef^eentedj Ifa. 53. 2i 3. having made himfelf of no vtpHtatim^ Phil. 2.7. So faith in Chri^ ii incarnate znd crucified^ is de- fpifed and counted /oe///fc«fp by the world. But as Chrift in his glory, and the glory of believers^ dull force them to an aweful admiration •, iofaitb it fclf as excrcifed on that glory, is more g/oriow in the eyes of all. Believers tre never (o re- verenced by the world, as when they con verfc in Heaven, and the Spirit of Glory refieth on them, 1 Pet. 4. 14.

How faith by beholding this glorious end, doth move all the faculties of the foul, andfubdue the inclinations and in- terefts of the flefli, and make the grcateft fufferings tollerablc, iithe work of the holy Ghoft in this Chapter to demonftiatc, which beginning with the defcription, proceeds to the proof by a cloud of witncffes. There are two forts of per/om ftnd

imploymcnts^

The Life of Faith.

imployments} in the world, for whom there are two con- trary mds hereafter. One fort fubje^ their rcafon to their f^nfual or carnal inter ejf. The other fubjc^ their /V«fj' to thcxx reafon^ cleared, concluded and elevated by faith. Thrgs prcfent or pofTefTed, arc the riches of the fenfual, and the byas of their hearts and lives ; Things ahfent but kofcd for, arc the riches of Believers, which actuate their chief en- deavours.

This is the fenfe of the t£xr which I have read to you; which fetting t^;«g; ^fpr^f<jr, incppofi^ion to tkt>fgs frefcnt^ and things unfeen, to thoCc that/c-w/r doth apprehend, afTureth us thatfaith Cwhichfixeih on the rtrftj doth give to itsob- jc^ a fuhfjlence^ freftt^ce and evidtnce^ that is, it f<eth tkat tfbicb fupplitth the tvant ofprefence and viftbility. Tne Cvo^a^.u is that which quoad effcCium is tqual to a prefent fu'.fijiettce. And the ^^Afe^X"^' the evidence is fomcwhat which quoad (ffeaum is equal to vifibility. As if he had faid, [Jhougbthe glory pro- tiiifed to Believers^ and expededhytbent^ be yet to co»'e, and on- ly hoped for ^ andbeyetunfeett and (jnlyhlieved^ ytt is the found believer as truly affeSed with it^ and aQed by iti attradive force, as if it were prefent and before hi* eye s"^ as a man is by an inheritance, orcHatcin rcvcrfion, or out of fight, if well fccurcd, and not o ily by that which is prcfent to his view. The Syriac\lnterpreter mftcad of a ^arjlationy gives us a true expofition of the words, viz,. [Fai^h is a certiinty oftbcfe things that are in bofe^ at if tbty did already usually exifiy and the revelation ofthcfe things that are not feen.

Or you nnay take the fenfe in this Propofition, which I am next to open further, and apply, t/;z. [That the nature and ufe of faith it to be as it rvere injiead of prefence^ pf^ffjion and fight : or to maks '^^ things that tviU be^ as if they vpere alreddy in exifitnce i and the things unfeen vobicb God revcaletb^ as if ntr bodily eyes beheld them.

1. Not that faith doth r^tfPycfcrfM^f its objc(^, 2. Nor doth it give the fanac degree of apfrehenjions and affedionSy as the /fgfcr of prf/f«t things would do. But i. Things invifibleaic the objedts of our faith.

2. And Faith is efeGual injie»d of fight to all thefc ufes- I. The Mpprebenflon isai infallible^ bccaufc of the objedivc

B a certainty,

■^>

The Life of Faith.

ccr'a'nty, ('though not (aratisfi6tory to oarimpeifcdfouls^ as if the things thcmfelvc* wcxefeen. 2. Tuc ppiOis drtermn- edby it in its n'ecejjary confcnt ind choice. 3. Thtafe^ions Hfi moved in the neaffnyy dcgrcr. 4. lirultth \t\o\xx Itvts^ and bringcth us through duty, and furfenng, for the Take of the happincfs which webcUcvc.

3. Th.s P<:il^ is a grounded n^if*? and JM/?/yirf^/i< a6^ ; an in- faUiblc kji'rrl Jge i and often Cillci fi m Scrip ure, Jih>i 6 6g. I Cqy. 15. 58. Kcw. 8. 28, &c. And the coniiitutivc and ef- ficient caufcs will juftific the.N^wf.

We know and arc infaHitly fure^ of the truth of God, which wc believe; \sn sk\6^ J jbn 6. 69. [Jf^f telieve and are [un that thou an that (^hri\i^ the Sen tj the living God.'] 2 Cor.5.r. r*r*i^jr«w tfetffi/ our earthly houfe cf thit tabtrnacle were dif~ fotved, ve have a building ofGcd, an houfe not made with hands ^ eternalinthc Heavens.] Ronn. 8. 28. ff^e k^oVP that aU thinp tcork^togeihcr for goad to xhsm that love God.']' 1 Cor. 15.58. Tott k^ofp that your Ubiur is n t m vain in the Lord ] Joh. 9.29. \We know God [pake to Mofes, See] 3 1. [^If^e k^n'ff God hear- etb not fiuners.] Jjhnj.z. ff^e k^iorv thou art a Teacher come from God.] So i John 3. 5, 15. & i Pet. 3. 17. and many other Scr.pturci tell you, that Believing God^ .is a certain in- faHiHe forr of ^» wledge.

I (hill in jjlliricatipn of the work of Faith, acquaint youbriifly with i. ihat in the Nature of it : 2. Andtha( in the caufmg of it, which advanccih it, to be an infaUihU krtowledge.

I. The Believer k^'iovps (as furc as he knows th^re is a God) that God is true^ and his Word is rr«?, it being mpcjjtble for God to lie ^ H.b. 6. 18. God that cannot lie hath promifedy Titus I. 2,

a. He hjtows that the holy Scripture is the Word of Godj by his Image which it bearcth, and the many evidences of Divinity which it containeth, and the ntiany Miracles fcer- tainly proved) which Chrift, and his Spirit in his feivants, wrought to confirm the truth. 3. And therefore he koowcth affuredly the conclufion, that all this Word of God is true.

And for thcfuicr cffedingof this knowledge, God doth not only fet before us the afccit lining Evidence of his own

veracity^

rbe Life of Faith.

veracity, and tnc Scriptures Divinity j but nno'eovfr, i. He givtth us to believe^ P- il. 1.29. 1 Pcf. 1.3. For it u not tf our frlveSy but is the g'ft cfGod^ Ephtf. 2- 8. Faith is one of the fruits of the 'Spirit ^ Gil. 5.22. By the druwhig cf the Father^ wt Come tothe Sen. And he that hath k^ovle.^ge ghen from Heaven, will certainly i^«' w ; and he that hith Faith given hira from Heaven, will ceit^iniy ^r/ifvf. The heavenly Lght will dilTip.ite our darkncfs, and infallibly illuminafc. Wmlcft' God lets bdoreus thegUfs ofthe Gofpel in which the things invifibli are rcvcalcJ, and alio gives us eye fght ro behold them. Believers vnuii needs be a heavenly people, as walking in that 1 ght which procccdeth fiooi, and Icadech (o (he ccklhil ever- laltirg Light.

2. And that "Ftf/ri tnay be fo powerful as to ftrrve ir.ftead of fight and frtfeKCe, Btltners have the Sprit cj Chriji vritbiit thettty to excite and acituafc ir,and help them againit ail tempta-' tions touribchef, and to work in (hem all other graces that concur to pioftiote the works ofFaith •, and to mottiHe thofe lins that hinder our btljcving, and are contrary to a heavenly life : So that as theexerci(eof our light, and talte,and hcarirg, and feeling, is caufcd by our natural life i Co the exercife of Faith and Hop^.*, and Love, upon things unfeen, is caufcd by the holy Spirit, which is the principle of our new life, i Cor, 2. 12. fVe have received the Spirit^ that voe might k^rtotP the tbingithat gre given PS of God.'] This Spirit cf God acquajnt- cth us with God^ with his veracity and his Word, Heb. 1 c. 50. fVe kflorv hint that bath fatd, I wiQ uevcr fail thee^ Horforfal^ thee.] This Spirit of Chriji acquainteth us with Chrijl^ and with his grace and wil'. i Cor. 2. lo, n, 12, This heavenly Spirit acquiintcth us with Heaven, fo that llVek^oivtbat when Chriji jfpeanth^vee jha^ be like him, for rve fhaJi fte kiw as be ft) I Joh. 3.2. And voe krtove that he was wanifefied to take atrayftn,'] i Joh. 3. 5 And will ptr Tedt his work, and prcfcnt us ^ot'cfs to hi^Fa'hcr, Eph. 5. 26, 27. Th\sheave»ly Spirit pof- ftffcth the Saints withfuch heavenly difpifitto/ts and dcfircs, as much facilitate the work ot Faith . It b; irgeth us to a heavenly cottverfatitn-y and makcth us Vive ^s feUovp- citizens of the Saint/^ and intbehoufholdofG<}dt^\\\\.:^io. Eph. 2. 19. It is within us a Spirit of fupplicaticn, breathing heaven- ward, with ^g^i and'

B 3 groam

The Life of Faith.

f roans tp}ficb cartnoT be exprejpdi and as Gad h^ovntb the fneantn^ of the Spirit, Co the Spirit k^H'>ppt the mind of God, Rom. 8. 37. I Cor 2. 1 1.

3. And the work of Faith is much promoted by the ^iri- tual txpcriences of Bclievtrs. When (hey find a contidcrable part of (he holy Scriptures verified on themfclves,it much con- firmcth their Fiifh as to the whole. They itc really fcjpjjcd of that heavenly difpolirion, called, The Divine Niture^ and have felt the power of the Word upon their hearts, renewing them to the Image of God, mortifying their molf dear and ftrong corruptions, fli:wing them a gtcatcr beauty and dtfi- rallenefs intheObjedtsof Faith, than is to be found in fcn- fible things: They have found many of the Promiftsmadc good upon thernfeivcs, in the anfwers of prayers, and in great deliverances, which (hongly perfwadeth them to believe the reft that arc yet to beaccompli(hed. And experience is a very pvWfrfulind jatiffyiytgwiy oi convidion. He th<n fedeth^ sj It were, the hr(t fruits, the earned, and the beginnings of Hea- ven already in his foul, will more eatily and afluredly bclicvc that there is a Heaven hereafter. \_lf^e kjiotv that the Son of God *f come, and hath given us an Knderjiardiytg, that jve Mayk^ow htm that is true, andtve are in him that is truey even in hii Son JefjiS Chri;} : Tbii ii the true God and eternal lip, ] i Joh . 5.20. [Hethjtbelieveth onthe Sonhath the pPttntfsin bimfelf^ Vcrf. 10] There is fo great a lik^emfi of the holy and heavenly nature in the Saints, to the heavenly life that God hath promi- fed, that makes it the more cafily believed.

4. And it exceedingly helpcth our Belief of the life that's yet unfeen, to rind that Niture affordeth us undeniable Argu- ments to prove a future Happincfs and Mifcry, Reward and Punilhmcnt, in the general ', yea and m fpecial, that the Loz/« and Fruition of God is this Reward i and that the effc<^s of his difpleafure arc this Punilhment : Nothing more clear and certain than that there is a God, ( He muft be a fool indeed that dare deny it, Pfal. 14. i.) as alfo that this God is the Creatour of the rational nature,and hath the abfolutc right of Soveraigo Government : and therefore that the rational Creature owetli him the moft full and abfolutc obedience, and dcfcrveth pu- niftimcnt iT he difobty. And it's moft dear that infinite good-

ncCs

The Life of Faith.

ncfs fliould be loved above all finite imp:ifc(^ created good : And it'sclcar (hat the rational nature is fo formed, that with- out the hofci and fears of another life, the world neither *<, nor ever »v.s nor f by ordinary vifible means) can bs well governed , Cfappotmg God to work on man according to his nature.^ And it is moft certain that it confiftcth not with infinite wifdom, power and goodnefs, to be put to rule the world in all ages, by fraud and f»l(hood. And it i* certain that Heathens do for the molt part through the world, by the light of nature, acknowledge a lifeofj">y, or mifery to comr: And the mort hardened Atheifls, or Infidc-smuft confcfs, that [forou^ht they kytoxv there mny befuch a I'fe*'] it being impofTiblc Uiey (hould know or prove the contrary. And it is moft ccf- tain that the meerprohahility or fojjibility of a Heaven and Hell, (being matters of fuch unfpcakable concernment) (hould in reafon command our utmolt diligence to the hizard or !of$ of the tranfitoiy vanities b:low ; and confcqucntly that a holy diligent preparation for another life, is naturally the duty of thtrf<ipM<i^/e creature. And it's as furc that God hath not made our nature in vain , nor fetus on a life of vain implof- mentS) nor made it our bufinefs in the world to fcek after that which can never be attained.

Thefc things, and much more, do (hew that nature aff jrd- cth us fo full a tc(timony of the life to come that's yet invillble, that it exceedingly helpeth us in believing the fupernatural levelation ofit, which is more fall.

$. And though ive have not ferd the objed? of oxai falth^ yet thofe that have given us their infallible tcl^imony by infal- lible means, havc/cen what they telUfied. Though [no wan hathfeen God at any time^ yet the only begotten Son which is in the hofom of the Father^ hath declared him, ]oh i. i8. [^Ffrz/y, viriiy^ (Taith out Lord) tve [peak^ that tve i^noir, and tefiifie that We have [«en~\ ]o\\.i^. 11. Vcrf 31,32. [_He that cometh from Heaven is above aV^ andtfhat hehathfetn and beardtbat he tefiifieth.~\ Chri(t that hath told us faw the things that we have not(een : and you will believe honcft men that fpcakfo you of what they were eye-witnclTes of. And the Difciples/tfw <hc perfon, the transfiguration, and the miracles of Chrift. Infomuchthat j<^« thus bcginncth his Epiftlc, i Cor. it, 2, 3.

[Jbat

ihe Lije of Fajtk.

\lhat n-hicb vp a jntn the begifinitig vphicb vpe have heard which rve have frenpeirb our eyes ^ which ire hnvt lo(,k^'-dt/p<^ andour hands have harJU'd of the fFnrd of life^ (for the Lje wjs fUitnifejied, and xre have fcen rr, and bear rvityfji^ and fhcw it to yau, thjt cttmallife which was vfhh the Father^ and was ma- mfejiedtmto us :) Ibat which we have feen ttn4 hrard dfcltre we unto you.'] So Taul^ i Cor. 9. l. An^ I not an Aftofile / have have 1 not feenjefy^ Cbrifi nur L'^rd, i Cor. 15 5 6,7, £H« vpasfien cf Cephas^ then of the twelve : fifter thjt he wj$ feem ef above fv:huridred brethren at euce^ 0^ whom the greater tart remain unto thif pre fens'] Hcb 2.3,4 ^^^\_g'^f<'^ falvation at firfi began to be fpo}{eu by the Lordy and was confirmed to uslj, them that hcardhim\ God alfo bearing them witnefi^ both with fgns and wonders, and with divers miracles and^ifts of the holy Ghcft.acccrdingtohii cwnwill.]! Per. 1.16,1 7. [/^or wehavemt followed cunningly devifedfabl(s, when we wade k^rwn unto you the power and coming of our Lord Jefu« Chriji^ hut were eye- witnejfcs of his Majefiy : Fer he received from Godthe Father ho- mur and glory ^ when there came fuch a voice to him, from the eX' ceOent glory : fhtf is wy beloved Son in whom I am weB plea fed : And this voice which c^me from Heaven, rve heard when we were with him in the holy Mouttt. 2 And therefore when the Aporiics were commanded by their perfccutors, not tofpeah^at aU, or teach in the name of J efui, they anfwcrcd, [_We cannot hutffeak^ the things which we have feen and heard.] A(fts4. 18,20. So that much of the obj:(5ts of cur fiirh to us invi- fihle, )m\cyahuT\fienbythofe that hive inftrummtaily re- vealed them i and the glory of H aven it ftif is fccn by many millions of fouls, that are now pofltlllng if. And the tradi- tion of the Tertimony of the Apoflles unto us, is more full and Tansfadory, thin the tradition of any Laws of the Land, or Hittory of the moft unqueftjonablc affiirs th«t h*ve b:cn dolie among the people of the earth : fas I have mamfcfttd elfcwhcrs.) So that faith hath the infallible Tcftimony of God, and of them that have /<r^?/, and therefore is to us inftcadof f\ght.

6. Laftly, Even the enemy of faith himfclf doth agiinft his will confirnrj our faith by the violence and rage of malice, that hcftirieth up in the ungodly againft the hfe of f*ith and holi-

nefsi

The Life of Faith.

■ ticfs i and by the importunity of his oppolltions and tccrpf*- tions., dlfcovcring that it is not (or nothing that he is To mali- cioufly felicitous, indultrious, and violent.

And thus you fee how much /tfjf((7 hath, that ftioald fully latisHc a rational man^ injiead of prefence, p'^jpffim aud fight.

U any fha-ll here fay, [But wky tvovld not God it Vi have a fight ofH:a'»eyi 'r HeD, when he could not but kriow tlat h vpGuldmore geaertdy aKdcerta'm'y have prevailed for the convcr. fion andfalvatton of the vporld : Voth be ty.vy us the ivoji ffMuai meam ?]]

I anUvcr-, i. Who art thou O man that difputcA againft God ? (hall the thing form id fiy to him that formrd it, VVhy haft thou midc m; thus ? Muft God come down to the bar of maa, to render an account of the r.afon of his works ? Why do ye not alfo ask him a rcafon of the nature, lituarion, magni- tude, order, influences, &c. of all the Stars, and Supenoui Orbs, and call him to an account for tfl/' his works > when yet there arc foniaoy things in your own bodies, of which you little underhand the reafon. Is it not intollcrablc in:^pud£ncy, for fuch worms as we, fo low, (b dark, to qjedion the eternal God, concerning the ccafon of his Laws and difpcnfations ? Do we not (hamefully forget our ignorance^ and our diftance ?

2. But it you muft have a reafon, let this fufHce you : It is fit that the Goveroracnt of God be fultcd to the ttature of th« reafonahle fubjet^.And Reafon is made to apprehend more than wepr,and by reaching beyond fenfe^ to carry us to feck things higher and better than />»/<? can reach. If you would have a ntan underftand no nnore than he fcesy you would almoft equalise a wife m^n and afoo/, and make a vt/tn too like a heajf. Even in worldly matters, you will venture upon the greateft coft and pai»s for the things that youfe^ not, nor ever futv. He that hath a journey to go to a place that he never ptp, will not think that a fufficicrt reafon to (lay at home. The Mer- chant will fail I GOG miles to a Land, and for a Commodity, that he never favp. Mud the Husbandman/fe the Hmrveft before he plow his Land,and (bw his feed ?Muft the fick man/ff/jthat he hath health before he ufe the means to get it ? Muft the Souldicr/ir# that he hath th« vidory btfore he fight? You would take /«cfc conceits in worldly matter* to be the fym-

C ptoms

lo T^ke Life of Faith,

pcomsof diltradtion : And will yoa chcrifli thtm where they arc molt pernicious? Hi'h God made man for any tnd^ or for mne ? If nowf, he is m^dc in. vain : If for rfrty, no rcafoi) can expc<^ that he (hould'/?^ his enA^ before he v^t the nfr^wj, and /cf his ^jwf before he begin fo f ravel fowads i^ When chil- dren fii ft go to School, they do not fee or frj y ihe learning and wifdom which by t.mc and libour thty muft attain. You will provide for the childten which you are like to have be- fore you fee them. To look thit fight which is our fruiti'H it felf, lliould go before a holy life, is to expc<^ the endhttoic wc w^ill ufc the neceffayy vneatis. You fee here in the govern-^ ment of the world, that it is things U)ifeen thit arc the inftru- mcnts of rnle, and motives of obedience. Shall no man be leftraincd from felony or mujfders, but he thit ff.eth the Af- /Izcs or the Gallows > It is enough that he fort fetb ihcm, as being made known by the Laws.

It would be no di [crimination of ih^ good trxAbad^ ihemfc zndfcolijh^ if the reward and punifliment muft bcfecn ? whit thicffo mid as to fteal at the Gallows, or before the Judge ? The bafcft hibits would be rcftrained from a^ing, if the re- ward and punifliment were in light. The moft bcaftly drun- kard would not be drunk j the filthy fornicator would forbear his luft V the malicious enemy of godlinefs would forbear their calumnies and perfecutions, if Heaven and Hell were open to their fight. No m«n will play the adulterer in the face of the Affembly : The chaft and unchaft fecm there alike : And (o they would do if they faw the face of the moft dreadful God. No thanks to any of you all to be gtdly if Heaxun were to be prefcntly fecn ? or to forb far your fin, if you faw Hed fire, God will have a mcetcr way of tryal ; You (halUr/im h\sprewifes, if ever you will haye the bentfit^ and believe his thre/Hni*tgii if ivetyGumll efcapcthetbreatntdevif.

CHAF^;

'The Life of Faith. ^}

CHAP. 2.

Some Uits.

%}fe I. 'T^His being the nature and ufc of Faith, to apprc- J hcnd things alfcnt a.^ if they vrerc frefttit ^ and things uvfsen^ as if they were viftble before our eyes \ you may hence undcr(hnd the nature oj CbrijhaHit}\ ard vchax it is to be a true Believer. Verily, it is another matter than the dreanr»ing, fclf-chcciving world imagineth. Hypocrites think that they arc ChrilVuns indeed, becaufc they hivc entertained a fuper- ficial opiniort^ that there is a Chrill, an imn[iortaljty of fouls, a Refurredion, a Heaven and a Hell ■■, though their lives bear witncfs, that this is not a livings and tfftdual faith v but it is \\ic\xfenf\tive ^aculxiei ^wAinttre^ that are f if^iywiw-cwl', and are the byai of their hearts. Alas, a little oblervatmn may tell them, thatnotwithftanding tl.cir moli confident pretentions to Chriftianity, they arc utterly unacquainted with the Chn- f^ianlife. Would they /it^f as they do, in worldly cares, and pampering of the flefh, and ncglcd of God and the life to cowe^ if thty prp the things which they fiy they do believe? Coald thty bcfenfual, ungodly and fccurc, if they had afiilh ihitfervd injiead oj fight f

Would you know who it is that is the Chnftian indeed ? I, Heii one that liveth (in fome meafure) us if he fatt> the Lord: Believing in that God that dwellethtntheinacceffiple I'ght^ that Cannot be pr*; by mortal ey;s, he livcth as bctorc his face. He fpeaks, he prayer, he thinks, he deals with men, as if he faw the Lord ftand by. No wonder therefore if he do It with reverence and holy fear. No wonder if he make lighter of the fmilcs Or frowns/if mortal man, than others do that fee none higher i and if he obferve not thcluftre of world- ly dignity, orfl-ll^Iy beauty, wifdom or vain-glory, before the tranfcendcnt incomprehenfiblc light, to which the Sun it fclf is darkncfs. When ib; awaketb he is fiill rvith Gsd^ Pfal. 134.8. Hi fits the Lord glvpnies before him^ because be ii at bu right bdnd, he is mt maved^ Pfii. li. 8. And thercfo-c the life of Believers is oft called, a Tvalkjng 'vcithGody and a rvuViting

C 2 belon

j2 * 1U- Life of Faith,

bcfreGod, zs Gen. 5. 22, 14. Sc6-9- & i7- '• in the cafe of Henoch, Nonh^ and Abrahare* All theday doth he wail on Gody Pfal 25>5. Imagine your fdves whit ininncr of pcifon he mu(t be that fets the Lord\ and condadc that fuch (in hjs mcafurc) is the true believer. For by /rfit/j he feeth bimthat if invifihle Ctotheeyeof fcnfej and therefore can foffake the gloiy and pleafures of the world, and fcarcth not the wraih of Princes, a$ it's faid of iVfo/"f j, Hcb. 1 1. 27.

2. 1 he Believer is one that liveth on a Chrifi whom he ne- verfavp^ and frw/^^ribin him, tf^<?<rrt/7 to him, acknowledjgeth his benefits, loveth him, and r'y.yceth in him, as if he had ften him with his eyes. This is the faith which Teter calls rnore frechui than ferJjhing geld\ that maketh us love him whom we have not feen^ and in whom thmgh now we fee him noty yet believing we re'pyce^ witbun^eakjible and ghrious py^ 1 Pet. I. 8. Chri^ dwellcth in h's heart by faith i nor only by hit Sprit i but ohjedively v as our dcarcft abfent friend, doth dwell inoureftimationandaffc^ion, Efhef. 3. 17. O that the mi- fcrablc Infidels of the world, had the eyes, the heart s, thefx* /'fr/fwcfi of the true bdiever ! Then they that with Thomas tell thofc that have fccn him, [^Except I may fee and feel, I will notbeli€ve~\ wiU b:- forced to cry out, \_My Lsrdandnty God^ ] Joh. 20. 25, &c.

3. A Believer is one that JM^fti>o/ the man by his invifible infidiy and not by outward appearances with a ficfhty worldly j^adgcrnent. He fetth by faith a greater ugUnefs in fin, than in any the moft deformed raonfter. When the unbeliever fiith, what harm is it to plcafc myy?./&, in cafe, or pride, or meat and drink, or luftful wantonncfs? the believer takes it as the qucftionofafool, that (hould ask [what harm is it to take a: dram of M:rcuryox Arfenick?] )r\c feeth the viciout evil, and fbrcfeeththeconfcquentpr^tf/ evil, by the eye of faith. And therefore it is that he pitticth the ungodly, when they pitty not themfclves, and fpcaks to them oft with a tender heart in compaffion of their mifcry, and perhaps weeps over them (as JP4m/, Phil. 3. 18,19.) when he cannot prevail i when chcy weep not for themfclves, but hate his love, and fcorn his pitty, and bid him keep his lamentations for himfflf) bccaufe they ice not what he iecs..

The Life ofFikh, 13

He fceth al(o rhc inward bfaufy of rhe S>mfs, fas it ftjincfh forth in the hohnefsofthcir lives) and through all their lordid pViTty and cMtemp^ bcholdcth the im^gc of God upon them. For he jadgcrh rot oif\n or h lintfs as rhry now appear f o the dftra^cd world 1 but '«s they will be judged of at the day which he forcfccth \ when fin will be the (hamc^ and hoiinefs the hono'ircd and d. fired fhrc.

He can ke Chrift in his poor defpifcd mcnPibtrs, and love Godinthofethit arcm^dcas the fcorn and off-fcoirrng of til things, by the malignant unbtlfcvirg world. He adm^rcth the excellency and happinefsof thofe, that arc rraic rhc laughing- ftock of{hcurg)dly : and accounfcth the Saints the moj^ ex- ctlltht 6n ftfftib, Pfal. 16. 2. and had rither be one of their fcommunion Jn raggs, than fit with Princes that arc naked within, and void of t'nc true and dufibic gloiy. He judgeth ofmcn as he pcrceivcth them to have more or lefs o\ Cnrirt, The worth cf a man is not obvious to the fcnfe. You fee hi$y?tffftT<', ctfwp/f.v;cM and hisf/otib;-, but as you fee not his leartihg or i/yV/in any Art whatfocvcr, fo you fee not his grace and heavenly mind. k%x\\tfovl\t fcif, fo the linful //r/orwit^', aivJ the holy heau\y of if , arc to us inviflble, and perceived on- lyby their fruits, and by the eye of faith, which feeth thing? as God reveals thfm. And therefore in the eyes of a true Be- liever, avih fcrforii^ contcmntdt hut he komurcth thtfc tbjt fear the Lor d^ Pfal. 15. 4.

4. A true Believer doth fce):^ a hafpinefs which he never /an>y and that voitb greater efimation O'aA refoluUott, than he feekj the mcfi excellent things that he hath [ee». In all his prayers, his laboun, and his fufferings, it is an uttfeenGlory that he fecks: he />fri> not the Glory of God, nor the glori- fied Redeemer, nor the world of Angels, and perfeftcd fpi- rits of the juft ; but he l^norreth by faith, that fuch a Goi, luch a Glory, fuch a world as this there it^ as certain as if his eyes had feen it. And therefore he provides, he hves, he hopes, he Waits, for this M«/>f« lUtc of fpiritual blifs, con- temning all the wealth and glory, that fight can reach in com- pirifon thereof. He believeth what he jhaS fee j and therefore ^ J ftrives that he wtfy fee it. It's fomcthing above the Sun, ard * all that mortal eyes can fee, which is the r«tf, the hope, the

C 5 fortioH

-.#

laj. rh^ Lfje of F:^ifk.

fjrtion ot a believer, without which all is nothing to him > and for which he trades and rravclshere, as worldhngs do for worldly things, Matt4j. 6. 20, 21. Col. ^. i. Thil. 3. 20. , •

5. A tx\ic^\[<^voi doth all kiriijc frefjre for aday that is ytttocojttey and (or an eccount ot all the p-iftages of his life, though he hath no hing but the vVoidof God, tosflure h m of it. And therefore he lives «s one that is haftlng to the prcfcncc of his Judge i and he contrivcth hisiirtairs, anddiT- pofcth of his worldly nches, as one that looks to hear, pf it again, and as-onethat xcmcnibrcth the Judgi is at fh^/Ioor^ James 5. 9. He rather. as ketli, [[what life, what words, what a(ftions, what wayof ufing my cftate and intcjcft, will be fwceicft to meinthe review, and will be beft at lalt when I muft accordingly receive my doom?] than [what is moft plcafant to my fle(h ? and what will ingratiate me moll with men ? and what will accommodate me beft at prcfcot ? and fctraehigheftin the world ? ] And therefore it is, that he pitticththc ungodly even in the height of their profprnfyi and is fo carneft (though it offend them) toprocure their re- covery, as knowing that how fecure forver they are now, they mufi give an account to bint that is ready to )udge .tie quick, and the dead, I Pet. 4.$. and that then the caifc will be altered with thcprcfumptuous woild.

6. Ljftly, A true believer is ctfr*/«/ to prevent athnatntd m'lfery which he never felt i and is awakened by h jly fear to fiye frortt the tor'ath to come, and is induftrioAS to cfcapc that flace of torment which he never faw, as if hch^difccn it with his eyes. When he hea-rcth bat the found r,f the trumpet, ht ta}{es VParning that he way fave his foul, Ezek. 33.4.. The evils that arc here felt and feen, are not fo-dreadful to h-m, as thofe that hcnevtr fatv or felt. He is not fo careful ani rcfolutc, to avoid the ruinc of his eftate or mmc, or to avoid the plague, or fword, or famine, or the fcorching flamef, or death, or tor- ' mcnts, as he is to avoid the cndlefs torments, which arc threatncd by the righteoas Go4. It »s a greater mifcry in his cftccm, to be really undone for ever., than feemingly only jor a time, and to be caltoffby God, than by all the world i and to lie in Hell, than to fuffer any temporal calamity. And therefore he fears it more, and doth more to avoid it i a»d is

more

The Ljfe of Faith. i 5

rr.orccali down by the fears of Gods difpkalurc, than by (he feelings of thefc prtfcnt fiffcnngs. As Noah did for his prc» ftrvation from tb^thriatned deluge, fo doth the fruc Bchcver for his prcfcrvation from eveildflmg wrath, Htb. ir. 7. [Bu faith Noah tang rvarMcdof Ood of things net feen $s yit^ itioved VPitbfear^ frt^and a:i Ar\^ to the favtr.g'if hn hoife^ hy the which be Cd}t(ii)iUud the tp^rld^ a/id beca'He btir of the righteouf' m-fs, tfhicK^ ii lyjiiiih.} G.od firji giv:ih wayaiti'I 0^ the flood : iVoii^ belicveth it : not wldh a lij^l^rfs, but a^ TP<rk^trg faith: ihat firlt moved in him a fclf prtlcrvirg /<r<.r : Th\5 fear movcth Niah to obey the Lord in the ufe of means, and to pi< pare the Ark '. and all this was, to favc himfclf and his hou(c from a Hood, (hat was as yet uni<cn,and of which in na- ture there was no appearance. Thus doth God warn the iin- ful world, ot the day ol j.»dgemcni, and the fire that is un- quenchable •, and true belUvtrs take his n>arning\ aiid believing that which they cattmtjee^ by jear they arc moved to flye to Chrill, and ufe his means to fcape the threafned calamity. By this thcY become the heirs if that Rigbtecufnefi tfkicb is by faitb^ andconderntuhn unbcli<;ving CinUi\nr9riId^\))m take not the wa(tmng,and. ufe not the remedy. vL/iLni;.

By this time you may fee that the Life of Faith is quite anothei thing, than ihelifelefs opinion of multitudes that call themfclvcs i»#//fvfrf . To fay llbd/ive there is aGod^aChrifi^ € Hedvtit^ i He'll,! 13 at i^alie as it is cotnmon. But the/tfit^of the ungodly is but ap uncrtciStuaJ dream. To dream that you are righting, wii»s no viftoiifss ; To dream that you are eat- ing, gets no Orength. To dream that you ar^runniag, rids no ground: To dieam that you are plowing, orfowing, or reaping, procureth but a fruitUfs hjrvcft. And to dreani^ that you are Princes, may confift. with beggery. If you dt> any mdrothan^rMw oiHeaven and Hell, how is it that yoq ftir not, and mike it not appear by the diligence of your lives, and the tervourof ydur duties , and the ferioufnefs of youf endeavours, that fuch wonderful un^xprefTiblc over- powering thiiigs, are indeed the mattersofyour belief? As jou love your fouls, take heed Uft you take an image t^f fuithi ^

to be the thing it felf. Faith fcts on work the powers of the • lbul,rfot the obtftfling of that joy, and: the efcapitig of that ♦ ■*■--^• •'• roifcr/:

1 6 ihe Life of Faith.

mjleiy wh'ch you believe. But the irnage of faith in Iclf de- ceivers, neither «r/xrwj nor wsri;^; it cofiquereth no difficul- ttes ■, itliiris not up to faithful duty. It's f^/W, and therefore freth not Go/i; and how then fhould he be feared and l6ved > I: feetb not Hdl , tnd therefore the (enfclefs foul goes on as

a fear!tf!y and merrily to the anqucnchibie fire, as it he were

in thefafcli way. Thi? ioiAgc of faith annih.latefh the moft •pot^rnt objcds, as !o any due imprtdi-'H on the foul. God i$ •aJ no God , and Heaven as no H av;.n, to thcfc tmagimiry ChnjiiaHs. If a Prince be in the room, an image icvercnccth him nor : If mulick aiid fcaiVing be therc^ an image iinds no pleafure in them. If fire and fword be there, an image fears them not. You may perceive by the fenfelefs ceglcdFul car- ■riage of ungodly men, that thry r«not by fa^th the God that they (hould love and fear it he Heaven that they ihojld feek and wait (ot i or the Hell that they iliould with all poflible cwc avoid. He is indeed the true Believcr^hat (allowing the

> diffcrcnceof degrees ) dor h pray ss if he faw the Lord i and

fpeak anc^live as al wates in his prefence ■-, and redeem hts time ss if he were to die to moftow, or as^ one that feeth death ap- proach, and ready to lay hands upon him -> ihit begs and cries to God in prayer, as one that ferefeeth the day of judgement ■■, and the endiefs joy or mifery that followeth : that beftiireth him for everlafting life, as one thit feetb Heaven and Hell, by the eye cffaith. Faith is a fcrious appJehention, andcaufcth a Icrious converfation : for it is inlkad ot fight and frefertce.

From all this you may eafdy and certainly infer, i. That true faith is a Jtwcl, rare and precious : and not fo common as nominal carelcfs Chriftians think. What fay they, Are rre not all believers ? will yon make Infidels of all that are not •' Saints .? are hokc Chriftiofis, but thofe that live (o firiQly .?

Anfwcr, I know they are n6t Infidels by prafeffiaM : but what they arc indeed, and what God will take them for, you may foon perceive, by comparing the dcfcription cffaith, with the infcription legible on their lives. It's cortiarion to fay, / do believe : but is it common to find men, pay and live as thole that do believe indeed > It is both in works of charity and of ' ^arry, th^t % living faith will fhew it felf. I will not therefore

contend about the name : If you we ungodly^ unjnfiy ot

mchmtgbUy

The Life of Faith. I j

vnchar^xahle^^r\A^nvi^\\ call your felvts Btiuvtn^ you may keep rhcHrfwf, and fee whether it will favc you. Hive you forgotten how this cafe is deftrmincd by the holy Ghort hin- fcU, Jary.es 2. 14, &cc. Wkat dAh it frojir wyBrttbren^ if a man fay^ he hath faith, o>td hath ml rvsrks .<' Can faith jave him f Faitbiftt bath not rvorkj is dead, beir^g ahne. lb:u belteViji thit there is one God \ th':udojl jvsli: the Devils alfo bilieve andtren^ble. \i fuch a belief he if, that thou gloneit in, it's notdcriyed thcc ! But rvilt thou kp-ff, ob vain wj/f, that faith vcithout voor)!^ is diad? &c. L there life whtrc there is - TiO motion? Had you that Faith that is irjlcid o{ fght, it would mike you more fvixttovsiox the things unfeen, than you are tor the vifibh trifles of this world.

3. And hence 70U may Gbferve, that w^f true B lievers tire vp.'ak^ in Faith . Alas, how fir do wc all fall fliort of the ^

love, and zeal, and c<rc, and diligence, which we (hould have if wc had but once beheld the things which w.* do belitvf ? Alls, how dead are our affections ? how flit arc our duties? how cold, and how flow arc our endeavours > how unpro- fi'ablc are OUT lives, in compirifon o( what er.e hours ftgbt of Heaven and Hell would mikc them be ? O whac a comh r> able convcrfe would if bf, if I might but joyn in prayer, praife, and holy conference one day or hour, with a pcrfon that had feen the Lord, and been in Heaver, and born Spjrr in the Angelical Praiks I Wtre our Congregarions comp,)fcd of fuch pcr'-ons, what manner of wotfhip would they prrfoim to God ? How unlike would their heavenly ravifnmg exprcf- lions be tothefc our llrepy hcairlefs duties?. VVcrc Hravcn open to the view of all this Congregiii:>n while I am fpeaking • to you, or when we are Ipeakmg in prayir and piailc to God, imjgineyour fclves wh.t a change it would m:ke upon the ^

bOof us in ourfcrvtccs! What apprehenlions, what afk- dtfons,what relolutions it would raifc I and whac 3 p llureit would caii us all into I Anddowc not all profefs to belietc thefc thing!, as revealed from Hcavi-n by the infallible God ? Do we not fay, that fuch a Divine Revelation is as fure as if the things were in themfclv^s laid open ro nir fi^ht?VVhy ^

thcnarc wenomoic affedcd vvith them ? Why arc we no » »4

moic transported by them ? Why c'o they no more command

8 The Life of Faith,

oar fouls, and Itir upour ficultics to the moli vigorous and lively cxcrcifc } and call them oil from things that arc not to us.confidertblc, nor fit to have one glar\cc of the eye cf cur obfervation, nor a regardful thought, nor the Icaft afTc<5tion, unkfs as they fubferve thefc greater things ? When you obferve how much, in your fclves and others, the frame of your foals in holy duty, and the tenour of your lives to- wards God and man, do differ from what they would be, if you had fesn the things that you believe, let it iiiind you of the great impeifedion of faith, and humble us all in the fcnfe of our imbecility. For though I know that the moft perfed Faith^ is not apt to raife fuch high tffeQiins in d<gree^ as (hall be raifed by the btatifical vifion m the glorified, and as frefent intuition nort> would raife, if we could attain it i yet feeing Faith hath zsfure an ObjctS and Revelation as fight it felf, though the matiner of apprehenfion be It^ affeUing^ it ftiould do much more with us than it dorh, and bring us nearer to fuch nffeGms and refotutions , as fight would capfe.

Vfe 2. If Faith be given us to make things to cme as if they were at hand^ and things unfctn as if wc p*** thtnt^ you may fee from hence, i. Ihereafon oj that holy firioufneji of Btlieveriy which the ungodly want. 2. And the reafon why the ungodly want it. 3. And why thty wonder at^anddij\a^e and deride thit ferious diligence of the Saints.

I. Would you make it any mattes o{ wonder^ for men to be more careful of their fouls, more fervent in their rcqucfts to God, more fearful of offending him, and more laborious in all holy preparation for eternal life, than the holieft and pre- cifcfi perfbn that you know in all the world, if fo be that Hea- ven and Hell were fetn to them ? Would you not rather won- der at the dulneji and coldnefsy and negligence of the beff^ and that they arc not fir more holy and diligent than t^ey are, if you and they did fee thefe thingi ? Why then do you not ct?ik^ouxwondtringMiht\t diligence ? Do you not know that they are men, that have fern the Lord, whom they daily ftrve ? and/irf«thcg/or)' which they daily feck ^ and feen the place of torments which they fly from ? By Faith in the glafi of Divine Revelations they have feett them, *

2. And

The Life of Faith. 19

2. And the rcafon why the carelefs trorld arc r.or as dili- gent, and holy zsBeliivers^ is bccau(e they have not (his eye of Faith, and never faw thofe powerful objeds, that Be- lievers fee. Hid you their eyts^ you would have their kturts znd livet. O that the Lord would but illutninate you, and give you fuch a fght of the things unfeny as every true Be- litver hath ! What a happy charge would tt luake upon you ? Then inftcad of your deriding or oppofing it ^ we ftiould have your company in the holy path : You would then be fuch your felves, as you now deride. If you favp what thty /ff, you would do as they do. When the heavenly light had ap- peared unto5<iw/, he cealeth perfccuting, and enquires what Chrift would have him to do, that he might be fuch a one as he had perfccuted : And when the fcales fell from his eyes, he falls to prayer, and gets among the Believer i whom he had perfecutcd, and labouicth and fuffereth more than they.

3. But till this light appear to your darkned fouls, you can- not fee the rcafons of a holy heavenly life ; and therefore you will think ithypocrifie, or pride, or fancy, and imagination, or the fooliftincfs of crackt brain'd fclf conceited men. If you fee a man do reverence to a Prince, and the Prince himfclf were invifible to you, would you not take him for a mad man j and (ay that he cringed to the ftools or chairs, or bowedtoapoft, or complemented with h:s fhadow > If you faw a mans ad^ien in eating and drinking, and fee not the meat and drink it felf, would you not think him mad? If you heard men laugh, and hear not fo much as the voice of him tha* gives the jeaft, would you not imagine (hem to be brain- fick ? If you fee men dance, and hear not the mufick ; if you fee a Labourer thrcfliing, or reaping, or mowing, and fee no corn or gr afs before him •, if you fee a Souldicr fight- ing for his life, and fee no enemy that he fpcnds his (iroaks upon, will you not take all thefe for men dii^ra^ed ^ Why this is the ca(e between you and the true Believers. You fee them reverently worlhip God, but you fee not the Majcfty which they worfhip, as they do : You fee them as bufic fgr the faving of their fouls, as if an hundred lives lay on it > but you fee not the Hell (torn which they fly, nor the Heaven they fcek : and therefore you marvel why they make fo

D 2 much

^4

\t^

2 0 "^he Life of Faith.

much ado about the matters ot then lalvationj and why rhcy cannot do as others, and make as light of Chnft and Heaven, is th:y that dclire to be cxculed, and think they havs morcneedfal things to mind. Bat did you /ee with the eyes of a true Bchcvcr, and Were the amazing things that God hath revealed to us, but open to your fgbt^ how quickly would you bcfatisficd, and fooncr mock at the diligence ofa drownmgman, that is Ihiving for his life, or at the labour o£ the City, when they arc ballty quenching the flimes in thcit habitations, than mock at them that are liriving for the cvcr- laftmg life, »nd praying and labouring ^ainli the evci- burning flames ?

How foon would you turn your admiration, againft the ftupidity of the carelefs world, and wonder more that ever men that hear the Scriptures, and fee with (heir eyes the works of God, can makefo hght of matters of fuch unfpcak- able eternal confcquencc ? Did you but fte Heaven and Hell, it would amaze you to think that ever many, yea fo wany^ znd (of eetningrpife^ fhould wilfully run into everlafting fire,, and fell their fouls at fo low a rate, as ifit were as ealic to be in Hell as in an Ale-houfc, and Heaven were no belter than a bcaftly luft ? O then with what ailonifhmcnt would you think/ [Is this the fire that f/nncrs do fo little fear? Is this the glory that is fo neglected > ] You would thtn fee that the madnefi of the Mgodly is the vPonder.

Vfe 3. By this time I (hould think that fome of your own Confciences have prevented me, inthe'L'/e of ExAtnination, which lam next to call you to. I hope while L have been holding youtheglafs, you have sot turned away your faces, nor (hut your eyes: But that you have been judging your fehes hy the light which ha(h been fet up before you. Hive not fome of your confciences faidby this time [If this be the nature and ufe of Faith, to make things unfecn, as if wc faw them, what a dcfolatecafethcnismy (bulin.> how void of Faith? how full of/M^«!if//t>'.'' how far from the truth and pvoer of Chriftianiiy ? How dangiroufly have t long dc- ' ccived my felf in calling my felf a true Chriftian, and pretend-

ing to be a true Believer ? When I never knew the life tf 'S^itb but took a dead opinion, bred only by cducationj »nd X ^ the;

T^e Life of i

the culiom of the Couiitrey iiilkid of if, little d;cl I think that 1 had ben an Infidel it f he heart, while I fo confidently laid cliim to the name of a Ecli'-vcr.' Alas, how far have I been fiom living, as one that /ftfc the thv)^i ilnt h: l^roJef' fetbtoB:ll>ve'f'^ If iotncoi youf'canfcienccs be not thuscon- vinced, and pcrcove not yet your Want of faith, I fear it is bc- cau'e they nefean-d^ or aprp.

But if yet corfcitnct have not begun to pUad this ciufc againft ynu, let pu begin (o plead it wjtii your coTjfciences : Aic you Beltcvers ? Do yoit live the life of /- jit/;, or not ? Do you live i^^n thm^i that are unfeenj or upon .theprefcnt vi- fiolc baas ol ftnfu^lity ? Tnat you mjy nor turn awiy your cars, or hear me With a Hjgg (>i fcnfltfs iTiind, let me tell you fu(t, how nearly ic concerncih yoj, to get ih;s Qj.e(hon foundly anfweredi and then, that you may not bj deceived, let me help you toward the true refoiution. " 'J. '■•^''

1. And for the hr(t, you may perceive by what hfaid, that (aving Faith is not fo common, as thofe that kvow not the nature of it, do imagine. [^AH wcnhave >nt faitb,~jiThc(.^.2. O what abundance do deceive thcmfclv*! with NumeSi md Jhetvs^ and a dead Opinion, mi cujhmary Kf/»^;j«, and' take ihefc for the hfe of faith I

2. Till you have this faith, you have no fecial interefi irt Cbriji. l:\son\y Bdievifs thzt^rc united to hint^ i.nd are his living Mnibers ; and it is by fjith that ke dweleth in cur hearts^ arid fha^ we live in him, Ep'hef j; 17. Gal. 2. 20. la vain do you boaft of ChiiO, if you are nc t true Believers. You hive no part or portion in him : None of hisfpecial Benefits arc yours, till you have this living working Faith.

.3. You arc'V.llin the Otte dffwmif^to God, and ««recc«- c/'/ffito hini, while you are wwf'f/iei'rr;. For you can have «J pace fv]tb./(?'d^ njr ac'cff^unto hit Lv out, but by Chnit, Rom.^\ 1,4,3,4. Kphef 2. 14, ,15, 17- And therefore you muilcrrehy faith to Cfrri/f, before you can ccwe by Cbriji ttnta the F^ithtr asthofcthit have a fpccialintcrcltin hisloVe.

4. Till you have this Faith, you arc under the guilt andhaJ cf al} ) nr fns, a?id under the curfc and condemnation of the Li w i litx thftrc isno 'Ji^jiifrcationotfcrgivenefi^ b\xthy^Faith^ A&: 26. 1^. Kom. 4, 6c 5, 6cc.

D 3 5. Till

*«

22

The Li]e of Faith,

5. Till you have this /3««^ Belief of things unfeen, you will he carnal tuiMded, and havcatf<ir«tf/ end to all your adions,

-which Will make thoHc to be evU, that tvateriaUy arc gogd, and thofc to be flijl^ly that rmteriaHy arc holj : Without Faith it it impclfible to fleafe God t Rom. 8. 5, 8, 9. Prov. 28. 9. Heb. 11.6.

6. Laftly, Till you have this living Faith^ yau have no right to Heave»^ nor could he faved if you die this hour. [Jf^ha- ever helieveth JfjaH not ferijh, but have everlafling lift: He thar believetb on him, is not cottdemntd : but he that believeth not ^m condfwned already : He that believetb on the Son^ hath everlaji- ing life : and he that bdievtth wt the Son, jhall not fee life \ but the vfra.tb oj God ahideth on fciw, Joh. 3. 16, 1 8, 36.

You fee, if you love your fcivcs» it conccrneth you, to try whether you arc true Believers : Unlefs you take it for an i«- different things whether you live for ever in Heaven or HeU \ it's beft for you to put the qucfiion dofe to your confcicnccs betimes. Have you that Faith that fcrvcs inftead of fight? Do you carry vpitbin you the evidence oj things wtfeen^ and the fub^ance of the things which yo^ fay you hape for/ Did you know in what manner this quefiion muR be put and deter- mined at judgement, and how all your comfort will then dc* pcnd upon the anfwer, and how near that day is, when you muft all be fcntenced to Heaven or Hell, as you arc found to be Believers or Vnbelievers^ it would make you hearken to my counfcl, and picfently try whether you have a faving Faith.

2. But left you be d»ceived in your trial, and left you mi- ftake me as ii I trycd the weak by the meafure of the ftrong, and laid all your comfort upon fuch firong affe^ions, Aud high li-grm, as /tg)bt it felf would work within you, I fliall briefly tell you, how you may know whether you have any faith that's true andfaving, though in the lea^ degree. Though none ofm are affcfted to that height as we (hould b», if wc had the fight of all that wc do believe, yet all that have any faving belief of invifible things, will have thefc four figni of faith within them. "' I, A found belief of things unfeeti^ mi eaufe a f radical efli-

mation\of them, and that 0bove till tarthly thintt. A glimpfc of

the

The Life of Faith. 25

(he heavenly glory as in a glafs, will caufc the foul deliberate- ly to fay, £This is the chief dtlirablt fehtity, this is the down, the Pearl, the Trcafure i nothing bur this can fcrve nvy (uin. It will dcbafc thcgreatcft plcafures, or richef, or honoutsofthc world in your eftcenn. How conttmptible will they (eem, while you feeGod ftind by, and Heaven as it were fct open to your viiw j you'l fee there's little caufc to envy the profpcrous fcrvants of the world , you will pitiy thtm, as mifcrable m their tnirch, and bound in the fctttrs of their fjlly and concupifccnce , and as (hangers to all folid j >y and honour. You will be tnovcd with fomc compaffion to them in their mifcry, when (hey are braving it amorg nr^cn, and do- mineering for a little while i and you will think, alss poor man ! Is this all thy glory ! Hall thou no better wealth, no higher honour, no fwceter plea(ur;s than thcfc husks ? With fuch a pradkal judgment as you v i\uc g<'ld above dirt, and jfiTf/i above comwon ftonti •, you will value Heaven above all thcriches and fleafurts of ih\$ woild,if you have indeed a living

ftving faith, P*//. 3.7,8,9. '

Z. A found belief of the things unfeen v/iW habit uaUy m- eline your xv'iUs io embrace tfcew, vpith consent andcow^lactnce^ and nfoluticn, above andaga'wji tboft worldly thirgs, that vfould he fet above them, and f referred before then*. liyou are true believers, you have wade your choice, yonh^ve fixt your bopes^ you hik tak^n up. your refolutions, that God muft be your for- rwM, or you can have none that's worth the having : that Chriji muU be yout Savmr, or you cannot be favcd : and therefore you are at a point with all things clfe: they may hzyoMX Helps, but not your jFitfppinrp : you arc relolvcd on «

whatKocl^to build, and where to call anchor, and at what port and pnze your life (hall *iw. You are refolved what to feek^, and truj} to God or none : Heaven or nothing : Cbrij} or none i is the voice of your rooted, ftable refolutions. Though you are full of fears fomctimes whether you (hall be accepted, and have a part in Chri(l, or no ? and whether ever you (hall attain the Glory which you aim at , yet you are off all other hopes, having (een an end of all perfediors, and read »

vanity and vexation written upon all ctcatsres, even on the moft flaitaing ftate on earth, and are anshangeably re- folved

»4

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34 The Life of Fajfh,

folvrd not to ch-.ngc your hU^cr^ and your hofes^ and your holy c^i^rfe^ for nuy o'.hct iiff or hopn. Whatever come of it youarcrtfolvtd fhit here you will vcirurcsll: Kro-ving thatyou have no other gimc to play, atwhichyou »re not fure to lofe, and that you can lay out your love, and care, and Ubour on nothing elfc that wll anfvvcr your cx^)C<i^ationsi nor make any other bargain whaifocver, but what you are fare to be utrerly undone by, T/"//. 73. 25. & 4 6, 7. A/it. 6 20,21. &I3.45,46. JLwi;f 18. 33.

3. A found bdicf of things invifible, rvillhefofjranffeSual ► Ipringof a koly life, as that you will [Jetk^jirl^ the KiMgd>m

ofGod^ and its Righteouftfji,'] Mat. 6.3:5. and not in your Kefolutiws only, but in your Pradkes^ the bent of your lives will be for Gs-:/, and your invi/ible f-licity. It is not podjble that you fhould [et by fiith^ the wonders of (he world to come, ard yet prefer this world before ir. A. dead op'wl native belief^ miy ftand with a worldly fl (hly life-', but a vc'or]^ng faith will mike you /?/>, and make the things of God your tufinefs : and the hbour and induflry of your lives will (hew whether you foundly believe the things unfcen.

4. If you favingly believe the inviHble things, you rviU pur- chafe thent at any rjte, andholdthcm ja^er than y^ur tt> or Idly accommodations., and will fuffvT the lofs of all things vilible, rather than you willcaft away your hopes of the glory which younevfrfaw. A humane faith and bare opinion, iiiill not )bfl/,i /<7/f when trial corriCS. For fuch men take Heaven but for a rtfervf,b?cau(c they muft leave earth ag,ainrt fheir wills, and are loth to go to Hell : but they are refolved to ho;d the world js long as they can, bccaufe their f^ith apprchendeth no fuch fatisfying certainty of the thivg^ Uhfeen, as will cnc ^U' ragethcm to let go all that they/V/, and have in fiufihlefof- fc^tm. But the wf^k^ll faith ihaCs true andfaviug^ doth ha- hituaty d/jpofe the foul, to let go all the hopes and happineft of this world, when they are inconfillcnt with our fpiritual hopes and happinefs, Luks H- 33- i

And now I have gone before you with the light, and (hew- ed you what a ficlijcver is^ will you prefcntly confiier how ^1 .fat your hearts anci lives agree to this dcfcription? To kno\^

\jVhitherycHiivibyfuiihoY «)r] is confcqucntially to know',

vphetker

The Life of Faith, ^ 5

rwhither God or the vp.rld be jour portion and felicity . and lo vehetberycM are the heirs of Heaven or Hell. And is not this aqucftion that you are moit nearly concerned in ? O there- fore for your (oals fakes, and as ever you love your cverl<i/t- iDg peace, Examine your [elves, whether you are in the faith or net i* Kttcvpyou not that Cbriji u in you (byfaithj except ycu be reprobates ? 2 Cor. 135- will you hearken now as long to your consciences, as you have done to me ? As you have heard me tcllirg you, vhat is the nature cf a livings favirg jaiib will you hearken to your confcunces, while ihcy impariially tell you, Vf>hetb<ryouhAve this lijeoffalth^ or net ? It way he known if you are viHing, ^tid diligent, and impartial : L you fcarch on purpofc as men that would know whether they are alive or dead, and whether they (hall live or die for ever : and not as men that would be flattered and deceived, «nd arc ic- folved to think weB of their ftatc, be it true or falfe.

Let confcicncc tell you ; What eyes do you fee by, for the condud of the chief imploymcnt of your lives ? Is it by the cyeof fenfe, or faith ? I take it for granted that it's by the eye of Keafon. But is it by Reafon corrupted and byaffed by f'ufe, or is it by Reafon elevated by faith? What Countrey is it that your hearts converfc in ? Is it in Heaven ot Earth ^ What company is it that you folace your felves with ? Is it with Angels and Saints c* Do you walk with (hem in the Spi- rit, and joyn your eccho's (o their triumphant praifes, and £ay. Amen, when by faith you hear them afcribing honour, and praife, and glory to the ancient of daies, the Omnipo- tent Jehovah, that is, and that was, and is to come > Do yoMJetch your Joyes from Heaven or Earth ? from things un- feen or (etn /• thm^s future or prefent ? things hoped for,ot things poffejftdf What Garden yieldeth you your fweetcft flowers? Whence is the food, that your hopes and comforts live upon ? Whence are the fpirits and cordials that revive you i when a frowning world doth caA you into a fainting fit, or fwoun ? Where is it that you repofe your fouls for Reft, when fin or fuflcrings have made you weary ? Deal truly. Is it in Heaven or Earth /* Which world do you take for your pilgrinrjge, and which (or your ibowr /* I do not ask you, uhere you are^ but tvhtrt you dfftH f not where are youipfr/b?fj,but where

£ asc

l'(

26 The Life of Faith.

%jc ^o\ix hearts ? In a word, Are you in good ftfrM?/f, when you fny, you heliive a Heaven and Hell? And do you think, and rpcak, and pray, and live, as thofe that do indeed believe it? Doyou fp.-nd your time, znd cbufc your eonditiiH of hfe^ and difpofc of your aflDirs, and anfwcr tcmpfaHons to world- ly things as thofcthat arc/^ri «^ /« their h^lief? Speak out ^ do you live (he /iff cffajtbupon things unfem? or the life of fe»fe on things \hit y^ju beh Id? D.al truly i Tor your endlffs icy or foriow doth much depend on if. The life of faith is the certain paflTige to the life ofgbry. Th'fljhly life on things herc/VfW, is the certain Wa<y to endltf* milcry. If you live after tbffitjh, yejhalldie: hi ifyebythe fpirit, do nonifit the dt^eds if the ley, yeJh^S hve^ R »nrj 8 1 3. Be not d ceived: God is not wock^ed : forrvhatfoever a wanfoVPeth^ that (hall be alfo reap: For he that fotrdh to h/sfielh^fljjllofthefljhreap corruption: but be that fcweth to the fpnit, fhall of the /pint reap everijiiMg life, Gal. 6- 7 8 If you would know where yon tnuji live for ever^ h^opp bcrp, and f^r whaty and wpo^ ^ what it is, that you hve here*

Vfe 4. Having enquired whether you are B Jievers, I am next to ask yc-j, what you n>ili be for the time to come? will you hvc upon things fee» or unfeen? While you arro* gate the name and honour of being Chriltians, will you be- think you Tchat Cbrijiianity is ? and will you^^ indeed what you p)' you aic, and would be thought to be ? Oh that you would give credit to the fVord of God ? that the God of Hea- ven might be but heartily believed by yo.i ! And that you would but take bit Word to be as fure as fenfe ? and what he hath told you if or tvillbe^ to be as certain as if you faw it with your eyes ? Oh what manner of perf jns would you thca be ? how carefully and fruitfully would you fpcak and live ? Howimpofflble were it then that you fliould be carelcfs and prophane ? And here that I may by ferioufne/s bring you to he ferious, in (o ferious ibuCmcfsy I (hall firlt put a fcwfuppo- fitioHs to you, dbout the invifible objeHs of faith i and then I (hall put feme applicatory quefiions to you, concerning your own refolutions and pra^ice thereupon.

I. Suppofe you favp the Lor din glory cmtinually before yow, When yon arc hearing, praying, talkiog, jcHing, eating,

drinking.

The Life of Faith. 37

drinking, and when you arc tcmpred (o any wilful lin : Sup- pofcyou faw the Lord (hnd over you, as verily as you fee a man! fAs you might doif your o^tfi c«//(i/>r him : for ns moftccrrain that he isdillprefent With you) fuppofc you faw but fuch aglinDpfc of his back pirfs as Mofci did, Exod. 34. whtn God put Mm into a cleft of the Rock, ani covered him while he palTcd by (Chjf. 33. 23.; when the face of Mojei (hincd with the fight, that he w^s fain to vail k Crom the people, ExoJ, 34. t,3.34, 35. Onf you had fccn but what the Prophet faw, lfa.6. i, 2, 3,4, 5, 6. when he ^e- held xhc L rdupn * throne^ high and lifted up^ &c. and heard the Seraphim cry^ HAy^ Holy, Holy h the Lord cf Hojh , tke whole earth is full ofba glory. When he fud, l^oe is wr, for I am vndone^ b^caufe I am a man of unclean lips^ ani drv.^U in the t»idji of a people of unclean lips \ forntme eyes have {emthe King tha Lord ofHiJis. Or if you had fecn but what Job faw, Jch 42. 5, 6. when he faid, [_I have heard of thee by the hearing of the ear i ht novo mine eye fcetb thee y wherefore I abhor my fe'f and repent in duji andajhts.'^ What courfc wou'd )ou take, H' hat manner of pcrfons w^uld you be after pfb nfght as tha f Jf you had />f /J but Cfcriit appearing in his^.'ory, astheDjf- ciplcs on the holy Mount ^ Mitth. 17. or as Paul faw him at his convertion, whtn 1 c was fmittcn to the earth, Ads 9. or as John faw hun, Kev. 1.13. where he faiih \J'ie veas cloathed vpith a garment doten to the foot ^ andgi't vrnh a golden girdle \ kis head ani his hairs trere vpbite like JFooH <.r Sncvpy a>id his eyes vp. re as a flume of fire, andhi^ feet like ur.tofine hrafs, at iftheyburmdin a furnace, and his vnce as the fiund of tnany venters i and he had in hii rigbi hand f v.nSt^^it and out of bit mouth voent a /harp two edzed Sword, and bit countenance tras as the Sun(hin:th in hn ftrength : and when J faw hint, IfeU at his jut as dead'* i^ndbe laid his right bund upon we, faying unto me, fear nit \ lam the firlt and the bji y I am be that Itveth and was d:ad i and behold I am alive for evermore. Amen, andbavethe k»yes of beU andd:aib.~\ What do you think you Ihould be and do, if you had feen but fuob a fght as tbit f Would you be godly or ungodly after it } As iure as you live, and fee one mother, God alwaics fcefh you ; He fecth , your fcccct hlthtnefs, and deceit, and cnilicc, which you Cliink:

£ 2 is

2 8 T^ke Life of Faith.

is hid i he iccth you m the dark ; the locking of your doors, the drawiog of your curtains , the fetting of the Sun, or (he putting out of the Candle, doth hide nothing from kim thati* Omwi/cir«f, Pfal. 94. 8,9. [Vnderftandohyebruxifh dmoxg the feofle ! andyijooh^ when ve'iU ye be wife ? He that fUnted the ear, Jhallbe mt hear ? he that formed the eye, fhaU be not fee ^'] The luft and filthincfs, and covctoufncO, and CDvy, and vanity of your very thoughts are as open to his WW as the Sun at noon. And therefore you may well fup. pofe him frefent that cannot be ahpttt » and you may fuppofc youfaw him that flill feeth you, and whom you muft fee. Oh what a change, a glyrnpfe of the glory of his Majejly, would make in this Affembly ! Oh what amsicmcnts, what pafHo- nafe workings of foul would it excite / Were it but an Attgel that did thus appear to you, what manner of hearers would you be ? how fcrious ? how affedionate ? how fenfible ? And yet are you Believers y and have none of this > when faith makes unfecn things to be as feen? If thou havef^it^ indeed ,thou feeft him that is invifible ; thou fpeakcft to him : thou hcareft him in his Word : thou feeft him in his Works : thou walkeft with him : he is the life of thy comforts, thy converfc and thy life. 2. Suppofeyou hid feen the matttrs revealed in the Gofpel to )Our faith, as to tvhatispa(i and done already ? If you had feen the deluge and the Ark^y and prefeivation of one righteous family ; the burning of S*d)ni and Gomorrah with fire from Heaven > and the faving of Lot whole rigbtecm fovl vpas grieved at their fins, and hunted after as a prey to their ungodly rage, becaufc he would have hindered them from tranfgrefling ? Suppofe you had/^fw the opening of the Red Sea, the psffage. of the Ifraelites, the drowning of Pharaoh and h'lsJEgyptianSithc Manna and the Qi>ails that fell from Heaven, the flaming Mount, with the terrible Thunder, when God delivered the Law to Mofes ! what manner of people would you have been ? what lives would you have led, after fuch Hghts, as all or any one of thcfe > Suppofe you had feeu Chrift in his ftate of Incar- niition, in his examples of lowlinefs, meeknc(s, contempt of all the glory and vanities of this world, and had heard him fpeak his heavenly Do^rine with power and authority, as ncvcf man fpake. Suppofe you had feen him heal the blind,

the

Jhi Life of Faith, 29

the lame, rhc tick, and raife the dead i and fcen him after all this made the fcorn of finncrs, buffeted, fpit upon, when they hid crowned him with thorns , and arrayed him gorgcoufly in fcorn i and then nailed between malcfa^ors on a Crois, and pierced, and die a (hameful death, and this for fuch as you and I. Suppofc you had feen the Sun darkned without any ccdipfc , the Vail of the Temple rent, (he Earth tremble v the Angels teriifying the Keepers, and Chiirt rife ag»in ! Suppofc you had been among the Difciples when he appeared in the midftofthem, and with T^oWtff, had put your fingers into his wounded tide : and had feen him walkmg on the waters, and at lait fcen him tHrending up to Heaven. Suppofe you had feen when the Holy Gholt came down on the Difciples m thciimilitudeof cloven tongues, and had heard them fpeak in the various languages of the Nations, and fcen the variety of Miracles, by which they convinced the unbelieving world : What pcrfons would you have been ? what lives would you have led, if you had been eye-witneffes of all thefe things > And do you not profcfs to bdieve all this > andtl)at thefe things are as certain truth?, as if you had feen them? why then doth not youi belicfaffccft you, or command you more ? why doth it not do what fight would do, in fome good mca^ fure, if It were but a lively faving faith indeed that ferveth inftead of fenfe ? Yea I muft tell you, Faith muft do more with you, in thiscafe^ than the fight of Chxiii ahnCy could do, or the fight of his Miracles did on moft. Fof many that faw him, and faw his workSjfif^heard hisWord,yet perifhed in their unbelief. 3. Suppo'c yo\i [aw the evtrlajiing G/or^ which Chrilt hath purchafed and prepared for his Saints : That you had been once withP^w/, rapt up into the third Heavens^ and fcen the things that <ire unutterable: would you not after that have father livid like Faul^ and undergone his fufferings and con- tempt, than to have lived like the brain-fick brutifh world ? If youhtd/fe« what Stephen faw before his death, Atii 7. 55, '^6. the Glory ofGoJ^ andChrifi ftanding at bit right hand^ If you had fttn the thoufands and millions of holy glorious fpi- rits> that are (Continually attending the MajcQy of the Lord » If you had (ecu the glorified fpirits of the juft, that were once • in AcOi, defpifcd by the blind ungodly woild, while they

£ 3 waited

3 o Tke Life of Faith,

w«irtd on God in faith, and hoiincis, and hope, for that blcf- fcd Crown which now thty were : If you had/r/f one mo- ment of their j yes i. if you had fcen them (hinc as the Sun in glory, and rr.ade like unto the Angels of God i if you had heard them ling the fong of the Lamb, and the joytul Hallc- lujihs, and praifc to their ctcrnsl King : whit would you be» and what would you rcfolvc on af^cr fuch a fight as this ? If the rich man Lu\e 16. had fccn Luztrm in Ahraharm bjfom in the midft of his bravery, and honour, and feafting, and other fenfual delights, as afterwards he law it when he was tormented in the flames of Hell, do you think fuch z fight would not have cooUd his mirth and joSity^ and hclpt him to undcrlland the nature and value of his earthly felicity i and have proved a more cf!cdual argument than a dcfpi(cd Pi-eachcrs words ? at leaft to have brought him to a freer cx- crcifcofhis Rcafon, in a fobcr confidcration of his ftatc and wiles } Hid you fecH one hour what Ahrahnw^Vavid^ Paul, andall (he Siin»snow fee, while Cin and Hcfh doth keep us here in the dark, what work do you think your fclvcs it would make upon your hearts and lives >

4 Suppofcyou fawthe face ofDeith, and that you were now lying under the power of fome mortal (icknefs, phyfi- cians ha nng forfaken you, and faid, There is no hopi : Your friends wee ping over you, and preparing your winding (licet and coffin, digging your graves, and caliing up the skjjils, and bones, and earth, that muft again be cali in robe yoar covering andcompiny: Suppofe you faw a Mcffcrgcr (rom God to tell you that you mufl die to mirrow \ or heard but what one of your prtdeceflbrs heard, Lt/I^f 12.20. Tb)U fool^ thit night jhaJl thy foul be required of thee : then xvhof^JhdU thtfs things he that tbm hafi provided^'] How would fuchaMef- fagc work with you ? would it leave you as you are ? If you heard a voice from God this night in your chamber in the dark, telling you, that this it the Uji night that you Jhall Jive OH esrtby and before to ntorrotv your fault muft be in another vporldy and come before the dreadful God: what would be the cffed of fuch a M:ff»ge ? And do you not verily believe that all this will very (hortly be ? Nay, do you not k]*tr» without htUtvingy that you m\x(i die^ and leave yoar worldly glory ?

and

The Life of Faith. 3 I

and that all youT plcsfurcs and contcnrj on earth, will be as if fh;y had never been, (and rriuch worfe I ) O wonderful ! that a thange fofurc, fo great, fo near, ftinald no more aff.^ you, and no more b: fore- thought on, and no more p-epared for! and (hat you be not awakened by fo fall and certain a fore-knowledge, (o be m good fadnefs for ccemal life, as you ftem to be when death is at hand !

5 S.ippofc you faw the great and dreadiul d^y of Judge* in.nf,a^it i« dcfcf b d.^Chijft himftlf in Maitb, 2$. [_f^heH the So>t of man ft}jll cnme i» bisx^gUry^ ayd >iU his hay Angelt Tei:\i him^ and fhalifu nycn hit ghrirus ThroHf, and all Natinjff flj a/I be gathered b.^f ore hint^ a- dhr (hail ((fa^ra'e thctn one from aH:tb^r^ as a Sh.fherd div d th hhjheepfr m the g^^iis . andjha't fit the (hfep ctths right hjnd, andtbe g>ats on his I' it.! V. 31, 32, 55. and (hill fcntcncc thcrigtrrciii to eteni.7l li'e^ aadfhe re{i tnlo everUitiKgj>aniJ};n!(Mt. 1/ you did now behold the glory in d terrour ot that great app:arance, how the Sjints Will be magnihcd, and rcj >ycf, and be julbricd againft a'l the accufations of Satan, and calumnies of wicked men v and how the u.igodly then would fiin deny the wo.ds and deeds that now thiy g'ory in i and what horrour and confuflon will then overwhelm thofc wretched fouls, that now out face the McfTcngcrs flf the Lord > Had you fcen them tremtling before the Lord, that now are /rrf^/^g itoutif>thc pride and arro- gancy of their hearts : Had you heard how then they will change their tune, and wi(h thty had never known their fins ; and wi(h they had lived in greater holincfs than thofe whom they derided for it : What would you /^V, and </o, and /'f, af- ter iuch an amizing fight as this } Would you fpoit it out in fin as you have done > Would yoa take no better care for youf falvation? If you had j^e« thofe fayings out of the holy Ghoft ' fulfilled, Jude 14, i«;. 2 T^ef i. 7,8, 9. llVhen the Lord Je- fuf jhall berevealtd from Heaven vp'uh his mighty Avgtls^ in fiamitigfire^ taking vengeance on them that){ti rf not God, ard that obey not theGoJpel of our Lordjefus Chrifk i rvhofhallbe -pu- ffijljfd tvith cverlaJimgdeJlrudiOM from .thefreJen£eof tht Lord^ and from the glory oj his piveer.'] What mind do you think yoa fhouldbcof? What courfc would you take, if you had but /(■<» this dxcadful day > Could yoa go on to think, and

2 The Life of Faith,

6 M : __

rpc»k, and live as fcnfually, ttupidly and negligently as now you d© > 2 Pet.^ .10, 1 1 , 1 2. [The day of the Lord tPill come of tt thief in the nighty in the xfihich the heavens jhaU pa^atvay with a grent noife^andthe elewentsj}}all melt VPitb fervent beat-^the earth itlfoy undthe rvorkj that are therein fl>aUbe burnt up : Is it polTible foundly to bchtvcfmh a day,fo/«rf,fo near, and no more re* gard it, nor make ready fjr it, than the carclcG and ungodly do>

6. Suppofe at that day you had heard the Devil accufinz you of all the luis that you have con>miftcd ; and fct them out in the moft odious aggravations, and call for jjftice againli you to your Judge: If you heard him pleading all thofe fins againft you that now he daily tempts you tocommif,and now makcth you believe areharmlefs,orfmallinconfiderable things : If you heard him faying, At fuch a time this fmner refufcd grace, negleded ChriA, defpifed Heaven, and preferred £arth : at fuch a time he derided godlinefs, and m»de a mock of the ho> ly Word and Counfcls of the Lord : at fuch a time he pro* phaned the name of God, he coveted his neighbours wcafth i hechcri(bed thoughts of envy or of iuft , he was drunk, ot gluttonous, or committed fornication, and he was never tho- towly converted by renewing grace, and therefore he is an heir of Hdl, and belongs to me : I ruled him, and I muQ have him.] What would you think of a life of lin, if once you had heard fuch accufations as thefe ? How would you deal by the next temptation, if you had heard what ufe the tempter will hereafter make of all your (ins >

7. What if you htdfeen the damned in their mifery^ and heard them cry out of the folly of their impenitent carelcfs lives ^ and wifhing as Vivesy Luke 16. that their friends on earth jDight have one fent front the dead^ to warn them that they eome net to that pace of torment (I fpcak to men th'at fay they are be- lievers) what would yon do upon fuch a fight f If you had heard them there torment themfclves in the remembrance of the time they loft, the mercy they negle^Sed, the grace rcfift- ed, and wilh it were all to do again, and that they might once more be tried with another life. Ifyoufawhow the world is altered with thofc, that once were as proud and confident as others, whit do you think fuch a fight would do with you ^

Aa4

The Life of Faith. 33

And why then doth the bdievittg of it do no moic, when the thing is certain?

8. Oficennorei fuppofc that in your tempt at ioMS ycu fuvf the tempter appear ir.g\o yf"u, and plead'^g with you as he doth by his inward fuggcihons, or by the raourhs of his iti- ftrumcnrs. Ifyoulawhjm, and heard him h (ling you onto r»n, perfwading you to gluttony, diunkcnncfs, or urclean- rc6 } If the Dtvil appeared to you, and led you to the place of luft, and ( ffcrcd you the harlor,or the cup of exccfs.and urged you to fwear, or curft, or rail, or (corn at a holy Ijf. ^ would rot the light of the Angler inar his game, and ccol your cou- »agc, ind fpoil your fporf, and turn your /h machs > would you be drunk, or filthy, if you faw him ftand by you > Think onitthencxt t.m^ yo.i are tempted. Stout men have bc<n apaled by fuch a light. And do you not btl'uve that it's he in- ^ted that temptcth you ? As furc as if ynur ryes bihcld h m,it's he that promptcth men to jeer at god mefsi and pus yoar wanton ribbald fpccchcs, a.id oaths, and curfcs iata your mouths : Hn is the Tu'or of rhe enemies ofgrace,thit tcach- cth them doi'c delirare, ingenii/^ infanire^ ingeniouQy to quar- rel with the way of life, and learnedly fo confute the arguments that would have faved thtm > and fubtjlly to difpute thcm- felvcs out of the hands of mercy, and gallantly to Icorn to fioopto Chrift, till there be no remedy i and with plauiiblc eloquence to commend the plague and Hckntfs of their Tiuls i and irrefragibly maintain ir, th«r the way to Hell w 11 lead to Heaven i and to juftifje the fins thiz will condemn them i and honourably and triumphantly to overcome their friends, and to fcrve the Devil in mood and Hgiirc » and valiantly to calt thcmfclvcs into Hell, in defpite of all the laws and reproofs of God or man that would have hindered them. It being mort certain that this is the D.vils work, and you durlt not doit if he moved you to it with open hcc^ how d^re you dou when faith tvould ajpire ycUy that it''s as vcri'y ^f, as if you faw him ?

More diftindly, anfwcr thefc following Qjellions, upon the foregoing fuppolitions. '

^ej}. I, If you/dw but what you fay you dohelievfyWOuld. you not be convinced that the moft pleafaat gainful fm, is tvorfe

¥ th>M

^ The Life of Faith,

than trmdneft ? and would you not fpit at the very name of if» and openly cry out of your open folly, and beg/or prayers^ and love rcpro'/ers, and rcfolve to turn without delay }

^ifjh 2. What would you think of the raoft feriow holy life^ if you had ffsn the things that you fay you dobeluve ? would you ever again rrproach it as prccifcncfs ? or count it more ado than needs >and think your time were better fpent in play- ing, than in praying i in drinking, and fports, and Hlthy lufts, than in the holy Cervices of (he Lord ^ would you think then that oncday infcven, were too much for the wcrk for which you live i and that an hour on this holy day were enough to be fpent in intruding you for efcrnity > Or would you not be- lieve that he is the hljfed man, tvhofe delight is in the Law of God, and nteditatah in it diy and night ? Could you plead for fenfuality or ungodly negligence, or open your mouths againft the mollpriflwi bolinefs of life, if Heaven and Hell flood open t9 your v'tevp ?

C^eft. 3. Ifyouprr bat what yon fay ym do believe, would you ever ^%%\nhz offended with the Mmijiers of Chri(i, for the plaincft reproofs, and clofelt exhortations, and arideft pre- cepts and d.fciplne, that now are difrclifhed fo much > Or ra- ther, would you not defire them to help you prefently to try your ftates, and to fearch you to the quick, and to be more fe- licitous to fave you than to plcafc you } The patient that will take no bitter medicine m tim^ when he fees he wwff <//r, would then take any thing. When you fee the things that now you hear of, then you would do any thing : O (hen might you havethefe dates again, Sermons would not be too plain or long : Infeafon and out of feafon would then b: allowed of. Then you would undetftand vc>hat Moved Minifters to be fo importu- nate with you for coKvtrfion; and whether trifling 01 ferious preaching was the befi.

^eft. 4. Had you feen the things that you fay you do be- litve^ what tffe^ toould Sermom haveuponyou^ after JUch a fight fs this ? O what a change it would make upon owr freachinf, ard^owr hearing^ xiwcfatp the things that we Jpeak^ and hear »f ? How fervently (houldwf importune you in the name of Chrift > How tttcntivtly would you hear, and carefully confi- dcr and obey ? wc (hould then have no fuch ileepy preaching

and

The Life of Faith, 3 5

and hearing, as now wc have. Could I bat (hew to ail this Congregation, while I am preaching, the invifiblc world of which wc preach, j»nd did you hear wiih Hravcn and Hell in your eye light, how confident (liould I be C though not of the faving change of all) that I (hould this hour teach you to plead for fin, and agamit a holy htc no nio;e } and fend yoa home another people than you cimc hither. I durft then ssk <hc wor(t tiut hearcth me, [Dare you now be drunk, or glut- tonous, or woild'y } dare you b: voluptuous, proud, or forni- cators any more < Dire you go home, and make a ]c[\ at piety, and ncglt<ii your fouls as you have done ?J And why then ([\Od\di noi \j\Kbtlieved truth prevail, if indeed you did:eliei'S itf when the thing isas/«rf, as it youpw u ?

^ffl. 5. If you hidfeen what you fay you do helievr^ would you hufit as eagerly for wealthy or honour^ and regard the thoughts or words of men, as you did before ? Though it's only the Be/«i/fr that truly honourcth his Rulers, (for none clfc honour them for God, but ufc them for themlclvcs > ) yet wonder not if he fear not much the face of man, and be no ad- mirer of wovldly greatnefs, when he/ffffc what thty irrJ^^, as well as what they are. Would not ufarpers have been Icfs fear- ed, if all could have forefeen their fall ? Even common reafon can/orf/e<r,that(hortly you will all b: duft ; Mcthinks Iforefee youTghalUy palcnc-fs, your loathfome bhckncfs, and your ha- bitation in the dark : And who can much envy, or dctire rh« advancements that have fuch an end ? One fight of God would hUl^ all the glory of the world, that's now the bait for mans perdition.

^efi. 6. Would teTHfitatioMs be as-pctverfulf as now they are, if yoa did but/<rf the things you hearoi^ Could all the beauty or pleafurcs in the world, entice you to h!:hiiic{s or (cnfuality, if you faw God over you, and judgement before you, and faw what damned fouls now fuffcr, and what believers now enjoy ? Could you be perfwaded by any company or recreation, to wafte your precious time in vain, with fuch things in your eye ? I am conridcnt you would abhor the motion i and cnter- tertain temptations to the mof^ honoured, gainful, pleafant fin, , as now you would do a motion to cut your own throats, or leap into a coal-pit, or thiufl your head into a burning-oven.

F 2 Why

^6 The Lije of Faith.

[Nairi

Why then doihr.oif<2ith thus {h^mttemp\ at ions, if indeed you do beljevc thefe things > Will you fay, [/r isy^.urtveakrtffi, you caunot ih-^f^'] or that \_it ityoumature to bdujiful^ reveugefui, fettfualjind you cannot overcome ir.] But if you had ^ fight of Hea- ven and Hit^ you could then rctiit : you cajiwt now, brcaufc you TviU fi)t : But did you /<?<? that which would make you wiStHg, your fower would appear. The fi^ht of a Judge or GiUowscan retrain ir^tn : The Tghtofa pcrfon whom you reverence, can iclhiin the cxcrcifc of your difgraccfal finsv much moie wjuld the light of Hiavenand HeU. If you were but dying, yuu would Oijkethe head at him that wjuid then tempt you CO the comm'tringcfj'osr/orwfryjw. And is not a lively ^ore^ eir.g faith as tffedtual ?

(Vc/f. 7. Hid you fsea what you fay you do believe^ you would not Co iTwich ftick, at fffaiigs , nor make fo great a matter of it, to be reproached, flandcred, imprifoned, or con- dcnined by man, when God and your falvation command your patience. A fight of Hell would oiikc you think it worfc thanmadncfs, to run thi'htr to efcapc the wrath ofnan^ or any fufferings on earth, Kow.8. i8.

G\ie\l. 8. And O how fuch a fight would advance the Re- deemer, and his Grac% andPiomifcs, and Word, and Ordi- nance!, in your efteem ! It would qu/cken your dcfires, and make you fly toChrjltfor Ifc, as a drowning man to that which may Support him. How fweetly then would you relifh the name^xVit word, the waicsof Chrift, which now fccm dry and common things !

^e/f. 9. Could you Ave as merrily^ zndjl.-ep ai quietly in • negligettt uncertainty of your falvation, ifyou had/i-rw thefi; things as now you do > Could you live at hearts cafe, while you know not where you fhall be to morrow, or muft live for ever > Oh no : Were H aven and Hell but/«« before you, your Confciencfs would be more bufie in putting fuch q jcftions ^Am Iregeneratejftndified.recoHcihd^jujiifiedyOr Hot s''] Then try the wofi zealous Miniftcr is now.

^(/f. 1 o. I will put to you but one Qj, ftion more. If we

favo (jod^ and Hiaven^ and HeQ before M^ do you think it would

not effe^uaHy reconcile oat differences, and heal ourunbrother-

ly, exafpc£4tioDS and divifioas ? would U not bold the hands

'" that.

The Life of Faith. 57

that irch to be ufing violence, agiinft ihofc that arc nor in all things of their minds ! what abundance of v»iin controvcrfics would it reconcile ! As the coming in of the Mifier doth part the fray among the Schoa) boycs i fo the light of God would frighten us from contentions, or unchji irab.'c violence. Tnis would teach us how to preach and priy better than a ftorm at Sea can do i which yet doth it better than fomtf in profperity Will learn : UiAwz jse vih^x wcf reach of^ it would drive us out of our man plealing. felf-fccking, flcepy iirain, as the cudgel drives the bcggir trom his canting, and the breaking loole of fhf Bear did teach '.lie affcdted cripple to find his leg?, and cli away his ciutchts. I would dcfirc no better outward help to end our confrovcifies about indifferent modes of wor- ftiip, than a light of the things of which wc fpeak ; Tnis would excite fuch a ftrious frame of foul, as would not fuffef Rcligton to evaporate info formality, nor dwindle into affc- ^ation, compltmeni and ceremony ; nor (bould we dare to beat our I'cUow-fcrvanJs, and thruft them OJt of the vineyard, and fay, you (hall cot prr^c^, or prj/, ot Iwe^ but upon thefe or thofe unnc cclTaiy terms : But the fcnfc of our own frailty,, and Icar of a fever; difquificion of our failings, would make us companionate to othcrj, and con'ent that Kecejfaries be the rnatrer of our uaisy^ um<c jjuries of oar lihtrty^, and both of charity.

If p.ghr in all thtfe ten piniculars would do fo much,(houM rot ftfiffc do much, if^ou ver'ly believe the things you/fr not ? Alas, corrupttd reafon isaflccp, fwiih mm that fecm wifc in other things j till it be awakt by f/izr/? ax fight. And llecping fcafon is as unlcrviceable as folly. Irdorhnowoik ; it avoids nodanger. A Dodor that's aftcep, can dcfct>d the truih no better than a'wakingchild.But reafon will be reafon^and conr- fcience will bccoiifcienccwhen thedufl is blown out ofirxr-s eye?, and p^ht and feeling hive awakened, arid fo recovered their underlUndingSj or Faiih mote fe a fond Ij and happily awaked them.

A

N D O that now we might all confcnt to addift out fdves 10 the Life of Faith : And

^ F 3 I. That.

58 The Lije of Faith,

1. That wc live not ro# much on vjfibles. 2. That wc hrc on the things invilible.

1, One wovild think th«t woildlincfs is a difeafc that cir- rycth with it a cure for it fdf s and that the rational nature (hou\dhz ]oth to love at fo dear a rate^ and to labour for fo poor a rccoropcncc. It is pitty that Gehtzi'i Icprolic, and Ju' daCs deafh, fhould no more prevent a fucccflionof Gchtzi's and Jvdai's in all generations. Our Lor4 went before us molt eminently \u^ccnltmp of earth : His Kingdom tvas not ojthif vrorld. No men are more unliks kim than the rvorldLtigs. I knew nec-jjity is the pretence : But it is the dropfie ot Ccve- ri>^/vrj?that caufeth the thirji which they call N. c ffity : And therefore the cure is non addereopilw, fed immir.uere cupdtta- Xetn : The difeafe muft not be fed but heiltd. Satis efl- diiitia- rum fton amfliui vdlc. It hath lately been a controvcifie, whc» ther this be not thege/r/^H figc '( that it is £tas ftrrea we have felt i our dcmorftrations are undeniable : that it is <etas sura- ta, we have fuflficicnt proof: and while gold is the god that rules the moft, wc will not deny it to be ^Mi aurc^, in the Poets fenfc,

Aurea nunc verefur.t fecula : pluriwus turo V^nit honos : auro conciUntur amor.

Th\i prevaltrtcy of things /«w, againft thing unfeen, is the Jtitf/fltry of the world i ihc fubvcrfun o(h of urct the pervcffion of our faculties and aGiotis i making the f^ul a drudge to flf_fh^ and God to be ufcd aS *fervant to the worldi It deHroyeth FiV- ty, Jufiice ^nd Charity: It turneth J V S by pervtrfionmto VIS , or by reverCwn into SV I. No wonder then if it be the ruine of focietics, when

Gens fine jufiitia, fine remige navit in unda.

It can pofTefs even Vemoj^henes with a Squinancy^xithctc be bat an Harpalus to bring him th^infedion. It can make a Judi- cature to be as Tlutarcb called that of Rome^ [_ei^i0oip x^f*^*^ impiorum regiouem j 3 contrary to Ciaro's defcription of Sul- PitiuSy who was [^wagi$ juftitid ^unm juris coufultuf, & ad

facilitgtem

The Life tf Faith. 59

facilitatemaquitatemque omnia contulith nee malu2t litium aSio* ms confiituerCy quant controverfias toHere.'] In a word, if you live by fertfe 3iwd t)Oihy Faitb^ on ihitfgi frefent^ and not on tbijtgs unfien, you go backrpard\ you Aand on your h?adf^ and (urn your heels againA Heaven i you caufc the beafi to ride thcmatj:, and by turnwg all things uplidc down, wiU tutn your fclves into confufion.

a. Conlidcr thit itis the unfeen things that ^rceufy Great ard Ncceffary^ that are worthy of a man, and anfwcr the ex- cellency of our nature, and the ends of our lives, and all our mercies. AH o'hcr thing? arc inconflderablc toycs, except as they arc dignified by their relation to thefe. Whether a man rtep into crernify from a Palace or aPiifon, a Lord(hip or a Lazjrus (tate, is little to be regarded. All men in the world, whole dcligns and bulinefs tike up with any thing (hort of Heaven, are inthe tDain of o»e condition, and are but in fc- vcral degrees »nd forms in the School of folly. If the intendment of your lives fill Ihort of God, it matters not much what it is you fcek, as to any great diifercnce. Ulejjir children play for pi»s^ and bigger boyc s for poirits and pence^ and aged children for lands and money, for tides of honour, and command , What difference is there between thcfc, in point of wifdom and felicity ? but that the little ones have more inmetnt de- lights, and at a cheaper rate, than the aged have, without the vexatious cares and dangers that attend more grave and fc> f iouj dotage. As Holinefi to the Lord is written upon all that is faithfully referred to his JP''iU and Glory \ Co Vanity and Si», is written upon all that is but mzde previfion for the flefhy and hath no higher end than 5<'//. To goto Hell with grMtfrjf/r, and attendance^ and rrpMrr,with greater pomp and plcafure than the poor, js a poor confolation, a pitiful felicity !

3. Faith \s the u> ifdcm of ihcfott I : aj\d unbelief znd fen fuali' ty are its hlindrnfl, folly and brutijhmfs. How (hort is the kjiow- ledge of the wifctt unbelievers ? They know not much of what is part i ("and left they would know, if Hiliorians were nut of more credit with ihcm, thin the Word of God : ) But alas, how little do they know of what is to come ? (cnf^ (ells them *

tfbere they are, and what they itemvp doing : butitteils thcnv not whcic thty fii jll be to moti ow. But Fajtb can tell a true

Bclicveffy

40 ^f^€ Life of Faith,

Believer, what will be when this world is ended, and whcic m he (hall live totll ctcrnify, and whit he (hall be d^itig^ what thoughts he (hill be thinking, what affcdions (hall be' the temper and employment o( his feul : what he (hall pf-, and fee/^ tnd enjoy y and with what compiny he (hallconver(c for ever. If the pretenders to A(trolo»icai pxediftion, could but forctel the changes of mens lives, and the tim^ and manner of their detth«, what refort would be to them ? and how w/jV would they be efteemcd ? but what is all this to the infilliblc predidions of the All- knowing God, that hath given us a profpc^ into another world, and (liewcd us what willbc for ever, more certainly than you know what a day may bring forth.

So necc(rary 'nfore-hjtotvledge in the common affairs of men, that without it tbc anions ol the world would be but mad tu- multuary confufion : What would you thmk ouhat mans un- dcifianding, or how would you value the imp loyments of his life, that lookt no tui therm all his anions, than the prefent hour, andfawno more than the things in hand? What would you call him that To fpends the day, as one that know- cth not there will be any night : and fo paft the night, as one that looked not for that day ? that knew not in the Spring there would be an H4rve(t, or in the Summer, that there would be any Winter : or in Youth, that there would be Age or Death ? The filly brutes that have no fore-knowlcdgc, •re furnithcd with an in(iin<5t that fupplicf h the want of it,and alfo have the help of mans fore-krowlcdgc, or clfe their kind would be foon cxtind. The Bees labour in Summer, as if they forefaw the Winters need. And can that man be wi(e, that forefeetb not his cverlaliing ftate ? Indeed he that knoweth not what is to come, hath no true knowledge of what is prefent : Forthe worth and ufe of prefent things, is only in their ic- fpc^ to things eternal : And there ii no means^ where there is 110 end. What vpifdow then remains in Unbelievers, when all their lives arc roif-imployed, becaufe they know not the tnd of life ? and when all their anions are utterly deba(ed,by the bafenefs of thofc bruti(h ends, to which they (crvc and arc referred. Nothing is truly wife or honourable, that is done foi fmall and worchlcfs things. To draw a curious pidurt of a

fhadow.

The Life of Faith, ^I

fiaiow, or elegantly write the hillory of a drcatn^ may heir. irgrnuou* kind of foolery i but the f«<^ will rot *ilow ic th^ name oifyifdom -. And fach are .all the i<2iors of the world /though called Hcroiclt, Valiacr and HonourableJ that aim at tranlirory fiifle«,and fentfnot to the cveilaftirig end. A btrd can ncaflybuild her neft but is not therefore counCtd'/^yV.Hovir confraty is the j-idgcmcnt uf the world to ChsiCn} When the Cirr,c-dcrcriptiOB that he glveth of ifod, is it that woild- lirg« give cf a wile and happy mm, Li^kj 1 2^20, 2t. {jOi^e that Uyeth up rtches for bimfglf^ and is n f rich toivurjs (jodk^ Will you pcrfwadeus that the ir.an ts rri/i*, that car. ciiq-.b a little higher than his neighbours, that he ruiy have the grcirec fail ? That is attended in hij way to Kc;l w.rh greater p: mp and liatc than others '' That can lin more Sy'.i -g'.ft.cally arid Rhc(or:ciIly than the vulgir ,and mciv prudently and grive- ly run into damnation i and can kirncdly deferd his madncfi, and prove that he is die at the briftk of Hci. ? Would you pcr- fwadc us that he is w//>, that contradids the God and Rule of Wifdomand that pares wuh Heaven (or a few merry hours, and hath not wit to favc his foul ? Wheu chcy ice the ^nJ,^zd arc arrived at eternity, let them boaft of their Wildoai, as they hndcaurc;Wc will take them then for more corr.p;tcnt Judges. Let the E^^crnal God be the pornon of my foul i le: Heaven be wy inheritance and hope , let Cnrifi be my Head, and the pro- mife, my fecurity^Iet Faiih be my Jf'ifcLfn ,grid Love be try ve- ry heart and will,and patient p:i levering Obedience be my Uci and then I aafpan the tFifiitmaf the trorld^ bec4U."i I can fparc the trifles that it rceks,and all that they are like 10 get by if.

What abundance ct complaints andcalamry woixid fjref-ght prevent > Had the events ot this one year been conditiooalyj fanfifiMy the adtions ot thou fard^ would have b en o'hcrwilc ordered, and much hn and ihame have been prevented. What a charge would it roak^n the ;«<i'k;f>«e/tfi.of the world ? how many words would be oiherw.lc looker. ? and how nuny deeds would be otherwjfe done i* ard how mmy hours vvculd be otherwitc Tpenr, ifthc change t*-a: wril b: r. i '' ■■ Judge- ment and Exccu'ion, were wcilforefeei: ^ - . is it not forefeen ^ when it \% fortfntVH ? When tnc omnircienC Gcd, that will certainly p<rfoim his Word, hath fo plainly

G revc4!;cl

4 2 ibe Life of Faith.

revealed it, and fo frequently ind loudly warns you of it > Is he veift^ th>t after all fhcfc warnings will lie down in everUOing woe, and fay, [Itlulc thought offucbaday: I did mt believe J/heuld ever bavefeen fo great a change?^

Would the fcrvants oTchrilt be ufcd »s they arc, if^he ma- licious world rorcfaw the day, when Chrhx fhaUcome t^tb ttn tkouftnds of his SaiMts^ to execute Judgement on aS that are ««- godly? Judc 14, 15. Wlien he /hall come to be glcrifit^d in hie Saint s^ and admired in all them that do believe^ 2 Thef i. lO. When the S ar.t s jhaifytdge th e vpi'T Id, i Cor. 6.2,3. and when the ungodly feeing thtm en Chr;ft>. right hand, muii heai their fen^ercc on this account [Verily I fay unto you^ in as nit ck as you did it (or, did it not) to one of the leafi $f thefe (my Brethren) ytu dtdit unto me. 1^ Mattb.2^. Yet a few daies, and all this will be done before your eyes ; but the unbelieving world will not forefcc it. .

Would malignant Crfi» have flain his brother, if he hid forcfeen the pur.ifliment, which he callcth afterward intollc- rable,(7f/f. 4. 1 j, Would the world have defpi(cd the preach- ingof Noah, if they had believed the deluge ? Would Sodom hzvc been. SodcWy ifihcyhad forefcen that an Hdl from Hct» ven would have confumeii them ? Would Achan have medled with hisprcy^ if he hadforf/wn the ftones that were his Exe- cutioners a*d hiS Tomb ? Would Gehezi have obeyed his co- vetous dcfire, if he had forcfeen the leprolic > Or Judai have betrayed Chrift, if he had ferefeenthc hanging himfclf in his defpatr ? It is f ore- feeing Faith that favcsthofc that are faved > and blind unbelief that caufeth vicns perdition.

Yea prefent things as well as future, arc unknown tofoolifii tllnbclicvcrs. Do they know who feeth them in their fin > and what many thoufands are fuflferingfor the like, while they fee no danger? Whatever £hcirt»»^M(?/ fay, the hearts and livet of fools deny that there is a- God that fvcth them, and will be their Judge, P faint 14. I. You £cc then that you muft live by Faith^ orpcnfh by folly.

4. Confidcrthat things v»//i/f are (o tranfitory, znd offo jhortcbntinuartce, that they do but dcferve the name o( things i being nothings^ and./fp than nothings and lighter than vanity it /elf, compitcd to ihc necejfary eterftal Beings whole name

is

The Life ofFaiU). 49

is I AM. There is but a jtrv dates difference between a Prince tnd no Prince > t Lord and no Lord \ a tfiin and no man i a vrorld and no world. And if this be #//, let the tmt ihAi ispalf jnrorm you how /»H4//adirtlrence this is. Riuonal forciight may tc^chiXerxts to weep over his numerous A.r- tuy, as knowing how toon they were all to be de»d nr\ n. Can you forget fh*f death is ready to undrcfs you ? and (ell you, that your fp^rt and nninh is done? and that n w y )u have had all tha:<he world can do, lor thofc that fcrv^ ic, and take it for their part ? How quickly can a fcavcr, or the choice of <• an hundred McfTcngers ot death, bereave you of all that earth atTorded you, and turn youT fwcetcrt plcafures inro gall, 4t\i turn a Lord mto a lump of clay ? It is but as a wink, an inch of time, till you mu(t quit the tiage i aad fpeak, and breath, and (ec the face of man no more. It you fcrcpc this, O live as men that do forcUe it. I never heard of any that ihle. hn tfmding-Jheet^ or (ought for a Offi-t.^ or vocnt to Law for ha grave. And if you did but fee (as wife men (houlcij how fiegr your Honours and If^ealth, and Pleafures do Wand unto Etcrni- ry, as well as your ff'^indingjheets., your Coffifis, and your Graves^ you would then value, and dciire, and feck them re- gularly and moderately, as youdo thciic. Oh what a fading flower is your rtrcngth ? How foon will all your gallantry (brink into the (hell? Si vejirafuftt tollite to. vohtfcum. Bern, But yet this IS not the If rrtft part of the change^ •^ The rerwr- M*r adquem doth make it greater : It is great, for ptrlbns of renown and honour,* to change their Palaces for grajvcs, aid furn to noifom rottcnncfs and dirt; and thcu Power and Command into lilent impotcncy, unable to rebuke the poorcft worm, that fawcily feedcth on their hearts or faces. But i| you arc B lievtrs^ you can lotk^ further^ zndfortfft much more. The lar^cft and mofi capacious heart alive, is unable fully to conceive what a change the firoak of death will make.

¥ot the holy foulCo fuddenly topafs from prayit to Angelic j1 ftaifiy itomforrovp wnto iftundUfs pyti : from thcf.andtrsy^nd cotttcmpt^ and vio/e«<r* of men, to the bofoTn of (ttrttal Lovei from the clamours ofa tumultuous Wf>rld,to the univcrfal ^ * harmony and perfe<f^ uninterrupted Love and Peace , O what • Weflfcd chtngc is this i which believingn^vf^ we ftiall J^j^rtly i<d. G a For

44 T^ke Life of Faith.

For an utiboly unrentwtd [oul^ thar ycftcrday was diowncd in dc(h, and iiught at threatnings, and fcorncd reproofs, to bef fuddcnly fnatcht into anothtr world \ zndfee the Heaven th^t he hath loli, and ffelthc Hell which he would not believe : to fall into the gulf oi bottomUfs eternity f 2nd at once to find, that Joy »nd Hope arc both departed^ that borrour and gr'tej muft be his company,and Vefperationh^ih lockt up the door : O what an amazing change is this ! I< you thinl« me troublcfom for mentioning fuch urgrattful things, what a troubU wil it be to /«/fhem? May it teach you to prevent that greater trouble, you may well bear this. Find but a medicine againfi death, or any fccurity for your continuance here, or my pnvention of the Change, and I have done : But that which unavoidably Muji htfeen^ fhould btforefettt.

But the Mtjeen world is hot thus wutaUe \ Eternal life is be- gun in the Bf//fver. The Church is ^w/f on Chrift the Kichj, ^ndihcgatesof Hell JhaS not prevail agaifiji it. Fix here, and you (hall never be removed. ^' , 4. Hence followeth another dirfcrence : The mutable creg- ture doth impart a difgracejul mutability to the foul that cbufeth it. It difappointcth and deceiyeth : And therefore the ungod- ly arc of one mind to day, and.another to morrow ! lahealth they arc all for I'/fd/wrf, and commodity^ and honour: and at death they cry out on It as deceitful Inanity: In health they cannot abidcihis /fi:ifi?«e/5, this meditating^ and feekjng^ and pefarirg fortlthe life to come \ but at death otjudgement^ ihty will all be of another mind ! Then O tKat they had been Co wife as to know their time ; and O that they had lived as ho- lily as the bel\ .• They arc now the bold oppofeis and rc- proachcrs of an holy life : But then they would be glad it had been their own : They would cat their words, and will be down in the mouth, and ftand to never a vyord they fay, when fight, ind fenfcf tnd judgemenf, (hall convince them.

But things unchangeable.do fix the foul. Piety is no matter for Repentance. Doth the Believer fpeak againli fin and fin'^ nets ; and for an holy, fober, righteous life ^ He will do fo to the la(t : Death and Judgement (hill not change his mind in this, but much con^rm it. And . therefore he perfe- vcrcs through fuffeiing*, to death, Kaw. S. 35,3^,37- {_^orthi0

6fiUft

The Life of Faith, 45

cjufe vpt faint not : but though our outtvard manptrijh, yet the inward man is renewed day by d^y : For our Itgkt afftiHioH^ which it but for a mowent^ xvorketh for us afar ware exceeding eternal n> eight of glory : While voe look^not at the things thai areXun^ hut at thi things which are not ken '. For the thingi which art fe en are temporal y but the thiftgs which are mt feen are eterna!, 2 Cor. 4. 16, 17.

6. La(ily, Icr this m(3vc you to live by a fcrtfeemg Fauk^ that it ti i,f necejftty to your faivatioH. Believing Heaven^ muii prepare you for ir, before you can ^/ijoy it. Believing HiO^ \s nccclLry to prevent if. M<:rJi^i6. i6.J:ihn^. 18,36. [Jhejuji (haU live by Faith , but if any mart draw back^ for, be lifted up) the Lord wiB have no ^^itajure in him, Hcb. 10 58. Hib. 2. 4.. Ta}{e heed that there be not in any of ycu att etil heart ej unhe- lief, to depart from the living Gdd., ViLh. 31);. '/^nd be nil oj them that draw hack^ to perdition^ but of them that believe to the faving oj thefaul. Hcb. 10. 39. It is God thit faith [Jhey fkaH mU be damned that beliivednot the tfuth^ but had fleafurc in unrighte9H[mf.~] 2 Thcf 2. ic, iij^ li.

May I now.in the condullen more patticularly exhort you, I. That you will iive upon thinq^s foreseen. 2. That you will promote this life of faith in others, according to your fc/cral capacities. >

Princes and Nobles live , not alwaics; You arc riot the Rulers, of thcunmoveahle Kingdom y but of a boat that is in an harty ftrcam, or a (hip under fail, that will fpccd both Pilot and Paffcngcrs to the fliorc. Dw, ejiis Vii: at moriemini ut homines. It was not the leaji ot worji o[ Kings ^ that faid , [_Iatn ajirangtruponearib'] PfaLiip. i^.Vermii fum. nonho- mo : J am a, worm, and no man^^FiA 22.6. ' Youare thc^rrrf- ter vpirmsy and We the little ones : but we muH all fay with Job^ch^ij.^i^^ 14. ^he ^rave isoHrboufe^ and wentufimakg our beds indark^efs : Corruption if cur Father^ and the Worm our Mother and our Sijier.'j The ^ncxorabk Levtller is ready at your b*u:ks, to convince y,ou by unreliftible argunncnt, that dujlyonjire, andto dufiyoulhaU return, ttiaven (hbuld be *a$ dtfirable^ ^nd Hell%s terrible to you as to others, Nv> man will

G3 (H^

46 7he Life of Faith.

fur you after deith : muchlets wiUChnft be afraid to judge you. L«i^* 19. *7' As the Kn*gddrns and glory of the world were contemncfl by him in the hour of his tempfatibn •■, To arc they irtCOMfiderahlt to procure his affroi>atioM. Iruft not there- fore to uncertain tichcs. Value them but as they wiU prove at laft. A< you ftand on hightr grmni than others,tt is meet that you (hould/Vf /"urrfe^r. The greater are your advantages, the wilcr and better you ftiould be : and! therefore (hould better perceive the difcrenct b:twccn things temforal and eternal. It is alwaies dark where thefc glow-worms (hine, and a rotten port doth fccm a fire.

Your difficulties alfo fliould excite you ; You muft go as through' e Needles eye to Heaven. To hvc as in Heaven^ in a ^ crowd of bufinefs, and ftrcam of temptations, from the con- fluence of all worldly things, is fo hard, that few fuch come to Heaven. Withdraw your fclv<s therefore to the frequent (erious fore- thoughts of eternity, and live by faith.

Had time allowed it, I (hould have come down to Come * particular inftances i As, i. Let the things unfeen be flill at

hind, to anfwcr every tentj^tation^ and (hame and repel each motion to fin.

2. Let them be ftill at hand, to quicks ti us ia duty^ when backwardnefs and coldnefs ck>th furprizc us. What, (hall wc do any thing coldly for eternity >

3. Let it rcfolvc you what company to delight in \ and what fociety to be of > even thofc with whom you mult dveell for ever I Whatii«^^ foevcr if uppermoft on earth, youmay/irr- fee which /J^€ ftiall reign for ever.

4. Let the things mvifible be your d^ily folace , and the fatjtfadion of your fouls. Are you pandered by men > Faith

tells you, it is enough that Chrift will )u^ip yw. O happy day, when he will bring forth our rtghteoufnefs gj the light ^ and let aliyfr^it, which all the falfe hiftories ,or flinderous tongues or pens in all the world made crookfd. Are youfrowHe^on Of contemned by men ? Is it not enough that you (hall fvcr- lafiingly be honoured by the Lord ? Arc you tvrongedt "Tff^'jffd^ owtrodden on by pride or malice? Is not Heaven enough to make you reparation ? and eternity long enough for your joyes > .0 pray for your malicious enemies, lelt they fuflfer more than you cm with chsin. »• Liflly,

the Life of Faith, 47

2. Laftly, I (hoiild have become on the behalf of Chnll, a petitioner to you for profc(ftion and encouragement ro the heirs of the invifiblc world. For them that frctch^ and thtm that /zvr this /</r »/■ //lift: not lor till honours and riches of the world , but for Uavc and coMnitnanct fo woik in the Vine- yard, and pcaceab y travel through the wnilJ as itrangcrs, and live in the Cow^mmioh «/ Saints^ as ihcy believe. But, though it be for the beloved of the Lord, the apple of his eye, the people that arc fur c to prevail and raignwith Chiili for tver i whofe prayers can do more for thegreafcli Princc$,than you can do for them i whole joy is haftenedby that which is mtendcdfor their furrow, I flial! now I»y by any further fuit on their behalf.

But for your fdves, O ufc your feeing and fort- feting facul- ties : Be often looking through the profpedive of the pro- mile ; and live not by fcnfc on prcfcnt things i but live as if youfawthe glorious things which you fay you dobcluve. That when worldly titles are inlignificant words, and flcfhiy pleifures have an end, and Faith and Holinefs will be the mirksof honour i and unbelttf md ufigodltfttfs the badges of perpetual (hame, 'and when you mult give account of your Stewirdfhip, and fhall be no longer Stewards, you may then by brought by Faith unto FruttieVy and fee with )oy the glo- rious things that you now believe. Write upon your PaUces and goods, that fcntence, 2 Pet 3 . 1 1 . Seeing all theft thittgs J}jallb( djjfilved^ What wanner of ftr forts ought ye to be in all holy CDnverfdtionand ^odlinejs^ looking for, and kajling to ths - coming oftkedayofCod!

H E^,

48 The Life of Faith,

He B RE ws n. i. T>low Frfitfc is the Jubft ana of things hoped for • the ea)lderi£e of things ttot Jeen,

CHAP. I. For CoHviciion.

N the opening of this Text, I have already (hewed, that \jt is the nature and ufe of Faith to be infitad of pr^fcnce and fight i or to makf things abftHt future and unfccn, to betom^ of to cur Efiimation^ Refolution and Converfation, as if 4hty vpere prefent^ and before our eytsi Jhovgh not as to the degree^ yet as to tkefincerity if our aOs.

In the handling of this Doctrine, I have already ihcwcd, that this Faith is a grounded juftifiablc knowledge, and not a fancy, or unciTcifiual opinion » having for i(sobie<5t the infal- •liblc Rcvtlatjon,and certain Truth of Godi and not a fahhood, nor a mccr probability otverifmHe. I have fncwed how fuch ft Ftfir^ will work i how far it y^of//^ carry us, if its evidence were fully entertained and innprovcd i and how far it doth carry all that have it finccrcly in the kaft degree i and I have (hewed fome of the moving confiderations, that (hould pre- vail with us to live upon the things vtifun^ as if they were open toour/rg^f. • I think I iiiay fuddenly proceed here to the remainlog part ofthc Apphcition, without any recital of the explication oi cctffirmatiott, the trtttib lying fo naked m the Text it felf. ThtLifc of Faith y and the Lift of Senfe^ arc the two waies

th»t

The Life of Faith. ^^

that all the woild do walk in, to liic two cxircamly dirtcicnt ends, which appear when death withdraws (hcvcil. It is the ordination of God, that rrcns own efiirMation^ ch/ice and tn^ deavours^i^iWht the ncccffary preparative to their fruition. Nemo nolens bor.vs a:<t btatus e(i. Men (hall have no better than (hey value, and chufe, and feek^: VVhcre earthly thingi arc bighijt .n thafjxetttr, ar,d deareji to the m;nd of man, fuch perfons hive no higk'n^ noi more cUtralU a portion. Where the heavenly thing' arc f'g^ift and dearrfl to the loul, and arc pafikally pefcrrid, £/"*_)' arc the porr;on of that foul. Where the Ireajure is, (he k?Ari wilibcy MaJth. 6. 21. The fandify- ingfpirit doth lead the ipiritual man, by a ipirirual Rule, m alpiritual way, to a fpiritua', glorious, durable felicity. The fcnfual parr, with the fcnfual inclination communicated to the co:ruprcd mind and will, doth by carnal rcafj/nngs^ and by carnal means, purfue and tmbace a prtfant, failing, carnal in- ter c\\ : and therefore it findeth and attaineth no more, Jbe fljh lufteth againji: the Spirit, and tbef^irit againji thcfljh j and thcfe arecntrarythe oneto t/jf otfcrr, (3sl. 5. 17. Ibey that arc after thifiep, do wind ths things of tbefli;fh.t but they that are after the fpirtc, the things of the ^irit. To he carnally minded if death i but to be jpiritually minded is lift and peace : Becaufe the carnal mind is enmity againfi God i for it is not fu:]c^ to the Law of God, neither indeedcan be : So then, they that are in the flefl} cannot phafe God. If ^ man have mt the Spirit of ^brijl^ the fame is n^neofkis. If xve live after tbeflfb, tve shall die: but tf by the jpirit xve mortijie the deeds of the body, tvt shall live, Rom. 8. to V.I 4. Wjaifuv^r a manfowctb, that shall he alfo reap. He that fivpeth to his flesh, shalhf the flish reap coryuption : but bethat foa>eth to the ^irit, shall of the fpirit reap tverlajitnglife^ Gal. 6. 7, 8. As a nrian is, (o he lovetb ^nd defireth\ as he deftretb, he feek^tb y &nA ishe feel^tb^ h(: findeth and pcffeffetb. \(. you know which parld, rvkat riches • man prf/«frf, intends, itvilivetbfur, you may know which world is his inheritance, and whither he m going as to his pcrpctua! abode. ' ^ .

KeafoH cnitleffi a man to know and feck more than hefeetb ? And Faith informcth and advanceth Reafon, to knotv^ that by the means olfupernitaral Revelation, thit by no other means

H is

CQ TheHijeofFait/j.

is lully known. To feck and hope for no better than wc know, and to know no more than is objcdivdy revealed, (while wc hinder not the revelation) is the blamelcfs imper- fidjionof a creature, that hath limited faculties and capacities. To know what's Bf]f, and yet to cbufe^ znd fcek^ an infcriour tnconfifknt Good > and to rcfufc and neglc(^ the Bf/f,whcn it is difccined ■> is thecourfc of fuchas have bat a fuperficial opi- nion of the good rcfufed, or a knowledge not wakened to fpcakfo loudly as may be e fifed ual for choice; and whofc (cnfuality maftcrcth their wills and rezfon, and Icids them backward: And thofc th»ti;«9«' not, becaufs they n'ould not J^ntrv -y or hear «or, brcaufc they rvould not hear^ are under that fame dominion of the fi Qi, which is an enemy to all knowlcdgp, that is an enemy to its delights and intercft. To ftofefs to k^iojv good, and yet refufc'it ; and to profefs to know evil, and yet to chufe it, and this ^reddminantly, and in the main, is the defcripfion of a fclf-condemning Hypocrite : And iinta[tgHitytndofpofitiono( the 7rutb frofejf^d, be added to ihc Hypocrifie^ it comes up to that Phanfaical blindnefs and obduratenefs, which prcpareth men for the rtmediUfs fin.

Conlidcr then but of the frofefim of many of the people of this Land, and compare their pra^iics with it, and judge. what compafflon the condition of many doth befpeak. If you w\]\ believe thtm, they fro/f// that they verily t^/i^vf in the invifiblc Godj in a Chrift unfecn tothtm •, in the Holy Spirit, gat hcring a holy Church to Chrift, and imploying them in a, communion of Saints : that they believe a jadgemcnt to come, upon the glorious coming of the Lord > and an cverUfting life of \oy or torment thereupon. A.11 this is in their Creed : they would take him for a damnable Heretick that dcnyeth it i and perhaps would confcnt that he be burnt at aftake : So thait you would' think thcfe men fhould live, as if Heaven and Hell vC^f reopen to their fight. But O what an Hypocritical Gzrxc- tilioniTc the ungodly ! how their lives do give their tongues the jyc ! CRemember that I apply this to no bftter men.) It is a wonder that fuch men an believe t hemp Ives ^ when thcf,, fay they <if indeed believe the G)fpel : And. fheWs what a mon- * fter the h U^td' deceitful heart o( an impenitent finneris; In; good fadneft can they think that they^ truly believe that God is ,:

God,

The Life of Faith, 51

God, and yet fo wilfuliy difobcy him ? ihar Heaven is Heaven,

snd yet prefer the world before it ? that Hell is Hell, and yet

wjllvcnture i^pon it for a luO, or a thing of noi:ght ? What!

Ulieve that I here is at hand a life ofcndlefs joy! and no more

mind it I but hate them that fct their hearts upon it ! Dj

they believe^ that except a wan he Converted and mu> born^ heJhjH

mt (titer into the Kingdom cf Heaven ? as Chrift hath told

them, Maitb. 18. 3. Jokn^. 3, 5. and yet never trouble (heir

minds about it, to try whether they arc covivtrted and wrn?

horn^ or not? Dothey believe GoA^ that no man JIuS fee him

.iPithcut hclincfs? Heb. 12. 14. and yet dare (hey be unholy ?

and perhaps deride it } Dothey believe that Chrijl n>iU cowe in

flawing fre^ tirkjng vetfgeanceon thettt that k^otv nut Gcd^ and

obey not the Gofpel cfour Lordjefus Chriji \ vchojl^allhepunjjh'

ed rrith everlaftiag deJhuSion, from the prefence of the Lord^

and frcmthe glory of his popper^ 2 Thcf. 2.8, p. and yet dare

they difobcy the Gofpd ! Do they take God for their abio-

lutc Lt rd and Govemour, while they will not fo much as

meditate on his Laws, but care more what a mortal man

fa:th, or what their flcHi and carnal reafon faith, than what

he faith to them in his holy Word ? Do they take Chrift for

their Saviouri and yet would not be faved by him from their

fins, but had rather keep them ? Do they take the Holy

Cbojifot their SanQifiery while they will not have afandirtcd

heart or life, and love it not in thofc that have it ? Do they

tike Heaven (or their endlefsi&(;wf and happinefs ? while they

neither mind nor feck if, in comparifon of the world > And

do they take the TPorld for vanity and vexation^ while they

mind and feek it more than Heaven > Do they believe the

communion of Saints^ while they fly from it, and perhaps de-

teft and pcrfecute it > Is light and darkpefs more contrary

than their words and deeds ? And is not HlfPOCK ISIE

as vifible in their praSiccj as Chrijiianity in their profejjtxn/

It is the complexion of their Religion. HXF 0 C RI TE

is legibly written in the forehead of it. They proclaim their

(hame to all that they convcrfe with. When they have faid,

they believe the life to cowe^ they tell men by your ungodly

worldly lives, that they are diffcmblcts. When their tongue

h»th loudly faidj that they arc Chrijiianf^ iheir tongue and

H i had

5.2 ihe Life of Faith.

hand roorc loudly fiy, that they avc Hypocrites, And when they ^ lokCs the \T Faith but now and xhen^ in a liftlcTs out(id'c piece of worfhip, they profcfs their Hypcrlfie aU the day long: in their impious ncglc<S of God and their falvation v in their carnal fpcechcsi in their worldly lives, and in their enmity to the pradice of the dme Religion which they proftfs. Their H>'^5Cri/if i^ a web, fo thin, and To tranfparenf, that it leaves their nakedncfs open to their flume. They have not Trofejjion tr.OAgh to make a confiderabic cover for their unhltef. Tiiey hide but their tongues; the reft even; heart and all, is hue.

O the ftjpendious powet oi fclf love ! the wonderful blind- ncfs and rtupidity of the ung)dly ! the dresdfulncfs of the judgement of God in thus defer ting the w^liul rcliitcrs of his grace ! That ever men (in other things cf feemtng wirdom) ftiould be fuch rtrang-rs to themfclves, and fo deceived by themfclvcs, as to think they love the thing they hate ! and to think that their hearts are fet upon H:aven, when they nei"» therlovcit, nor the way that leadcth to iti but are principal- ly bent another way ; that when they ar: (hangers or enemies to a holy life, they can yet make (hemfelvcs b:heve, that the y archolyi and that rhcypfi^that/ir/f, wfnch they mver feek^ and make that the <^''j/t arid bufmeji of t)^t\r live s^, which was never the /Eriot/; iufirt(fi oi An hour \ O Hypocrites! ask any impartial man of rcafon, that fees your lives, and hears your prayers, whether you pray, and live^ like men that believe that Heaven or Hell muli be their reward ! Ask your families, whether they perceive by y out conftint prayer, and diligent endeavours, and holy convcrfation?, t^at your hearts arc fct on a life to come ! it was a cutting anlW.r ofalite Apolarc, toonc that told him of the unrcafonabLnefs of Infidels t!:at denycd fhclife tocomcj faith he, There^s none in th? xvorld fo unreafoaahie as you ChrijiijHi^ that believe t!-at theft is an endlefs life of joy orwiferyto owe, and di no wore to obtain the o>ie, and efcape the other. V id I believe fuch a life as thtf, ltt>ouldthin\a]l too little that I could do or fuffer, tomnk^itfure. Who fees the certainly, g^eatnefs, and eternity of the Ciown of Life, in the refJvtdncfs, fervency^ and ccnftancy of your holy hboui ! Yea take up with the pi^urc ofStrmns and Prayen^ .

and

the Life of Faith. ^ 2

and with the nume oi Cht\(i\tv\\\y and holy obedience: A little more Religon you wjII admit, than a Parrot may learn, or a Poppet may excrcifc. Compare your carr, and labour, and coft, for Heaven, and for this world. That you believe the flattering deceitful world, we /<p^ by your daily folicifoufncrs about it : You pc\ it , you firive for if i you faB out with all that ftand ia your way \ you are at it daily, and have never done; But svho can /><■, that you fcrioufly believe another world ? you talk idly, and wantonly, and proudly by the hours \ but you talk of Heaven and holinefs but by thewi- Mutes : You do not turn the glafs when you go to your unnc- celfary recreations, or your vain difcourfc y or at leaft, you canrtay when the glafs is run : But in hearing the molt ne- celfuy truths ol God, or in praying for cvcrhrting life, the hourfccms long to you i and the tedious Preacher is your wcarinefs and molertation. You do not fcafl and pliy by the glaft y but if ffe do not preach and pray by it exad^ly, but exceed our hour, though in fpeaking of> and for eternity, wc are your burden, and pat your languid patience to it, a« if wc were doing you fomc intoUerable wrong.

In woildly matters, you are weary of giving^ but feldom of receiving : you g'udge at the aiker, but feldom at thcgivert But if the £,iff ke/pirit«rf/ and heavenly, you are aweary to hear ta\ of it, and expotUiUte the cafe with him that of- fcrcth it : and he mult Ihcw by whai authority he would do you good ! If by fcrious holy conference he would fur- ther your preparations for the life to come, or help you to make fare of life eternal, he is examined what power he hath to meddle with you, and promote your falvation : And per- haps he is fnappilhly told, he is a-bu;ie, fawcy fellow, and you bid him meddle with his own matters, and let you fpted as you can, ar;d keep his compalTion and charity for himfelfj you give him no thanks for his undefired help. The mort liborious faithful /frv4«r you like btrt, that will do you the wo/iwork, with grt'tftf/f skill, and care, and diligence : But the mort laborious faithful inrtru(Ser and watchman for your fouls, you molt ungratefully vilifie, as if he were more bufic ,

ind precife than needs, and were upon (brae unprofitable wcik j and you love a fupafitiilhypocfi(icil Miniftry, that

H 5 tcasheth >

^4 The Life of Faith.

icaciicch you but Jo complement with Heaven, and leads you fuch a dance of comical, outfide, hypocrifical worlhip, a; is agreeable to your own hypocrifie ; And ihus when you arc mocking Go-:*, you think you worOiip him, and merit Hea- ven by the abalc. Should a M nifkt or oth::r friend be bat half as carncli with you, for the life of your iramo:tal fouls, 1$ you are your fclves for your cftates, or friends, or lives in any danger, you would take them fcr Fanaticks, and perhaps do by them as his carnsl friends did once by Chrill, Mark^ 3.21. that went out to hy hold cnhim^ ar.d fnd^ He is he- jUehmfelj.'j For trflts you account it wifdom to bz ferious : but for cverlalting things you account it folly, or to be more butic and (olicitous th^n needs. You can b;licve an a<^ of pardon and indempnity from man j when as you arc little fo- Ijcifous about a pardon from God, to whofe Jufticc you have forfeited your fouls: and if a man be but earned in begging his pifdoD, and praying t« be faved from cvcrlafting mifcry, you fcorn him, becaufe he docs it without book , and fay, he uhin<Sy or fpeaks through the nofci forgetting that we (hall have you one of thefc daics, as carneft in vain, as they are that (hall prevail for their falvation , and that the terrible approach of death and judgement, (hall teach you alfo to pray without book , and cry, Lord, Lord, open to us, when the door is fhut, and it's all too late, Mat. 15. 11.

O^irs, had yo\i but ^lively, fericuf forefeeifi£ faiths that openeth Heaven and Hell as to your (ighr, what a cure would it work of this Hypocrific /

1. Such a light would quicken you from your y/af/lr, and put more life into your thoughts, and words, and all that you ittcmpt for God.

2. Such a tight would foon abate your pridcy and humble you before the Lord, and make you fee how (hort you aie of what you fhould be.

3. Such a iight would dull the edge of your eovttcuf dtfwttt and fhcw you that you have greater things to mind, and another kind of world than this to feck.

4. Such a fight would make you cftcem the temptations of mtm reports^ but as the fhakingof a leaf, and their aUurewcnts and threats as impertinent fpccchcs, that would caii zjtathtr

Off

The Life of Faitb. 55

or 3^7 into the ballance againft a mountain, or againrt the world.

5. Such a fi^ht would allay the ifch of /;//?, and quench the drunkards infitiabletiiryj, and turn y our gw/^j/it)/ into mo- deration and abllincnce , and acquaint you with a higher ioit of pleafurcs, that arc durable, and worthy of a man.

6. Such a light would cure your dcfire of pajiime^ and (hew you that you have no t'mt io^are, when all is done that nccclTI'y and cverlaftmg things require.

7. Such a fight would change your td.ih of Gods Ordi- nances, and cftccm of Minilters, and teach you to love and favour that which is fpirituil and feriouf^ rather than hjpj^ critical jiraiMS and jhtTvs : It would teach you better how to judge of Sermons and of Priycrs, than unexperienced minds w.Ucver do.

8. Such a (ight would cure your malignity againft the waics, and diligent fcrvants of the Lord i and inlicad of op- poling (hem, it would make you glad to be among thera^ and fart, and pray, and watch, andrejoyce with them, and bitter to onderftand what it is to btluve the communion of Saints,

In a word, did you but fee vphat Cod reveals, znd Saints helievfy and w«/f befeeny I would fcarce thank you to be all as ferious and folicitous for your fouls, as the holieft man alive i and prefcntly to repent and lament the folly of your negligence and delaies, and to live as men that know no other work to mind, in comparifon of (hat which extcndeth to eternity. I would fcarce thank the proudcft of you all, to lie down in the durt, and in fackdothand aflies, with tears andcrycs, (obeg the pardon of thole fins, which before you felt no weight in. Nor the moft fenfual wretch, that row fticks fo dole to his ambition, covctoufnefs and luft, that he faith, he cannot leave them, to fpit them out as loathfome bit- tcrnefs, and be a(hamcd of them as fruitlcfs thing . You would then fay to the mod godly, that now fcem tooprecife, [O why do you not make more haftc, and lay hold on Heaven with greater violence ! why do you pray with no more fer- vency, and bear witnefs againrtthe fins of the world with no more undaunted courage and refulution j and why do you

not

5 5 "^ke Life of Faith,

not moic freely Uy out your time, and ftrcngth, and wealth, and all that you have on the work of God > Is Heav«n worth no more ado than this ? Can you do no more for an cndlcfs life^and the cfcaping of the wrath to come > Shall worldlings over-do you?] Thefc Would be your thoughts on fuch a light.

CHAP. II.

V[c of ExhortatioM.

WHit now remains but that you come into the light and beg of Qodjas the Prophet for his fcrvanr, 2 KjMg 6. 17. to open your eyes\thatyou way fee the things that would do lb much \_That the God of our Ljrd Jefm Cbrtji, the Father of glory, nay give you tbtfpirit of revelaticn, in the ktictvledgeof kintt the eyes of your underj} adding being enlightened, that yc may }i>}otc> tvhat is the hope of hit -callings and what it the riches ef the glory of hit inheritance in the Saints, Ephcf 1. 17, 18.] O fet thole things CMtinuaVy before your eyes, that mult for- ever be before them ! Look ferioufly into the infallible word i and whitfotvcr that fore-tells, believe it as if it were come to pafs. The unbelief of Gods threatnings^ ^r^d penal Lavps, is the perdition of fouls, as well as the unbelief of Pro«i/«. God givcth not falfe fire, when he difchargeth the Canons of his terrible comminations : If you fall not down, you fhiU find that the lightening is attended with the thunder, and execu- tion will be done before you are aware, li there were any djuht of the things unfeen, yet you know it '\$paji aQ doubt, that there's nothing elfe that's durable and worthy of your citima- tionand regard : Youmuflbe Knights and Gentlemen but a little while : fpeak but a few words more, and you'l have fpokc your laft. When you havcflcpt atcw nights more, you muft deep till the Refurrcdion awake you ('as to the flcth.^ Then where are your pleafant habitations and contents ? your honours and attendance > Is a day that \%fpeat, or a hfe that is .Ktitt&y any thing, 'or mthing ? Is there any fwectncfs in a /caftthic vpjii eattni oidiinkthat vi>asdrim\^ or ^roe that

The Life of Faith, 57

t»js [pent in fports and mirth, a year ago ?• Certainly a kttrPn vanity thould not be preferred before a probable endUfi joy: But when wc have certainty as well as fXceJl*ncy and eter- nity, to Cct i^i\nl\.certain,traMfitDry vanity^ what room is left for further deliberation ? whether we (hould prtfer the Sun before a fquib, or a flifliof lighrcning that fuddenly leaves us in the dark, ons would think thould be an cafie qacftion to f cfol vc.

(Up then, and work while it is day : and let us run and ftrivc with all our might. Heaven is at hand as fure as jf you faw it. You are certain you can'b'e no lofcrs by the choice. You part with nothings for aU thi)fgs : youlcfcapc the tearing of your heart, by fubxnittirg to the fcratching of a biycr : You that will bear the opening ot a vein, for the cure of a Feavtr, and will not foibear a nectfury Journey for the bark- ing of a Dog, or the blowing ot the wind: Q leap not info Hclltofcape th't limking breath of a fcorncr ! Part not with God, with Confcience, and with Heaven, to favc your purfes or your riefh. Chufe not a mcriy way to m^fcry, before a prudent fober preparation for a pcrfc(^ cverlafting joy. You would not prefer a merry cup before a Kingdom. You would let go a ifftr delrght or commodity for a greater here : Thus a greater fin can forbid the cxereife of a hfi : And (hall not eudlefs iy weigh down a brutiili luft Qf'pleafure ?

If you love picafure, take that which is rrwr, zndfuU^ and durable. For all that he callcth you to Kepentance aad Mortifi^ cation^ and neceffary Itrii^ncfi, there is none that's more fojr youtpleafure and delight than God : or clfe he would not of- fer you the rivers of pleafure that are at his right hand i nor himfclf to be your perpetual delight. If) ou come into a room where arc vaxiety of piftares, and one is gravely reading or mediratingi and another with acup ot harlot in his hand, is profufely laughing, with a gaping grining mouth i would you take the latter or the former to be the pidure'of a wifi: and happy man ? Dj you approve of the iUte of thofc in Heavtni? ind do yoa like the way that brought them thither ? If not, why fpeakyouof them i\^ honourably ? and why would yott keep holy-daies in remembrance of them ? If you do i ex- amine the facicd ic:ords, and fee whether the Apolilcs and

I cthcis

r 8 rh Life of Fdfth.

othcis that art^ovv honojrcd as gloriri^ct Sdints, did live if you do, or rathcf as thofc that you think arc too pitc^fe ? Did they fp.nd the day in fcalting and fports, and idlttalk ? Did they fwagger it out in pride and waUh^&c hate their brethren »hai were not in a\l things of (heir conceits ? Did they come to Heaven by a worlclly, r')rnnal, hypocritical, ceremonious Religion? or by faith, and love, and Tclf- denial, and unwea- ried libouiing for their own and orhcr mens filvation, while they became the wonder and the fcorn of the ungodly, and as thecrff fcouringand refufe of the world ? Do you like holi* nefs, when it is Ut from yoa > in a dead man, that never troubled you with his prefence or reproofs, or in a Saint in Heav:n, that conges not near you ? Why then do you rot like itforyour fflvci !' Kit he good, the nearer the better. Youf crpnbeaUb^ and your otfn tvealth, do comfort you more than another mans : And fo would your own holinefs, if you had it. n you would fpced as they that are new oeholding the face of God, tfi/fi/^, and/ive, and ifr^it, asihcydid. And a» t\icrightecMf Gtd did not forget their tvcrk^ and labour of love foY^hkNattte t fo he will remember you with the fame re- ward, \iyou jhevp the fuwre diligence to the fuH ajfurance of hope unto the end\ and be net jljtbful^ but fuBatPers of them, who through faith and pititnae inherit the ?rompe^ Hcb. 6. lO, ii, 12. •

O-did^CM bu(p* what tfc<?> Moxr fnjoy, and what they fee^ zndvfhattbeyarey and what they do ^ you would never lure fcorn or pcrfecutc a Saint more ? If you b(lieve,you pe^though riot as thty, with cf en face. If you believe not^ yet it is not your unbeliefs that (hall make Gods Word of none crfc^, Row. 3- 3. God Will be God if you be Atheiiis. ChriO will be Chrift if yoa be Intidels. Heaven will be Heaven if you by dcfpifing it go to Hell. Judgement flecpeth not when you fleep : I'ts coining as fait when you laugh at it, or quetlion it, as if your eyes were open to forefee it. If you would not Relieve that you muft die^ do you think that this would delay your death one year or hour? If ten or twenty years time more be allotted you, it paiToth as fwiftly, and death and lodgement come as furely, if you fpcnd it in voluptuoufnefs, ^d unbelief, as if you watcht and waited foi your change*

We

7he Life of Faith. ^^

We preach not to you Ifs %x^ Andi : It is not, ferhaps there is a Heaven a»d Hell : But as furc as you are here, jind muft anon go hence, you muft as (hortly quit this world, and -take up your abode in the world that's now to us invifible. And no tongue can cxprcfs how fenfiblc you will then be of thethings that you will not now be made fcnlibleof. O then with what a dreadful view will you look before you and be- kmdycu ! Eehmdyou, upon T/wr, andfay, It is gowe, andtte- vir will retuifi : and hfar coofcicnce ask you, Horv you [fcK4 it^ and whet you dtdwiikit ? Before you upon Eternty^ and fay, // is come ■•, and to the ungodly will be an Eternity oj woe. What a peal will confcicnce then ring in the unbelievers ears } j^Nv)w the day ii come that I was forewarned of ! the day and char-gc which I would not belierc ! wi|uher muft I now go ! what muft I now do ! what (hull I fay ocfore the Lord for all theUn that I have wilfully comTHifted ! kit all the time of mercy which I loft ! How fkall I anfwcr my contempt of Chrift ! my neglcd of means, and enmity to • holy rcnoti* life ! What a djftr«<ftcd wicfch was I, to coridemn and d)il<kc them that fpent their lires, in preparation f '•r thii day I when now I would give a thouland worlds, to he but one of the mcaneft ot thtm ! O that the Church dot n, and the doi^r of grace, were op^Ji to me now, as once they werCj when I r«fuC:d to enter. Many a time did J hear of this day, and would aot be- lieve, or fobcr'.y conftder of it. Many a time was I intrcatcd to prepare : and I thought an hypocritical infling (h«w, would have been taken for a fufticfcnt preparation ! Now who muft be my companions ! How fcong muft I dwell with woe and horrour ! God by his Miriiftcrs was wont to call to me, How loKg^ G jcory.er^ wilt thou delight in fcormng .<* How hftg Wilt thou go on impetiitetit'y in thy foUy ? And now I mujx cry owr, How ht^ ! How long mvji Ifteltht wratk oj ibe Abtttghty I the unquenchable fire I the immortal worm ! AUs^ for net ! When ihall I receive one moments cafe > when ftiall I fee one glmpfc olhopc? O «fyfr, never^ never .' Now I perceive what Satan meant in hi? temptations ! what fm intended ! . whai GodmcaaMn the thrca;nings«7i his Law ! what grace was good for ! what Chnft was Lnt for / and what was the dtljgn and meaning of the Gofpcl ! and how I fhould have

I 2 valued

5o T^^ L^fi rf Faith,

valued the offers «nd promifcs of life ! Now I undcithnd what Miniftcrs rremt to be fo importunate with me for my converfion •, and what was the caafc that they would even have kneeled to me, to have procured my return to God in time. Now I underftand that holinefs was not a needleft thing j that Chrilt and Grace dcfervcd bettirr entertainment than contempt •? that precious time was worth more than to he warted id y > that an immortal foul, and life ttcrual (hould have been more regarded, and not cafi: away for fo (hort, Co bafc a flslbly plealure. Njwall thcfe things are plain and open to my underftanding : But alaj, it's now too late ! I know that now to my woe and torment, which I might have known in time to my recovery and joy.

For the Lords fii|fe, and for your fouls fakt, open your eyes, and forefee the things that are even at hand, and pre- vent thefe fruitlefs lamentations. Judge but as you will aU Jhortly jttdge^ and live but as you will tvijh thatjou had livedo and I dcfire no more. Be fcrious as if you faw the things that ys)U fay you do beUcve.

I know this fcrious difcourfe of another life, is ufually un- grateful, to men that are confcious of their ftrangcncfs to it, and taking up their portion here, arc loth to be tormented be- fore the time. This is not the fmoothing pleafing way. But remember that tfchiveflejh as well 9fi you , which longs not to be accounted troublefome or precifc : which loves not to difplcafe or be difplcaled : And had wc no higher light and life, wc (hould talk as men that fiw and felt no more than fight and flefti can reach : But when ipe are preaching and dy^ wgy ind you arch eariitg and dyings and we believe and Jl^.^ow, that you art n.vo going to fee the things we fpeakof, and death will ftraightway draw afide the veil, and (hew you the great amazing lighfi it's time for Us to fpea}^, znd you tobear, with all our hearts. It's time for us to be ferioui, when we are fo rear the place where all are ftriom. There are none that are in jcft in Heaven or Hell : pardon us therefore if wc jeft not at the door, and in the zp/i)' tofuch a ferious ftate. All that fee ind feel arc fcrious : and therefore all that truly believe^ muflbefo too. Were your eyes all opened this hour to fee what wc bflitve, we appeal to your own confcieaces, whether

it

The Life of Faith. 61

it wcruld not mike you mo>c ferious than wc.

Mirvd not if you fee Believers make another matter of fheir filvation, than thofe that have hired their underltand- J»^gs in fcivicc to their fenfc i and chink the world is no bigger Or better than their globs or map-, and rcachcth no further than they can kcnn'. As long as we fee you feiious about ^andsmd Lordftiips, and titles and honours, the rattles and tarrying Irons of the cheating world, you murt give us kavc ('whether you will or no; to be ferious about the life eternal. They thit fcramble fu eagerly for the bonds of worldly riches, and devour (b greedily the driffc of ftnfual delights, methinks (hould blulh fif fuch animals had the bluftiing property^ to blame or deride us for being a litrle Calaf, too littlej earncft in the matters of God and our falvation. Can you not pardon us if wc love Ged a little more than you love jowr lufis •, and if wc ruM asfaji; for the Crown of Life, as you run after a feather or a fly ? or if wc breath as hard after Chrift in holy delirc5, as you do m blowing the bubble of vain-glory ? If a thoufand pound a year in pjtflfage to a grave, and the chains ofdarknefs, be vfotih jour labour y give us leave to believe that mercy in otdtr to cverlafting mercy, grace in order to glory, and glory as tlic end of grace, is worth oi^r labour^ and infinitely more.

Your end is narrow, though your rvay be broad : and our end is broad, though our rvjj be narrow. You build as Miners in Colc-pi;s do, by digging dctf>Mwards into thc^itfrj^i and yet you arc lakrious : Though we begin on earth, we build towards HeiVcn, where an attradtive loadiione draws up the workmen and the work i and (hill we loiter under fo great encouragements? Have you confidcred ih^tValtb is the^r- hoidinggrdce ? the evidence of things not feen? and yet have you the hearts to blame Believers, for doing alHhat they can do, in a cafe of fuch unfpcakable evcrlalhng confcquence. If wcare Brlicvcrs, Heaven .ud HcU arc as tt were open to our fight ? And would y u wifh us to trific in the fight of Heaven ? or to Ic^p mto Hell, when wc fee it as before us ? what name can cxprrls the inhumane cruelty offuch a wifh c ff motion > or ihe unchnftian folly of thofe that will obey you.>

83 Ogive.

62 The Life of Faith.

O give us leave to be ferious for i Kingdom which by Faith we fee ! Blame us for this, and blame us that we ire not bc- iide out felvcs. Pardan us that we arc awaksy when the thunder of Jthevah'*s voace doth call to us, denouncing cvcr- lafliog wrath to all that arc fcnfaal and ungodly.. Were we aflccp, asyouare, we would Ik iiiU and take no heed what God or man faid to us. •

Pardon us that we are Chiiftians, and bdeve thefe thfngs, feeing you pioftfs the Tariie your fclves. DifJainn not the fra- aice till you dare difclaim the frofegion. M wc were Inhdels, we would do as the ungodly world : we would purfue out pf cfcnt plcafurcs and connmodjty, and fay, that things above us are nothing to usi and would take Religion to be the Troubler of the world : But till wc arc Inhdels or Atheifts at the heart, we cannot do (o.

Forgive us that xve arc men , it you take it to be pardonable. Were we bruits, we would eat, and drink, and play, and never troubU our felvcs or others, with the care of our faivaiion, or the fears of any death but one i or with ref.ding (enfual in- clinations, and meditating on the life to come i but would take our cafe and pkafurc while wc may.

At Icart forgive us that we arc not bitck^> or (i ones i that we have hU and feeling. Were we infenfate clods, we would not fee'thc light of Heaven, noi hear the roaring of the Lion, nor fear the threats of God himfelf : we would not complain, or ligh, or groan, becaufe we tccl not.

If therefore we may have leave to be awakf-^znA to be in 6ur tr^'5, whe Chrtftians \ tobe»»f«i to be creatures that have hfe andfenfe^ forgive us that wc believe thehvmg Godi that wc cannot laugh at Hcavcit and Hell, nor jcft at the threatncd wrath of the Almighty. If thefc things mult make us the objedof the worlds reproach and milicc, let me rather be a reproached w<i«5 than an honoured bail ■, and & bated Chri- Jlian, than a beloved Infidel-^ and rather let txxlive'm the iridft oimalice and contempt, than pafs through honour un- to (hame, through mirth to mifery, and a /fw/^jy, to i feeling death. Hate us when wc are in Heaven, and fee who will be the fuffcrer by i -. If ever we fhould begin to nod and relapfe towards your hypocritical formality, and fenftcfs indiffcrency,

our

The Life of Fuilh. 63

out III dy f^it oi i\it VPoy Id htvifii^lc^ h^ » fericus faith^ would frcfently awake us, and force us coiifidencly to conclude , JVT SAN CIVS AVt BRVTVS : There i$ praftically and predominantly no Mean. Hc'i prove a BKViT that IS not a SAINL

CHAP. III.

HAvirg done wiih this gcnrral convidion and cxhorta- fion to unbelieving Hypocrites, I proceed to acquaint: Believers with their Djty, m fcvcral particulars.

1 . TForJf;}p Gid as Believers •, [erve him with reverence and g^dly fear ^ for our God if a confummg fire^ Hcb. 12. 28, 29. Afeeifig faitb^ if well excited, would kindle love, dc(ire,fear, and all praying graces. No rran praycs well, that doth not well know what he praycs for. When it comes to feeing, all men can cry loud, and pray when praying will do no good. They will not tlicn fpcak llcepily, or by rote, Fides intuendoy araoremrecipit^ amoreni fufcitat : Cor flttgrAns ^mare deftderia^ gemjtus^ orationes -fpirat. Faith iis the burning-g,lars which beholdirg God, rcceivcth the beams of his communicated love, and irfljxncth the heart with love to him again i which mounfethup by groans and prayers, till it reach its ouginal, and love for ever rtft in love.

2. Vcfire at'd ufe the creature as Believers. Interpret all things as they rective their meaning, from the things utifeen : underhand them in no oth«^r fenfe-li's only Go,'/ and ihc life to cowf that cm tell you what'e good or bad for you in the world. A'nd thcrtfore the urgodly that cannot go to Htaven for couk-

/f/, areciirryed about by mecr deceits. Take hccc! what you love: and take heed of that you love. God 'S v^ry jealous of our love: He flieds abroad his own love in our hcnrrs, that our hearts may be fruitful in love to him, which is his chief delight. By lovehecom/nandeth love i th»t we may fuitably move fowird him, and center in him. He comoaun;citcfh fo ptuchiotthe procuring of a //ft/?, that we fliould endeavour to give him aUthjt little, and (ted none of it inordi- nately upon the creature by the wiy. Nothing is great, or

gteatlyy

64 ^^-"c ^{/^ of Faith.

greatly to b: admired, while the grcit God is in light. And It is unfuitable for Itttle things^ to have great affetliont \ and for low matters to have a high eftecm. it is the corruption and folly of the mind, and the dclafion of the atf;<^rons to cxilt a shrub above a Cedar, and magnifie a Mole- hill above a Mountain •, to embrace a Qiadow oifftdrum of felicity, which vanilhcth into 'Nothings when you bring in (he light. The creature is mbik& nulipotetts : Noihing fhould have no intereH in us, and beiblc to doNof/j/>}g with us fas to the motions that arc under the dominion ol the will.; Gud is AU^nd Al- mighty: Aid hethat is >4ff, ihould have AK^ and commmd AU : And the Ontniptettt fhould do All thingt with us, by his Jffttrefl in Morals', as he veiH do by his force in Naturalf. i deny not but wc may love ajrUnd : One (IjuI in two bodies Will have one mind, and will, and love. But as it is not the bo- dy of my jVifH<^, that I love or convcrfc with principally, but the foul i (and therefore flnuld have no mind of (he cafe, the corps, the empty ne(l,il the bird were flown J fo is i: not the perfon, bat Chrill in him, or that of God whichappcarethon him, that mufr be the principal objed of our love. The man is n»«t«t/f,and muft be loved, as Vlato did commend his friend to Vicnyfiitu : H^ctihi fcriho de homne^ viz,, ammante natura rnvtuhili : and thcrcfoic muft be loved with a refcrve. But God is unchangeable, and muft b: abfolutcly and unchange- ably loved. That life is befi that's likcrt Heaven : There God will be All 1 and yet even there, it will be no^d fhonour or di^pleafure to the* Deity, that the glorified humanity of Chrift, and the New Jerufalenf^ and our holy focicty, arc loved more dearly than wc can love any creature here on earth ; So here, God takcth not that affc^ion as ftoln from fcim, that's given to his fcrvants for hii fake , but accepts it as fcnt to him bythent. Let the creature have it, fo God have it rinally in and by the creature > and then it is not fo properly the crea- ture that hith ir, as God. If you cfc»p, and /ove your friends for God, you will uft them for God : not flittering them, or dcfirirg to be flittered by them i bit to kindle in each other the holy flame which will afpirc and mount, and know no bounds, till it reach the boundlcfs clement of love. You will AOt value them as fiicnds , qui omnia di&tt & faHa veflra

iMudmt^

the Life of Faith. 6$

laudaat, fed qui erraia & dtliCla. awice rcfrcbcndmt : Not them that call you good i but them that would mak^ you bcu ter. And you will let them knovr, as Pbocian did Anti^attr, that they cm never ufe you, & amick & adulatoriltu i as ffierds and flittcrcr? i that diff.f as a ivtfe and a harlot.

It's hard to love the ioipcifcdcreiturc, without miftakcs, and inordinacy in our love : And therefore ufualif where wc love moft, we fin nnoft i and our fin finds us out > and then wc fulVr raoft ; and too much alTcdion is the forerunner of much afflidion i which will be much prevented, \( Faith might be the guide oiLwe^ ixid Huttt an e Love might be made Dit/;;|p i and all to be referred to the things unfetn, and animated by them. Love where you can never love too much i where you arc furc to have no d (appointments i where there is no unkindncfs to ecclipfc or interrupt i where the only crrour is, that God hath not all » and the onlv eckf« th%t we love no more.

Efpccially in the midft of your entifing pleafurcs, or en- tHing employn?.ent5 and profits in the world, forefee the end i do all in Ftfiti, which tclltth you, [The tme is jhort\ it re- mainttb therefore^ that both they that have tvives^ be as though they had tiotte \ andthey that tveef^ as though ihey treft not i and they that rejoyce^ of though they rejoyced mt , and they that buy^ us though they ftjfejjedttot ; andthey that ufe thi« tvorld^st through they ufd it not {crncit abufingit :) for thefajljionofthisrvorld fajfetb avpay^ i Cor. 7.29,30.

3. Imfloy your time as becomes Believers. Faith only can tcqutint you, what an unconceivable weight doth lye upon this inch of hafty fiwf. As you behave your fclvesfor a few daiesjitmuft go with you in joy or mifcry for ever : You have your appointed time, for your appointed work. God hath turned the glafs upon you •, much of it is run cur alrea- dy. No price can call back one hour that you have loft. No power or policy can retard its courfei Sic fugiunt fr^no non rem or ante dies. When it comes to the laft (and, and time is gone, you'i know the worth of it : You'l then confcfs it (hould have feemed more precious in your eyes, than to have been caft away upon things of nought. O precious time ! more wofth than all the richei of the world ! How highly is

K, it

66 The Life of Faith.

it valued by all at bj^ ? And how ba(e!y is it eftccmcd nn> by the naoft ? Now it is no more worth with fhcrh, than to be fold for unncceffary fports/and eafe, and wafted in idlcntfs and vain delights : But f^f», when it's gone, and alfs too late, how loud would ihey cry, if cryes could call back Ti»ie again ! O then what a mercy would it feem, if God would try them once again! and trult them but with another life, or with Hfz<J!;/j/j's fifteen years ! .or but with fifteen daics, orhoufs, upon fuch terms of grace, as they held that life which they abudd 1 It am^icth me to obferve the lamentable ftupiui.y of ihe woild, low hard they beg for time when they think It is near an end! and how carelefly they let it Aide away, when they have ftrcngrh and faculties to improve it I They arc gruvoufly afraid left death deprive them of it i and yet they are not afraid to deprive themfelvci of theiife and fruit of it, and to «ft it away" as coulC'^P^^^^^Y^ asif it were an ufclets thing. I feldom come near a dyi^-^g man, but I hear him complain of the lofs of Tiwf, andwu'b it were to fpcnd again, that it might be better valued and ufed. And yet the livirg will noi be warned. O value Time, as wife men, while yoa have it •, and not as miferablc fools, whcu « «> g<5n* • *« our Lord faid, I wufl do the tvork^ of bim that ferit me ffhile it U day •, jot the night ctmeth when no man can work^, ]oh. 9.4, What need then have fuch as we to be doing, and make much of time? O let not company, mirth or bufinefs, make you forget the work of Time ! Can you play, or loiter away your hours, with Eternity in your eye > Get the Sun to flfand ftill, and Time to make a truce with you, and to wafte no more of the oyl of life, bifore you lofc another hour.

O what heads, what hearts have all thofc men, that ftand- ing againft the verge of an endlefs world, can think they have any time to fpare ! Hath God given you too much > If not, why doyoulofeit? If he hath, why are you loth that he fliould (horten it > You would not throw away your gold, as contemptuoufly as you do your time > when an hours time is more valuable than gold. Frown on that company that would rob you of half an hours time. Tell them you have fomething elfc to do , than to fcaft, or play, or talk away your time unncccfTiiily. O itW them you were not made foe

nothing.

The Life of Faith. 5^

nothing. You arc in a race, and mufl not Hand ftill : You arc in a fight, and mu(l not ccafc. Your work is great i much of it is undone. Your enemies arc not idle : Death w>ll noi ftop : the Judge is coraing,and ftiU beholds you : and Heaven or Hell are ready to receive our ending life, and tell us how we fpent our time : And can you find time to fpire ? Yon are not made as Weather- cocks, to ftand upon high for men to look at, and by turning about with every wind, to (hew them which way it ftandeth. Turn not your lives into that curfc, Ltvit, 36.20. [I'uJhaH §f>}dyaurjire»gth in vain.'] Bcli:vcit, Time muft be reviewed. The day is near, when every man of you had rather find it in your accounts, []fo many hours fpcnt in felf-cxamination, and holy mcditatioiH fo many in reading the Word of God j fo many fpent in fervent prayer i and fo many in doing good toothers] than Qfo many fpent in necd- Icfs fports and pleafuresi fo many m idlenc(s and vain dif- courfes i and fo many in the lefs nece^Tary matters of the woild.3 Ask thofc that tempt you to mif fpend your time, whether at death and Judgement they had rather themfelves havca life of holy diligence to review, or a life con fumed in vanity, and tranfitory delights.

You will not fuflfer impcrtinencics to interrupt yonr coun- fcls, and feriousbulinefsin the world : You'l tell intruders, that you are buiie, and cannot have while to attend them. And are you going into Heaven or Hell, and have but a few daies time of preparation (God knows how few) and yet cm you have while to pafs this precious time in vain ? O what would you not give ere long for one of the hours that you now mif-fpcnd r When the oath is performed, Kfi/.i 0.6. [that TtweJhaO be no longer. ~\ Wonderful ! that men can find Time for any thing , fave that for which they had their time I Non tarn henevivant^ fedquamdiu confiderant (inquit Seneca) cum omnihw ftffit contingert ut bene vivant i ut diu nu^i.'] To live well is hothpfjible and necejfary^ and yttis difregarded : To live longi is neither pojjible^ nor neceffary^ and yet is fought byalmoftall. Incifmnt vivere cum dfjinendutn ejl : imntoquU . dam ante dtfierunt vivete, quam indptrent. Sen. It*s unlca- fohable we fhould begin to live, when we fhould make an end: but it^smofl unhappy to have made an end, before they do

K 2 begin:

58 The Life i^f Faith.

bi-gtn : TUlchrum eft rt^'-.h idem) confumntarc v'lXaw ante mor- tem \ & (Xftaare jecure rfUquam umporis partem.'] Do the great work, and then you may comfortably fpend the rcrt in waiting for the conclufion. Yet you have time, and leave,and helps : you may read, and rredita'c, and pray, if you will : but (hortly Time will be no more. O let not Saran infult over your catkalTcs and tormented fouls, and fay, [Now it i« too Utc ! Now murmure and rcpcn( as long as you will ! Now pray, and cry, and fparc no. !] O ufc that Faifh which beholdeth the inviflble world, and makcfh future things as prefcnt, and then dehy and loiter if you can : Then waftc your hours in idlcncfs or vanity if you dare ! either light or fire (hall awake you. ^

4. Suffer as Bdievers. Fear not the wrath of man \ but w- durt as feting him that is invifihle, H.b. 1 1. 27. (hew plainly, that you fcek a better Country^ verf. 14, \6. Read often, Het, 1 1, »nd 12 cib-ift^rx, Behold the K ingdora prepared and fe- curcd for you by Chrift,and then you will be indiflfercnt which way the wind of humane favour or apphufe (hall (it ■■, or what weather Lunatick influences and afpedsfliall produce. Such a Faith will make you with Abraham^ to turn your back on all, and engage in Pilgrimage for an inheritance after to be received , though he k*!en> nA vohither he tvent, (with a diftin^ particular knowledge^ Heb. 11. 8. As Grangers and travellers, you will not be troubled to leave towns and fields, buildings and wealth, ard walks b:hindyou, as knowing that you were but to pafs by them, defiring and (cek ing a iff r^-r, ihatis^ an heavenly: And you fliall lofc nothing by this paf- fing by all in the world: For God xviB not be ajhamed to be called your God-, and be hash prepared for you a City, Heb. 11.13,1^. S:iio\ii\y refpe^the recompeitce of ren>ard^ and it will make you chufe rather tc fvffer afii^ioH PCith the people^f God^ than to enjoy the pleafures of fin forafeifoHi efteeming the reproach cf Cbr^i greater rides, thanthetreafures of the vPorldy v. 25, 26. ' Stiphens (ight would ctufc Stephens patience. Hold on as Chriftians j the end is near : Let us run tvitb patience the race \thatii fit before us \ lookjng to Jefuf the Author and Finijher i of our Faith; who for the Joy that was fet before him, endured 'IticCrojf, defpifingtbe Jhsme^ gndis fet down at the right hand

The Life of Faith. 69

of the ThroKc oj God:Confidir him xha\ endured fucb coniradiUion of flutters againji himjelf^ l(j^ )'( i>< tecaried^ end faini in y^ur tninds^ Hcb. 12 2, 3.

You may well endure the bufleting, and fccrn, if you fore- fee the honour. You may well endure vhe Crown of Thorns, if you forcfee the Crown of Glory : You may endure to b: forfakcn of all, if you fee him that will never fail you, nor for- fake you: This jorctaflc of the Kivtrs of fleafure with the Lord, will drown the taftc of the Vinegar and Gill. Whin* not like worldlings that have loft their portion, when you arc (iript as bare as Job. If you are true Believers, you have ^Jftjll, for God is All: You have loft Nothing., for 5-aith hath made the world as Nothing to you,: And will you whine md vex your felf for N9fJ!;;Kg .? Can yoa call it Nothing fo frequently and cafily in your prayers, and ordinary fpecchi and do you nowrecal! thisior tell us by your fcrious grief,that ycu fpeak but in hypocrific and jeaft. [framgitur ni^no ntoUjiia adverforum, qui mn cjpitur delsGaUtne frcfferorum. Augufi. Had there been lefs Iddatrons Love, there would have been \tk tormenting gnef and care. OwxUff confifteth not in the abundance of the things that we fcfjtfi. He is not happy that hath them, but he that neither needetb nor defreth thent. \^Cum in his qtice homines ertfiunt, optant, cvftodiunt, nihil inveneris, riondico qued malh ^ fed quod vclit. Senr\ Supeifluity doth but burden and break down : The Corn that's too rank lod^eth i and the branches break that arc ovcrUdcn with fruit. [^Omnia qu£ fuperfiuunt mcent .fegetem nimiajiernit uhtrtas : rami cnere franguniur ad maturitatent non fervertit \dcunditis : Uetn quo- que animu tvenit^ quos immodtrataprcfperitas rumpit \ quia non tantumin aliorum inJHriant, fed etianiin fuaw vtuntm. Sen.'] h^sfleafttre, and not ^ain, that is the worlds moft deadly fling : It hath never fo much hurt us, as when it hath flatter- ed us into delights or hopes. \Et ftra & fi/f*' /jpe altqua oh- hUantedecifitur, Stn7\ Hopris the bait j profptrity and plea- furc thenctj that fouls arc ordinarily enfnarcd by. Men lofc not their fouls ior^ovtrty^ but for ricfcfi s nor for difhonour, , but for honour i nor for (orrovF, but for delight,

[Luxuriatif animi rehvs Plerumqutfecundif.']

■ K\ Th».

70 T^k(! Lije of Faith.

The luxuriances of profpaity, bnug us fo frequently un- der the pruning hook. The fjrfci's and fummcr fruits of fulnefs and carnal contcn'.nienr' in-I delights, do put us to the trouble ofourfickneffcs and our P.iylick. [How hardly (haU rich wen enter into Heav:H ?"} faitN he that well knew who fhould enter. Saith Avguju,ie \_Diffi tle^ immo impcfthile r/f, Ht px^entibM & futurii qair fruatur &-/««: vt hie ventrem^ & ihimentem impleat : ut li deliciii ad idk'us xr.^nfeaX\ & in utroque fecuh pimus ft , vt in terra & in ixlo apparent (ih~ riofuf .^] The hope is, that {_tvtth God fuch humane imptffibi- lities ere fcfihle'] But it's inore terrible, than dciirable to bz put upon fo great a difficulty. Sweet di(hcs will have wafpj and flies i but moft of them arc drowned in their delight?. Saith Boetius o(Profpertty and Advcrfity ; JUafaHit^ kac injiruit : iVa mendacium fpecie bonorum mntes fruentiunt ligat : h^e eogi- tatione fragilit f£licitatis ahfolvit : haque iUm videa vrntrofam fluenteni^ fuique fetKptr ignaram : bauc fobrian)^ fucein^amque ac ipfius adverfitatis exircitatione prudemem. A fuH meal fccms bcft in the eating \ but a light tneal is better the next day. More think God in Heaven for adverfity, than for profperiiy : And more in HeUcty out of the fruit of profpcrify, than of «dver- fity. Many did never look towards Heaven, till affli^ion ctft them on their backs, fo that they could look no other way. \_It i* goedfor me that 1 have been affli^ed, that ] might Itarn thyftatutes^ faith Vavid, Pfal. 119.71. D^'/<"'^ ' ^^^ fifiSed, /went ttjtray.'] v. 67. \_In v:ry faithjubiefl thou bafl afflt£iedme']v.y'). One fight of Heaven by faith will force you to reckon that thefuferingi of this prefent time are unveoff- thy to he compared voixh the glory which fhaU be revealed inM~\ Kom. 8. 1 8. To fuffcr for Chrift and righteoufncfs fake, is but to turn an unavoidable jrmtUfi pain^ mto that which being voluntary^ is the m&xc eafie, and hath % great rtfvard in Hea- ven, Matth. 5.11,12. And to part with that /«k a Crown of Life, which clfc we muji part with for nothing. Worldly friends,and wealth, and honour, are fummer fruit, that will quickly fall. Hungry fowl know where it's harvcfl [^Atfimul intonuit fugiunt : Thofe that muft dwell with you in Heaven, are your fure and ftcdfaft friends [C£terafortun£, 6"c ] Thofe that aic now highed, and Icaft acquainted with the tongue

of

The Life of Faith. 7 1

of malice, the unfaithfuln-cfs of friends, or rage of enemies, (hall (hortly fay,

^ At que h£C exempli i quondam CsileSapriorum : Nunc ntihi funt propriiSjCogmta vera malis.~^

There is but the difference of an Eji and an £r;r, between their nnirth and cndlefs forrows : Their honour, and their cndlcis ftianje \ nor between our forrow and our cndlefs joy. Their final honour is to be emhalmcd^ and their dull to be covered with a fumpiuous monument, and their names ex- tolled by the mouths of men, that little know how poor a comfort all this is to the miferable foul. In the height of their honour you may forcfcc the Chyrurgion opening their bowels, and (hewing the receptacles of the treafure of the Epicure, and what remains of the price that he received for his bctnyed foul. He cuts out the heart with a [^H^ fedes iivoris trant : jam pafcua verrtiis'] yoia next tread on his in- terred corps, that's honoured but with a [_Hicjicet] [^Htre lyeth the body cf fuch a Ofte~\ And if he have the honour to be magnified by fame or hiflory, it's a fool-trap to enfnare the living, tut eafeth not the foul in Hell. And (h ill we envy men fuch ahappinefs as this? what if they be able to command mens lives, and to hurt thofe that they hate for a little while ? Is this a matter of honour or of delight ? A Pcftilence is more honourable, if deftroying be an honour. The Devil is more powerful (if God permit him) to do' men hurt, than the greatcfl Tyrant in the world : And yet I hope you envy not his happinefs, nor are ambitious to partake of ir. If Witches were not kin to D:vils, they would never fell their fjuls for a power to do hurt : And how little do tyrannical world- lings confidcr, that under a mask of Government and Honour they do the fame ?

Let the world then rijoyce while rve larrentind wfep : Our forropcjhallbt fpeedily turned mtn joy -J and cur jcj (haS m man then taks from us^ Joh. l6- 20,22. Envy rot a dying man the happinefs of a feather-bed, or a merry dream. You think , it hard in them to deny yoit the lib: rrics and comforts of this life, though you look for Heaven : And wiJl you be more

cruel

ihe Life of Faith,

■

Cruel thin the ».'»tgod/y .? Wjll you envy the triRirg commo- ditksor delights ofcaiih, to thofcihat are like to have no more, but to lyeinHcli when the fport is ended ? It is un- rcafonablc impatience that Cinnot endure to (ce thetn in filks and gallantry a few daics, that muii be lb cxtrcamly miferablc forever. Your crums, and leavings, «nd overplus is their All. And will you grudge therr. f^ii tvucb .? In this you are unlike your heavenly Father, that doth good to the juft and unjuft : would you change caics with them > would you change the frsit of your adverfiiy^ for thefrwii ot their frej^t-

rtty.

Afflidiontnaketh .y?K feme what more calm, and wife, and fobcr, and cautclous, andconfidcrate, and prevcntelh as well ascutcth iin. Profperity makes them fthrotgh their abufc) incontiderate, ralh» infcnlible, foolifh, proud, unpcrfwadable. AfidthetuTKing etvay of rhefimplejliyeththcru, and the frof^ ferity of fools dejhoyeth ibem^ Pro v. 1.32. It's long Hjicc L/i- «ar«j*5 fores were healed, and his wants relieved i and long fincc Dives (cii\ was ended. O l-t me rather be sffl dcd, than rcjc6tedi and be a door keeper in the houfe of God, than dwell in the tents of wickcdneis : and rather be under the rod, than turned out of doors. Look wi'h a fcrious Faith upon Eternity, and then make a great matter of enjoyments or fuf- fcrings here if you can. Great joyes and forrowsfoibid men to complain of the biting of a Flea. Thunder claps drown a whifpering voice.

O what unbelief ou* impatiency and difquietncfs in fuifcr- ings dodtfcover ! Is this living by faith? and con/erfing in another world ? and taking God for All, and the world for Nothing? What! make fucha do of povuty, imprifonmenr, injuries, difgrace, with Heaven and Hell before our eyes ? 7be Lordv9uchfafe me that corJiiien^ in which IJhall be neareli ta himfelfy and have nnjl conmunion fcith Heaven-, be it tphat it tvillbefor the things of earth. Thcfe are the dcfircs to which rie itind.

To tbank^God for (he fruit oifaH c^iUions^ as the moft nc: ccffary mercies of our lives fasfomc ot us have daily cauftjand at xht fame time to be impatient under frefent afft'dions, or in- ordinately <i/r/zi/iof thofc to comt^ is an irrational as well as un- believing incongruity, - Arc

The Life of Faith, 75

Arc we derided, (landcrcd, abufed by the ungodly } If we repine that we have enemies and muQ Hght > we repine that we are Chri(is fouldires, and that is, that we are ChriAians. \_6^omQds}foteji impcrator milttum fuorum virtutem frobare, nifi babuerit ho(i€m'] faith LaQantiM. Enemies of God do nor ufe to a^ht poftjfcdly againji himfelf, but againlt his fouldicrs [Noh qui contra iffont Veum fugncHt^ fed contra militts ejuf inquit idew'j If the remnants of goodncfs had not been a derifion among the Heathens thcmfclves, in the more fobcr fort, a Heathen would not have faid, [Nondumfxlix es^ ft non te turba defter it : ft beatus vis tjfe^ cogita hoc frimum contmuere^ & ah altis cont<mr.i. SertT^ Ihou art not yet happy ^ if the rabble dt- ride thee not : If thou wilt be bltffed, learn firfl to contemn this^ andto be contemned of others.'] Nobody will deride or perfe- cute us in Heaven.

5. Improve your taltnti and opportunities in your caUngj Of Believers i e^eciaHy you that are Governturs. God is the origi- nal and end of Government.Thchighcft are but his minifters, Krw. 13.6. This world is but the way unto another. Things feemrcfor things unleen: And Government is to order them to that end ; Efpccially by terrifying evil doers, and by pro- moting holincfs in the earth. The Moral ts wcU as the Na^ tural motion of inferiour agents, muft proceed from the in- fluence of the fuperiour. The fir JMg.tnd the end of every aftion truly good, are out of fight. Where thcfearenot difcerned, or are ignorantly ormalicioufly oppofed,t he action is vitiated, and tcndcth to c»nfufion and lume. God is the end of all holy a(5tions i and carnal felfxs the end of fin. If God and felf are infinitely diftin^ \ you may eafily fee that the anions ma- tcriaVy the fame, that are intended to fuch dij\ant ends, muft reeds be very diftant. Nothing but faving Faith and Holincfs can conquer /^//i/^Mf/? in the lo weft of the people. But where the flcfh hath more plentiful provifion, and /»// is accommo- dated with the fullcft contents of honour and plcafurc that the wory affords, how difficult a work then is felf- deny al ! And the reign of the flcfh is contrary to the reign of Chnft. Where the flcfli and vifible things bear fway, the enemy of Chxift bears fway. The carnal mind is enmity againfk God\ for itk notfub'jeQtohit Law^ mr can he^ Rom, 8. 7. And how

L ChiiAs

-^ " Ike Life of Faiih.

Chiilts enemies will receive his Lapps ^ and ate his f^i ffengtrs^ and regard his to aid indfcrvants^ the mollof the world have experience to their colt. The intercli of the flclh, being con- trary to Chriiis intereft, the competition maintaineth a con- tinuilcf)nfl:(S. The Woid ct" G)d doth (ecnra to be againft them : The faithW Miniftcis that would fave them from their fms, dofcernto wtvmg them, and deal too boldly with them. Were it an Elijah^ he would be called, The trvukler of Ifrady «nd met with an [^Hj/J thou found me 0 wine eniwy~\ No mca- fuicofprudencf, knowledge, piety, innocency, mftknefs or felf dcnyal, wU fcrve toappCife the wrath and di'jpleafure of this carnil enmity. If it would, the Apoftlcs had cfcaped it: or at Icart it would not have fallen fo furioufly upon Chrift himfelf. Nay,thefc are thcoyl that increafc the flame. And Satan hath ftill the billows in his hand : He knoweth that if he can corrupt or win the Commander, he can rout the Army, and ruinc them with the greatcft eaic. It hath been Satans grand dcfign, fincc the Chriftian name was known on earth, to advance the fdfijh intercft of men agiinft the intereft of Chrift* and to entangle the Rulers of the woild in fome caufc, that Chrift, and his Word, and Servants cannot favour, and foto make them bcheve that there is a neccffity on them to watch igainft, and fubdue the intereft of Chrift. As if it were neccffary that the ftiorebc brought to the boat, and not the boat to the ftiorc : And that the Phyfician be brougnt to the Patients mind, or elfc deflroyed or ufcd as his enemy. I am afraid to fpcak out the terrible words of C?od in Scripture, that are againft fuch pcrfons, left you fhould mifundcrfttnd me, and think I mifapply them. But Chrift fearcth no man, and hath not fpoken his Word in vain i and his Meffengers inuftbcfaithfuU for he will bear rhero out*, and preventive cautions are esifur and fafer than reprehtnfivecorra lives. I will but refer you to the texts, that you may pcrufe thcrr, Mattb, 21-44 Mattb. i8. 3. 6. Matth, 25. 40, 45. L^K^ i2.y.Pfal.i. Luk£ 19. 47. i45i 9. 4, 5. 1 Iktjf. 2. 15, 16. Read them with fear as the Words of God. Bleflcd arethofe Rulers and Na- tions of the Earth, that perceive and efcape this pernicious fnatc of the grand deceiver i that with all his fubtilty and indu* ftry, endeavoureth to breed quarrels ,and fow diffcntions bc- tvi»c«iithem and the uniycifal King. The

The Life of Faith, 75

The more God giveth to the carnal and unwife, the more they think thcmfelves cngigcd againft him i bccauft by hii commands he fecms to take it from them again, by croffrng the fltfh, which would ufc it only to fulfil its luft';. Like a Dog that fawneth on you till he have his bone, and then fnarleth at you, It ft you take it from him i and will fly in your face if you offer to meddle with ir. Men teadily confcfs that they have their wealth /row G(}d\ bccaulc it cannot be denycd, and bccaufe they would ufc the name of God, as a cover to hide their covetoufncfs, and unlawful waics of getting : But if you judge by their ulage of if, and their returns to God t you would think that they believed, that they had nothing at all from God, but fome injuries •, and that all their benefifs and good were from thcmfelves. The Turkifli and Tarta- TunEmperour will fay, that all hii grandeur and power is from God •» that by making it moft Divine, he may procure the more reverence and obedience to himfclf; But when he hath faid fo for his own intereft, he ufeth the fame power again^ God and hit intereft •, to the banifliingof his Word and holy Wotihip, and the forbidding the preaching of the Goipcl of falvationi and to the cheriftiing of the tyranny, pride and lufi: As if God had armed them againft himfclf, and made his Officers to be his enemies •, and gave them power that they might powerfully hinder mens falvation,. and made great, to be great oppreffors.

As a believittg Va\Ur is a Trieji that ftandeth between God and the people, to mediate under the great Mediatour \ to re- ceive from God his Word and Ordinances, and deliver them to the flocks i and to offer up fupplications in their namfs to God : So believing Govermurt of civil Societies or Families, receive from God a power to rule the fubjcds for their good, and they ufe it to make the fubjeds good, that God may be pleafed and honoured by all ! And theobedi ncc which they require, is fuch as may be given to God in them. They take power from God to ufe it for God, and are (6 much more ex- cellent than the grcateft of ambitious carnal Princes, as the pleafing and hon(4lring of God, is a more excellent dellgn and ' work, than the gratifying of fleftily luft, and the advancement cf 1 lump of clay. The Kingdoms of the world would all be

L 2 «fcd

^G T^he Lije of Faith,

ufcdasthc Kingdoms of ihc Lord, if the evciUfting Kingdom were well believed. The fimihcs of men would be fanCtificd IS Churches unto God, if the eternal houfe not made with hands, were truly taken for their home, and their tradt were to lay up a trctfurc in Heaven. In Cities and Countries Bre- ihrcn would dwell in holy peace, and all concur in honour- ing God, if once they were made tellow Citizens with the Saints, and their Burgcfliip and convcrfation were in Heaven, Epbil 2. 19. Phil. 3. 20, 21.

6. Kefiji 7er»^tati<!ns ai Belitven. Uyonlive hy Faitb^ then fight againft the world indfie/h by Faith. Faith muft be yout belwety and the Word of Faith nnuft be your fhield, Eph. 6. \6. And yourviftory it fclfmuft be by Faith, i Job. 5. 4, If Satan tell the flefli of the prcfernrrcnt, nchcs, or the plcafures of luft, anfwer him with a believing forefight of Gods Judgtmmt^ and thclife to come. Never look on the baits of fin alone, but ftill look at once on God and on Eternity .: As a jyft Judge will hear both parties fpcak, or fee tlisir evidences beforc'hc will determine i So tell the Tempter, that as you have heard what fleChly allurements can fay, you will fee alfo what the Word of God faith, and take a view of Heaven and H:ll, and then you will anfwer him.

7. Kejoyce as Believers. Can Faith fet open the windows of the foul, and no light of heavenly plcafures enter > Can it pcrufe the 'M/rp of the Land of Promise, or fee and taQe the "bunch of Grapes, without any fweetrefs to the foul ? That is the tx\ic(\ Belief oi Heaven, which makcth men likeft thole that arc in Hf 4vf« ; And what is their cbgraUer, iror^ and fortioHy but the ^oj" o( Heavenly Light znd Love! Can we believe that we (hall live in Heaven for ever ? Can wc believe that very (hortly wc (hall be there ? and not rejoyce in fuch believing ? I know we commonly fay, that the uncertainty of our proper title, is the caufc of all our want of joy : But if that were <»P, if that were the firft and greatefi caufc, and our belief of the />romip it felf were lively y we (hould at lezR fet onr hearts on Heaven as the moft delightful and defirahle ftate: and Love would work by more eager defirejf^nd diligent/irri;;> ingSy till it had reacht aiTurance, and ca(i out the hinderancct Qlout joy > How much would a naeci Philofopher rejoyce, if

he

The Life of Faith, , 7^

he could Hnd our natural evidence, of fo much as wc know by Faith ? You may perceive what their content in finding if, would be, by their exceeding pains in feekjng. The unwca- licd ftudici by day and night, which many of them ufcd, with the contempt of the riches and greatnefs of the world, do tell us how glad they would hive been, to havcicen but half fo far as we may. If they could but difcover more clearly and certainly, the principles, and elements, and forms of Beings i the nature of fpirifs \ the ciufcs of motion i the nature and caufc c flight and heat ■■, the order, courfeand harmony of the univerfal fyftemc of the world i what joyful acclamations would this produce, in the literal ftudious fort of men ! what joy then (hould it be to us, to know by Faith the God that made us i the Creation of the world, the Laws and Promifes of our Creatour, the Myftcrics of Redemption and Regenera- tion i the frame of the new Creature, the entertainment of the fpirits of the juft with Chrift, the Judgement which all the world mull undergo, the work and company which" wc (hall have hereafter, and the endlcfs joycs which all the fan- ^ified (hall pofTcfs in the fight and Love of God for ever > How blefled an invention would it be, if ail the world could be brought again to the ufe of one univerfal linguagc ? Or if all the Churches could be perfc<ftly reconciled, how joyful would the Author of Co great a work be ? (hould wc not then rejoyce who forcfcc by Faitb^ a far more perfcd union and confent, than ever mull be cxpe^td here on earth.

Alas, the ordinary lovpntfs of our Comforts doth tell us, that our Faith is very fmall ! I fay not fo much [The forrows of a douhtwg trtfrt] as the liixlt joy which we have in the fore- thoughts of Heaven, when our title fccmcth not much doubt- ful to us : For tbofc firrcwi (hew, that fuch e^nm it a 'py^ul flace^ and would rt]o)ct if their title were but cleared ; But when we have neither the/orron? or folicitoufnefs of the af- flidedfoul, nor yet the jay which is any whit fuitable to the belief of fuch cverlafting joyes, we may know what to judge of fuch ^nuncffedual belief i at bed, it is very low and feeble. It is a )oy un^eakable^ and fuU of gbry^ which unfetn things ftould caufe in a Believer^ 1 Fet. 1. 6, 7, 8. Becaufc it is an ex* ctediftg tternaltf tight of ghry, which he belicvcth, 2 Cor. 4, 17,18. L 3 8. Finally,.

7^ • r/je Li je of Faith.

8. Finally, Learn to D/f tf/p as Believers. The life of Faith muft bring you to the very entrance into glory : where one doth end, the other begirs.' As our dark life in the womb by nutriment from the Mother, continucth till our pifTigc into the open world. You would die in the womb, if Faith fhould ceai>, before it bring you to full intuition and fruition, Heb. 11.2 2. By fwtb J f<^ph when he died made mention of the departing of the children of Ifrael. Jofephi faith did not die before him, Hei. ii. 3. fhefe aQ died in faith^ confcUtHgtbat they were ftrangen and pilgrims on the earth, and declaring that tbty fought a better Country. They that live by faith^ muft die m faith i yea and die by faith to;>. Faith muft fetch in their dying comforts. And O how /«r, and how mar a treafure hath it to go to* ? To die to this world, is to be born into another. Beggars arc beft when they are abroad. The travail of the ungodly is better to them than their home. But the Believers home is fo much better than his travait^, that he htth little caafc to be afraid of coming to his Journeys end i but ftiould rathci every ftcp cry out, O when ftiall I be at home with Chrift '. Is it Earth or Heaven that you hive frayed for, and laboured for, and waited^ and fuffered for till now > And doth he indeed pray, and labour., and fuffer for Hmven^ who would not come thither >

It is Faith which ovcrcometh the world and the flcft), which muft alfo overcome the fears of death j and can look with boldntfs into the loathfome grave, and can triumph over both as vi^orious through Chrift. *' It is Faith which can •* fay, [Go forth O my foul \ depart in peace : Thy courfe is "finiftied :Thy warfare is accompliftisd : The day of triumph •* is now at hand : Ihy pitiencc hath no longer work: Go •* forth with joy : The morning of thy endlcfs pye$ is near > •' and the night of fears and darkncfs at »n end. Thy terrible ** dreams are ending in eternal pleafurcs : The glorious light ** will banifh all thy dreadful fpcftcrs, and rcfolvc all thofe •* doubts which were bred and cherifhed in the dark : They •' whofe employment is their tveariH(fi and ti>i/, do take the *' night of ^^rHyifj? and cejfrffioH for their rf/f; But this is thy *' tPearine/s : VefeS of aSion is thy toil i and thy moft grie- " reus labour is to do too little work : And thy uncelTant

Jhg Life of Faith. 7^

*^Vif:erry Lote and Praife, will bsthy uncciTant cafe and p!ca- *'ruiic^ and thy tndlcfs work, will be thy endlefs rc(t ! Dc- "part;^ my ibul, with peace and gladncfsl Thou Icaveft *'not a world, where Wifdom and Piety, Juftice and Sobr e- *' ty, Love, and Peace, and Order, do prevail i but a woild *' of ignorance and folly i of bruitiih frnfuality and ragci of *' impiety and malignant enmity to good i a world ofinju- *' ftice and opprcdion \ ind of confufion and dirtracSing ftrifes ! ** Thou gocft not to a world of darknefs, and of wrath i but •*of Light and Love ! From helh(h malice, to pcrfci^ amity i *' from Bedlam rage, to perfed; wifHom ifrom mad confufion, •*' to perfect order i to fwcetcft unity and peace i even to the *' fpirits of thcjuft made perfed, and to the celcftial glorious *' City of God ! Thou gocft not from Heaven to Earth, from *' holincfs to fin, from the fight of God, intoaninfcrnal dun- ** gcon i but from Earth to Heaven •, from fin and imper- *'fcdion unto pcifedholincfi i and from palpable darknefs, ** into the vital fplendour of the face of God ! Thou gocft "•otamongft enemies, but to dearcft friends i nor amonglt "meerftrangcrs, but to many whom thou haft known by ** fight, and to more whom thou haft known by faith, and •* muft know by the fweetcft connmunion for ever. Thou "goeft not to unfatis/icd Juftice, nor to a condemning unre- " conciled God i but to Love it fclfi to infinite Goodncfsi the ** fountain of all created and communicated good ; to the* '* Maker, Redeemer and Sandtifier of fouls •■> to him who pre- ** pared Heaven for thee, and now hath prepared thee fof ** Heaven ! Go forth then in triumph, and not with tcrtour, " Ojny foul ! The prize is won ; Poflcfs the thing? which " thoa haft fo long prayed for, and fought .' Make haftc and *' enter into thy Matters joy / Go view the glory which thou *' haft fo long heard of j and take thy place in the heavenly '* Chore i and bear thy part in their ccleffial melody! Sic " down with Abraham^ 1/aac and Jacob m the Kingdom of '^Godl And receive that which Chrift in his Covenant dtd *' promifc togivetheeat thclaft. Go boldly to that blcffcd *' God, with whom thou haft f J powerful a Mcdiatour-, and" " to the Thfone of whofc grace, thou haft had fo oft and " fwcct accefs. If H<avon be thy fear or forrow, what can-

* be

go ^^^ L^^ of Faith,

«'bcthy joy? and where wilt thou hive refuge, if thou fly ** from God ? If pcrfcdt cndlcfs plcafurcs be thy itrrour, " where then doft thou exped content ! Ifgrace have taught " thee long ago, to prefer the heavenly and durable felicity i " rcfufe it not now when thou art fo near the port ! if it have " taught thee long ago^ to be as a ftrangct in this Sodom^ and «* to renounce this linful world and flelh i linger not now as *' unwilling to depart-, repent not of thy choice, when all ** that the world can do tor thee is part , repent not of thy '* warfare, when thou haft got the vidtory •, nor of thy voy- " age, when thou art paft the ftorms an<l waves, and ready ** to land at the haven of felicity.

Thus Faith may ling our Z^j/«c dimittify when the ft. (h is lotheft to be diffblved.

But we muft live by faith, if we would thus die by faith. Such a death doth not ufc to be the period of a flcQily worldly life i nor of a cardefs, dull and negligent life. Nature, which brought us into the world, without our forecaft or care, Will turn us out of the world without it : But it will not give us a joyful paffige, nor bring us to a bttter world without it. It coftcth worldlings no fmall care to die in an h:.murahle or flentifuleftatc^ Cthat thcyjnay fall from an higher plate than others, and may have fomething to make death more grie- vous and unwelcome to them, and may have a greater ac- count to make at Judgement-, and that their paffage to Hea- ven may be as a Camels through a Needle J And may a be- litving joyful death be cxpe(ftcd, without the preparations of txfrcife and experience in a yelieviitg Itje ? Nature is fo much ftfraid of dying, and an ificorforatedf6iil\$Co incarcerated in pM/e, and fo hardly rifcth to ferious and fatisfying apprchcn- fions of the unfeen world, that even true Believers, do find it a work of no fmiU difficulty, to defirc to depart, and be with Chrift, and to die in the joyful hopes of faith. A little abatement of the terreurs of death, a little fupporting hope undpeace^ is all that the greater part of them attain, inftead of the fervent delircs, and triumphant joyes, which the lively belief of endUft glory (hould produce. O therefore make it the work of your lives ! of all your lives ! your greateft work* youi coafltRt wOik,to live by faith y that the faith which hath

firft

Th Life nf Faith. _ Si

firft conquered til the reft ofyour enemies, may be able ilfolo overcome the lift i and may do youf laft work well, when it hath done the tc&.

CHAP. I.

VireBhm hove to lively Faith: Andfirfl fe^iir t9 ftrengthen Faith : Andfecondfy^ the natural truths frefufpofed to be con- fidered.

THc Dircdions which I (hall give you, as helps (o live by Faith^ are of two ranks, i. Such as tend to the ftre?tgtheriitig of your Faith. 2. Such as tell you how to ufe it.

The firft is the grcateft part of our task : for no man can ufe that faith which he hath not \ nor can ufe more of it than he hath. And the commoneft reafon why we uft but little^ is becauie we have but /irt/( to ufe.

But on this fubjcd (Tuppofing it moft weighty^ I have written many Trcatifes already (The fecond part of the Saints Reft : The Unreaforablcncfs of Infidehty; And laft of all. The Reafons of the Chriftian Religion ; Befides others which handle it on the by.) And fomewhat is faid in the beginning of thisdifcourfe. But yet becaufc in fo great a matter I am more afraid of doing too little than too much > I will here give you an Index of fome of the chief Hf/pi, to be clofc to- gether before you for your memories, to be the conftant fuel ofyour Faith.

In the. work olFaith^ it is firft needful that you get all the prcrtquifitc Helps o(-Natural Light, and be well acquainted with their Order and Evidence^ and their Vfcfulne[s (o befriend the fupernatural revelations ; For it is fuppofcd that we are men before we are Chrifiiam : We were created before wc were redeemed : And we muft know that there it a Ged, be- fore we can know that we have offended fciw, or that wc need a Saviovr to leconcilc us to him : And wc muft know that wc

M bgvc

01^

02 ^^e J-if^ of Faith,

\\tvc re dfonable fouls, before wc can know that fm hath cdr- rupted thcnfy or that gracemuR fanOifie them ; And wc mui know» that whatfocvcr God faith is tme^ before we can bc» lieve that the Scriprwrr ii true, as being hi* revelition. Faith is an i6t ofReafofi't and Believing is a k^nd oik>totving ^ even, a knowing by th« tefiimmy of hinn whom wc hdieve j bccaufc we have fufficicnt rtafon to believe him.

2. And next wc muft be well acquainted with the evidence offupernstural Truth, which prefuppofcth the forefaid Natu- ral Verities. 1 (hall fct both before you briefly in their oider.

1. 7hi»\ tveH of the nature 6f your fouls i of]tbeir faculties or fctvtrs > their excellency, and their proper ufe : And then yow will find, that you arc not mecr brutes, who know not theii Crcatour, nor live rot by a Law j nor think not of anothci world i nor fear any fuffcrings after death : But that you have reafon, free-rriO, and executive power to kjterp your Makfr^ and to live by Rule, tnd to hope for a Reward m another life, and to jear a punifhment hereafter. And that asno wife Artificer Hiaketh any thing in vain v fo God is much lefs to be thought to have given you /wff't fouls zt\A faculties in vain.

2. Confidcr next how aU the world declartth to you^ that then is * God, vho is infinitely powerful^ wife and good. And thas it is fiot poiTible that all things which we fee fhould have BO cauft > or that the derived ?owtr, and Wjfdom, and Coodntf of the creature, ftiould not proceed from that which is more excellent in the firl^ and total caufc : Or that God Hiould l^ivc more than he had to give.

3- Confidcr next, in what Relation fu^b a creature muft needs f^^nd tofuchaCreatour: If he made us of Nor^wg, it is not poflible, but that he muft be our Owner ^ and wc and all things abfolutely his Own i And if he be our Msk^tr and Owner, and be infinitely ;>c<rcr/«/, wife and good t tnd wc be Keafonable-free. agent s, made to be guided by Laws ot Moral Means unto our end y it is not polTible but that we thould fiand related to him, as fnbjeQs to their riibtful Gavernour. And if he be our Creattur^ Owner and Ruler ^ and alfb infinite- ly (7c«d, md the gnnd Benefa&tr of the woild ; and if the

natwt^

II I 111 I tl^i

The Life ofFAtth. 85

nature of our fouls be, to Lave Good as Good » it cannot be po(^ fible, that he (hould not be our End^ who is our Creatour •, and that we Hiould not be related to hina as (o the Chitfejl Gtod, botb origiusDy as our BentfaBor, znd finally as our End.

4. And then it is cafie for you next to fee, what duty you owe to that God to whom you are thus related. That if you are ahfolutely bit Ot»n^ you (houid willingly be at his ahfolute dtfpofe: And if he be your Sovcraign KuLr^ you {hould labour moft diligently to JiyicwibiyLtfn^/, znd abfolutcly to obey them. And if he be inHnitely Good, and your BcntfaGor zndytur End, you are abfolurely bound to Love him mcA devotedly, and to place your opfu felicity in his Lovi. All this is fo evidently the</»/>of mantoGod by nature^ that nothing but madnefs can deny it. And this is it which we call Sandification, or Holifttft to the Lord. And our cohabitation and relation to men, will tell us, that Juftice and Charity arc our duty as to them. And when a man is fully fatisfied that Holmefs^ Ju- ftice znd Charity, zxtQyjix duty, he hath a great advantage (or his progrefs towards the Chrillian Faith.

To w-hich let me add, that as to eur /elves alfo, it is un- deniably our duty to take more care for our fouls, than for our btdies, and to rule our fettfes and faffions by our Rea/en, and to fubjedour lovper faculties to the bigber, and fo to ufc all fenfihle and frefent things, as conduccth to the publicly gW, and to the advancement of our nobler fart, and to our greateO benefit, though it crofs our fenfual appetites.

All this being unqueflionably our n<f«»"/</<ij<r)', wc fee that man was made to live in Holittefi, Jujiice, Cbarity^Tem^eranc^, and rational regularity in the world.

5. When you have gone thus far,conridcr next he»far men 0te generally from the ferformance oj this duty : And how backward hunun« nature is to it,cven while they cannot deny it to be their duty : And you will foon p:rceive that Gtd who made it their duty, did never m in them this enmity thereto : nor ever madt them without Jomr apitude to perform it. And if any would infer that their indtffofidn(fs proveth it to be noHe of their du/y, the nature of man willfully confute him « and the confciciice and confeffion of all the fober part of the woild. Whit wf etch To blind (if he bcbeTe a Deity) who

Ma wUl

84 The Life of FaUh.

will not confefe that he Ihould love God with all his heart, and that Juftice, Charity and Sobriety are his duty i and that hii/(f«/irfl20uld bcrukdby his rc(ifoHyd<.Q> The evidence be- fore given is not to be denycd. And theicforc fomcthing is marred in nature. Some enemy hath fcduccd min. And feme deplorable change hath befallen hinn.

' 6. Yea, if you had no great backwardnefs to this duty your felf, confider what it wuji ccji you faithfully to perform if, in fuch a malignant world as we now live in ? what envy and wrath, what nialicc and pcrffcution, what oppofition and dilcouragements on every fide we muft cxped ? Univcr- fal experience is too full a proof of this. (Bcfidcs what it cofteth our retrained fle(h J

7. Proceed then to think further, that certainly God hatb mvcr appointed us fa much duty^ mtbout convenient Motives t9 ferfornt it. It cannot be that he fliouM make us more Hohle than the brutes^ to be more miferabie : Or that he (hould make HoUmfi our duty^ that it might be our lofs, or our cala- mity. Ifthere were no other life but this, and men had no faopes of future happinefs, nor any fears of puniftiment, what aHell would this world be ^ Heart-vpick^dneff would be but little feared i nor heart-duty regarded : Secret fin againft Princes, State*, and all degrees, would be boldly committed, and go unpunifhed (for the moft part. J The fins oiPrincesy and of all that have power to defeat the Law, would have little or no rcHraint .* Every mans interefi would oblige him, tithet to offend God, who Co feldom punifheth here, than to effend a Prince, er anymanin povper, who feldom lets ofFcnccs^ againft himfelf go unievlcnged : And fo man, more than God^ would be the Kuler ofthervorld, that is, our God.

Nay ai^uaHy the hopfs tnd fears of another life, among moft Heathens, Infidels and Hereticks, is the principle of Divine ^ Government, by which God kecpcth up mofi of the order and virtue which is in the world.

Yea, think what you fhould be and do your fdf « as to ene- mies, and as to fecret faults, and is to fenfual vices, if you thought there were no life but this ; And is it poOTible that the infinitely powerful, wife and good Creatour, can be put to- govern all mankind, by meer deceit, and a CDuife of lyes^ as if he wanted better means ^ Ejf

The Life of Faith. — ^ -^ . ^^

By how much the better any man is, by fo much ihc more regardful is he of the life to come, and the hops and fean of ^

another life, are fo much the rooie prevalent with him : And is it poflible that God (hould make mtn goad^ to n^ke them the mol\ deceived, and moft ntiftrable ? Hith he commanded all thefc cares to be our. needlrjs rorwfMfr, which brrftcs, and fools, and fottirti (inners do all fcape ? Ts the greateft obe- dience to God, become a fign of the grcatcft folly, oi^hc vray to the greatcft lofs or difappointment ?

• Wc are all fure that this life is (hort and vain : No Infidel can fay that he is pre ehat there is no other Itff for us : And if this bcfo, reafon commandcth us to prefer the pjfthilitits of fuch a life to come, before the certain vamties of this life : So that even the hfidels UHceitainty will unavoidably infer, that the preferring of the xvorldtocome is our duty : And if it be our duty^ then the thifig in it fdf is true: For God will not make it all mens duties in the frame of their nature^ to (cek an Z/r0p)4, and purfue a (hadow j and to fpend their daies and chiefe() cares for that which is not y Godhnefs is not fuch a dreaming night- walk'

Confcicnce will not fuffcr dying men to believe that they have more caufc to repent of their Godlinefs, rhan of their.^», and of their fetkjng Heaven^ than of wallowing in their lufts.

Nay then, thcfe heavenly defires would be thenfclvis our Jim, as being the fellowing of a /;f, the afpiring affcr a ftatc which is above us, and theabufe and lofs of our faculties and time : And fenfuality would be liker to be our virtue, as biing natural to us, and a feeking of our moll real felicity.

The common confcicnce of mankind doth juftifie thewif- ^

dom and virtue of a temperate, holy, heavenly perfon i and acknowledgeth that our heavenly defires arc otGod: And doth God give men both natural faculties, which (hall never come to thcperfedioH which is their End <' and alfo gracious defires, which (hall but deceive us, and never be fatished ? U God had made us for the rMJo^WMfi of brutes, he would have giyen us but the kpotvUdge and defires of brutes.

Every King and mortal Judge can punilh faults againtl Man with death ; Andlnth God no gtcatcr or further punilh- * *

M 3 ment,

86 The Life of Faith,

ment, for fins as committed againft kimfdf? And are his rr- tvards no greater than a yvans f

Thefc, and many more fuch Evidences may affbre you, that there is another Itfe cf Ktwardt and punifhruents i and thattiiisHfe i« not our final ftate, but only a time ofprepa^ ration thereunto. Settle this deeply and fixedly in your minds. «

8. And look up to the heavenly Ktgtons^ and think, Itthk tforld Co repleniihcd with inhabitants, both Sea, and Land; and Air it felf > And can I dietm that tht vafh and ghrhm Orbs and Regions^ arc aU unhthahited? Or that they hiVe not more nwnertus tr\d glorious poffeflbrs, than this fmall opacous fpot of earth.

And then think, that thofe higher creainres are inttVcBual §trits : CThisisroanywaies apparent) and alfb of the com- munion which they have with iiiafi .- And when we find alfb an inteUeGual nature in cur /e/vrr, why (hould we not be- lieve, that our Uk^nefs of nature, doth infer our li^snefs in our j\^ure duration and abode,

9. And mark well but the inward and 9utt»ardttmptatt»ns^ which folieite all the voorld to fin > and what notable Evidences^ there be in many of them, of an invifible foiPer j and you will cafily believe that roan hath 1 foul to fave orlofc, which is of longer duration than the body.

10. Laftly, IfyetthjSTcbe any doubt, confider but of the fenfible Evidences of Apfaritiom^ Witchcraft and Pclft§ims^ and it cannot chufe bur much confirm you : Though much be feigned in hiftories of fuch things, yet the world hath abcindant evidence of that which was certainly unfeign- ed. Sec the Devil of Mafcon, Mr. Mfmppns ftory lately a<^- cd and publifbed : Kemigiuu Bodim^ Van^us^ &e. of Witches, Mattitin dt SpQris \ and whit I hive written clfewhcic.

CHAfI

TheLifeofFdith, 87

CHAP. II.

The true Mttbod of enquiry into the fnfernatur4l Evidences of Faitky and Rules therein to be offered.

WHen you have thus (ecn what evidence there is of GOD, and his Government, and of a hfe of reward and pyniftinncnl hereafter, and of the nitural obligations which lie on naan to a boly^ ;w/f, and foberlife i and of the de- praved ftatc of the world, which goeth (o contrary to fuch undoubted duty > and how certain all this is even by natural revelations proceed next toconfiJer what fupernatural reve- lation God hath added, both to contirnn you in the fatfte Truths, and to make know^^cfc other, as were neccffary for mankind to know. Where I muft firft dirM you in the true Method of Enquiry., and then let before you the things themfelvesy which you are to know.

I. 7hm\t^not that every unprepired •mind ts immediately c a- j>ableofthe Truth (cither thi^^ or any ether, except the hi(t principles which are «oftf fer />, or are next to fcnfc.) All truth requireth a C€facity, and due frefaration of the reci- pient ; The pltinel^ principles of any Art or Science, arc not underftoodby novices at the firlt fight or hearing. And there- fore it were vain to imagine that things of thcgreatcft di- ftancc in hiftory, or profundity in dodrme, can be compre- hended at the Hrft attempt, by adifufed and unfarnifh:d un- derftanding. There muft be at leaft, as much time^ ^ndjiudy, and helf fuppofcd and ufcd, to the full difcerning of the evi- dences of faith, as are allowed to the attainment of common Sciences. Though grace, in Icfs time, may give men fo much light as is necciTaiy to falvation ■■, yet he that will be able to defend the Truth, and anfwcr Objc<Sjons, and attain eftablifhing fatisfadion in his own mind, muft (ordmarilyj have proportionable helps^ and time^ ^nd jiudyes i unlefs he look to be taught by miracles.

2.. E^mnnbcK that it it apa&ital 4nd buvtnly dvQrine

wki«b

r»n I «^n — I .

g8 The Life of Faith;

tpbicb jou are to learn: It i'^ the Art q( loving Gad^ and bs- ing happy in his I jvc. And Lherctbrca tvirldty^ fenfudy vicious (bul, mad needs ba under very great difadvantage for the re- ceiving of fuch a jl^i;j/i of Truths. Do not therefore iimputc that to the doubtfulmfs of the VoGriue^ which is but the effect of the enmity and incapacity of your minds : How can he prc- ^ftntly rellifh the fpirirual and heavenly do^rine.of tjic ^Gofpel,' who is drowned in the love artd care of con'triry things? Such men rcccifc not the things of the Spirit ; They . fccvntQthcmboih fooliJhnefszQdundefir able.

3. Ihiftk^not that the-biftory of things d-jfitf) long ago^ and fo far cffy (houldhave m more ohfcunties, ««r be liable to any mreObjebimfy thanoftbat which ts>as dene in the time and Country Inhere you live. Nor yet that things done in the /^r^- fence ojotbers^ and words fpolui^n their hearing oniy, fhould be known to you otherwifc than by hiftorical evidence^ (unlefs every Revelation to others, muft have 3 new Revelation to bring it to each individual pcrfon in the world.) And think not that he who is a ftranger to all other helps of Church- hiftory, fliouldbeas well able to undcrftand the Scripturc- hiftory, as thofe that have thofe other helps.

4. Thinl^Hot that the narrativt of things done in a Country and /Ige fo remote, and to us un\mvoHy Jhould not have many difficulties^ arifmg from our ignorance of the perfons^ places, manner Sy cufioms^ and many circumjUnccs, vfhich if we had known, would eafily have refolvcd ail fuch doubts.

5. 7hink^ not that a Book^ which was written fo long ago^ in fo remote a Country, in a language which few dofuHy uudcrfiand^ and which may fince then have f ever al changes, as to phrafcs, and proverbial and occafional fpecches, ihould have no more difficulties in it, than a Book that were written at home, in the prefent Ages in our Country language, and the fiiofi ufual dialc<a. To fay nothing of our own language, what changes arc made in all other tongues, fince the times that the Gofpel was recorded? Many proverbial fpecches and phrafes may bcnowdifufcdand unknown, which were then moil cafic fobe underftood. And the tranfcribing.and piefcrving sfthc Copies, require us to allow for fome defers of humane skill

and indullry therein.

6, Vnder-

The Life of Faith. 89

6. Vnderfijnd the diferent forts of Evidertce^ rvhicb are re^ qutftte to the different matters in tb* holy Scriptures. Ttic mat- ters offad require hifforical evidence (which yet is made in- fallible by additional miracles.) The miracles which wcte Wrought to confirm our hiftory, are brought to our know- ledge only by ether hijiory. The Dodrincs which are evident i(i nature, have further evidence of fupctnatural revelation, only to help us whofc natural fight is much obicurcd. But it is the fupernaturttlT) Mr ines^ Precepts ^nd Vrortiifes, which of themfclvcs require fupernaiural revelation, to make thenn credible to man.

7. Mijfaks not the true Vfe and End of the holy Scriptures. I. Think not that the Goipcl as written was the firft Cou^ ftitutive or Govtrni^fg Lavp ot Chrift,for the Chrifiian Churches The Churches were conftituted^ and the Orders, and Officer^ and Govetnmmt of it fettled, and cxercifed very many years together, before any part of the New Tcftament was written to them i much more before the writing of the whole. The Apofiles had long before taught them'what was commanded them by Chri(i i and had (cttlcd them in the order appointed by the Holy Ghoft •' And therefore you are not to look for the firO determination of fuch do^rines or orders in the Scripture as made thereby » but only for the Records of what was done and cnabli(hcd before : For the Apoilles being to leave the world, did know the flippcrinefs of the memory of man, and the danger of changing and corrupting the Chri- ftian Doctrine and Orders, if there were not left a furc Kcorii ofit : And therefore they did that for the Take ofpoftcrity. ' a. Toumuli HOtt}:in\that all » effential to \he CMiHian Kt^ ligiony tpbich is contained in the holy Scriptures : Nor that they «re only the adequate form or record of that which is ftii<ftly and primarily called our Keligion^ or Chriftianity. For there aie diverr^attlcular Books of tht New Teftament, whidi contain much more than is cffcntial to Chriftianity ; And many appurtenances, and hiftorics, and genealogies, and cir^ cumftanccs are there recorded, which arc indeed fubfervient hdps to our Religion V but are not fiii^ly oitr Religion it

"' •«' At the ufe of the Scriptoa'c nraft thus be judged dt

>.

N according

QQ The Life of faith,

according to the purpoft of the hoiy Spirit > (b the ttrfc^ion tf the Scripture mufi he judged */, in relation tt its intended ufe. It WIS not written to b: a (yltcmc of PhyftcJ^s, nor Ord- Ury i nor to decide grtmmatictl Comrovcrfics .ibout words \ bpt to record in »pt cxprtffions the things which God would have men to know, in order to their jaith^ their duty^ and their haffinefs. And in this rcfped it is a pttk^ word. Bit you muft not imagine that it is fo far the word of God himfelfjas if Qod had (hewed in it his fulie(\ skill, and made it as pcrfed in every rcfpe^, both phrafe and order, as God coald do. And if you meet in it with fcveral words, which you think are lefs grammatical, logical, or rhetorical, than many other men could (peak, and which really favour of fomc humane imperfcdion, remccnbcr that this is not at all dero- gatory to Chriftianity i but rather tendeth to the ftrcngthcn- ing of our faith : For the Scriptures are perfcft to their in- tended ufe : And God did purpofcly chufc men of imperfe^ Oratory, to be his Apofilcs, that his Kingdom might not be in tfiordy but in fovter ^ and that our faith might not be built upon the vpifdom and oratory of man, but on the fupernatural operationsofthc Almighty God ; k$ David's fling and ftonc Hiuft kill Goliah : So unlearned men, that cannot out-wit the world to deceive them, ftiall by the Spirit and Miratlei con- vince them. Looking for that in the Scripture, which God never intended it for, doth tempt the unskilful into ua-

belief.

9. Therefore you muft be fure to diftingui(h the Chrifiian Ktligiott, which it the vital part or k^erml of the Striptvres^ from all the rr/f ; And to get well planted in your mind, the . ftimm of that Religion it felf. And that is briefly contained in the two Sacraments, and more largely in the Creed, the hordi Frayer^ and the Decalogue^ the fummaryes of our Br/w/, Vefirc and PraGiee. And then wonder no iiao*c that the othet parts of Scripture, have foone things of Icfs.momenti than that a man hath hngcrs, nails and hair, as well as afiomach, heart and head.

10. Diftinguifh therefore between the Method of the C^i'r-

fian Keligiony and the Mtthodoi the pofticular Books of Scri-

piliifs. The Botki wcic wiictcn on rcvetal occa(ions,^and in

"" CcvciiS

The Life of Fdi$k. q j

feveral Mttbods ; and though that method of them all, be perfc^, in order to their proper end i yet is it not neceflary that there be in the Method no humane imperfellioHt or that ' one or all of them, be written in that method which is ufually moft logical, and beft. But the frame of Religion contained in thofe Books, is compofed in the moft peifcd method in the world. And thofe fyftetttes of Theology which endeavour to open this method to you, do not feign it, or make it of them» felves i but only attempt the ciplication of what they find iiv the holy Scriptures, Synthetically or Analytically: (Though indeed all attempts have yet fallen (hort of any full explication of this divine and pcx(c6t harmony.)

If. Therefore the true Order of fettling your faith, is not firfi to require a Jiroof that aV the Scriptures is the Word of God,. tutfirfi to provi the marrovp of them, which is properly called the Chrifiian Religion^ andthen to proceed tojlrengthenyour p^r- tieular belief cf the re^. The contrary opinion, which hath obtained with' many in this Age, hath greatly hindered the faith of the unskilful : And it came from a prepoflerous care of tne honour of the Scriptures, through an eicedive oppo> (ition to the Papifts who undervalue them. For hence it comes to pafs, that every Jeeming contradiGion, or inconfiflen- cy in any Book of Scripture, in Chronology or any other refpe^, is thought to be a fufficient caufc, to make the whole cau(e of ChriOianity as difficult as that particular text it : And fo all thofe Readers, who meet with great or infcparablc difficulties, in their daily reading of the Scriptures, are there- by expofcd to equal temptations, to damning infidelity it ftlf: So that if the Tempter draw any man to doubt of the ftanding Oil! of the Sun in the time of Jojfjua > of the life of 7^05 in'thebelly of the Whale i or any other fuchpafTage in Miy one Book ot the Seriptures, he mu(^ equally doubt of all his Religion.

But this was not the ancient method of faith : It was many years after Chrifis refurre^ion, before any one Book of the New Teflament was written ; and almoft an Age before it was finished : And all that time the Chrifiian Churches had the fdme Faith and Religion as we have now > and the fame foundgtifH of it ; Thit is, the Gofpel pxeichcd Co them by the

N ^ ApoOlci :

oa The Life of Faith,

Apol^lcs ; But wh«t thty delivered to them by word of mouth, is now delivered to u$ in their Writings, with all the appurtenances and circumftartccs, which every Chriftian did not then hear of. And there were many Articles of the Chriftian Faith, which the Old Tcftamcntdid noc at all make known ; (As that thii Jffw is lh« Chnrt > that he rvai born of the Virgin Maryy andisadually crucified, tifen and afcended, &c,) And the method of the ApoUlcs was, to teach the people, the/www »f Cbri[Uanity fas P/zm/ doth, i Cor. i$. 3,4, 8cc. and Petcty kdt. 1.) and to bring them to the heliej of that ^ and then haftizc them, before they irrofrany thing to them, or taught them the reft which is now in the holy Scriptures i They were firft to Dtfcipk the Nations ind baptize tbem^ and then to teach them tofibferve aU thirgs tvbtitever Chriji commanded: And the nuin balk of the Scriptures is made up of this la(t, and of the main fubfcrvient hi(lorics and helps.

And accordingly it was the cuftom of all the Primitiv^p Churches, and ancient Dodors, to teach the people fiift the Creed and fumm of Chriftiinity, and to make them Chriftians before they taught them fo muth as to know what Books the Canonical Scriptures did contain : For they had the fumm oi Chriftianity it felf delivered down collaterally by the two kands of tradition, i. By the continuation of Baptifm, and publick Church-profcflions, was delivered the Creed or Co- venant by it felf: And 2. By the holy Scriptures, where it was delivered with all the reft i *"^ ^'^^ whence every novice was not put to gather it of himfclfj but had it colleded to his hand by the Churches.

And you may fee m the writings of all the ancient defenders of Chriftianity (Juftin^ Athenagoras, TaliatfMt^ Clemens Ale»r ^mdrinus^ Aruobittt^ Theofh. Antioch. LaHantiMy TertuJUan, tufebiiHy Augufiine^ &c.) that they ufed the method which I sow iiteCt you to.

And if you conHder it well, you will find that the miracles of Chrii^ himfclf, and all thofc of his Apoftles after him, were wrought for the confirmation of Chrijiianity it felf i«- mtdiatefy^ and moftly before the particular Epiftles or Boq)(S were written > and therefore were only remotely and confe- %iiciitiilJy for the confiimation oi thofe Books as fuch : as

they

The Life of Faith. 93

they proved that the Writcri of them were guided by (he infallible Spirit, in ill the proper work oftheircffi:ci of which the writing of the Scriptures was a part.

1. Therefore fettle your belief of Chriftianity it ftlfi that i«, offomuchas 5<?/'f//w containeth, or importeth: This is roorc cafily proved, than the truth of every word in the Scriptures i bcciufc there are controvcrl»es about the Canon, and the various readings, and fuch like; And this is the natu- ral method, which Chrift and his Spirit have dircdJed us to, And the ApoHlcs and the ancient Churches ufcd. And when this is firit foundly proved to you, then you cannot juftly take any textual difficulties, to be fufficient caufe of raiting difficulties to your faich in the ciTcntials : But you may quiet- ly go on in the iirengthof faith, to clear up all thofe difti* culties by degrees. ^

I know you will tnect with fomc who think very highly of their own miftakes, and whofe unskilfulnefs in thcfe things is joyned with an equal meafure of ftlf conceitcdnefs, who will tell you that this method fmells of an undervaluing of the Scripture : But f would advife you not to depart from the way of Chrift, and his Apoftles and Churches, nor to caft your felyes upon caufelefs hinderances, in fo high a inatter as Saving Faith is^ upon the reverence of the words of any per- verted fa(ftious wrangIer,nor to efcape the fangs of cenforious ignorance. We cannot better jaftific the holy Scriptures in the true Method, than they can in their falfe one : And can better build up, when we have hid the right foundation, than they can who begin in the middle, and omit the foundation, and call the fupcrQru(5ure by that name.

2. SufpcdnotallChurch-hiftory or Tradition, in an ex- treme oppofitjpn to the Papifts, who cry up a private un< proved Tradition of their own. They tell us of l^poftoljcal Traditions, which their own fadion only are the keep rj of > and of which no true hiftorical evidence is produced : And this they call the Tradition of the Church : But we have another fort of Tradition, which muft not be ncgleded or KJc<^ed, unlefs we will deny humanity, ar,d rejcd Chrifiit- nity. OatTraditio tradenSy ox ad ive Tradition, uprimarllv nothing but the cttWn hiftoiy or ufagc of the univerrai

N 3 Ghriftiin

^4 ^'^ Lije of Faith,

Chriftian Church V as Baptifm, the Lords* day, the Mmiftry, the Church Affcmblics, and the daily Church cxcrcifcs i which arc certain proofs whtt Religion was then received by them. And 2. The Scriptures thcmfclvcs. Om Traditio trsdita is nothir^g elfe but thefe two conjun<ftly .* i. The Chriftian Re- ligion, even the Faith then profcfTcd, and the Worjhtf and Ob<dience then cxcrcifed. i. The Bw/^s thcmfcltrcs, of the holjt Scriptures, which contain all this, with much more. But we arc (b far from thinking that Apotiolical Oral Tra< dition, is a fuppiement to the Scuptures, as being larger than them, that we believe the Scriptures to be much larger than fuch Tradition) and that wc have no certainty by any other than Scriptural Tradition, of any mb^e than the common matters of ChriAianity, which all the Churches are agreed in. But he that will not be^eve the mo(^ univerfal pradice and kiftoiy of the Church or world in a matter of fad, mu(i in rcafon much lefs believe his eye-fight.

13. IVhenyouhave foundly f roved,} our fmrtdation^ take mt every difficult oh'jeQion tvhich you cannot anftver^ to be ajufficient etufe of doubting : For ii the fundamentals be proved truths, you may truA to that proof, and be fure that there are waiet of folving the Teeming inconfiftent points, though you are not yet acquainted with them. There arc few Truths fo clear, which a fophiHer may not clog with difficulties : And there is fcarce any man that hath fa comprehetvfive a knowledge of the mo() certain Truths, as to be able to anfwer all that can bcfaid againH it.

14. Come not to thk Jiudy in 0 melancholy or diflraSed frame •fmind: Forinfucha cafe you are Cordinarily) incapable of fo great a work, as the tryal of the grounds of Faith : And therefore muf) live upon the ground- work before laid, and wait for a fitter time to clear it.

15. fyhen new doubt t ^rife^ mark^ whether they froceed not from the advantage tvhieh the tempter fndeth in your minds ^ rather than from the difficulty of the thing it felf: And whcthef you have not formerly had good fatisfa^ion igainfl the fame doubts which now perplex you: If fo, fuffer not every dif- compofurcof your minds, to become a means of unbelief; And fufFcr not Satan to command you to difputc your faith

al

The Life fif Faith, 95

at his plcafure : For if he luay chu(c the time, he may chufc thcfucccfs. Many a min hafh c*ft up a hrgc account well, or written a learned Treatifc or Pofitlon well, who cannot clear up all objc(3ed difficulties on a fudcJen, nor without Books tell you all that he before wrote > cfpccially if he be half drunk or flccpy, or in the midll of other thoughts or bufinefs.

15. When you arc once perfwaded of the truth of Chri- flianity, and the holy Scriptures, tbink^ not that you need not ftudy it any more^ becaufe you d§ already confidently believe it ; For if your faith be not built on fuch cogent evicfence as will warrant the condufion fwhcthcr it be at the prcfcnt found or not) you know not what change affaults may make upon you (as wc have known them do onfome ancient eminent Pro- feflfors oftheftri^eftGodlinefs, who have turned from Chrift, and the belicfofimmortality.^

Take heed how you underftand the common faying of the Schools, that Faith dijftretb from Knoivhdge^ in that it hatb not EvidfMce : |t hath not evidence of fenfe indeed > nor the immediate evidence of things invifible, as in tbemfdves i but as they are the conclufions which follow the principles which are in themfclves more evident. It iS evident that God is truCi and we can prove by good evidence, that the Chriftian Verity is his Revelation : And therefore it is evident (though nof immediately in it fclfj that the matter of that word or icvc- lation is true. Axid as Mr.Ric^. Hwi^er tr^Jy faith [N^ man indeed believeth beyond the degree of evidence of truth which appeareth to him, how confidently focver they may talk.] I remember that our excellent V/^^er anfwcrcd me to this cafe, as out o( Ariminenfj/^ that Q^ith hath evidence 91 Credibility^ and fcience bath evidence of Cettainty^ But qa- dou^edly an evidence of Divine Revelation, is evidence of Certiinty. And all evidertc;cof Dii/i»f Crf</j^j/<f)i, iscvidencic cX&tnainty \ though of humane faith and credibility^ iheftfc bcothcrwife.

1 6. Yea, think^mt that you havt done the fettling of your fditi^- when once ym havefoundout the foundiii evidence/^ and are able to anfrver aS ObjeSions : For you mu(l grow liill in th« fuller ^ » diiccriung and digcfiing the fame evidences which you have

0 difcccncd ;

96 The Life of Faith,

difccrncd : For you may holdihem (b loofcly, that they may be cafity wrcftcd from you : And you may fee them with fo clear and full a knowledge, as (halinablifh yojr mind againA all oidinaiy caufcs of mutation. It is one kind ('or degree rather) of knowledge of the fame things, which the Pupil,and another which the Dodor hath. I am fare the knowledge which I have now of the evidences of the Chrirtian Verity, is much different from what I had thirty years ago, when per- haps I could (iy neer as much as now i and ufcd the fame Arguments.

17. Cor^^x^tt rveH the great contentions of Ph'ilojophen \ uni the great uncertainty of moii of thofe N/itiom, to which the In- fieUls would reduce our faith^ or which they wot*ldntah^e thete^ by which to try it. They judge Chriftianity uncertain, becaufi: it agrecth nor with their uncertainties', or certain crrours. ! \ <

18. Efifave not your Reajonto the oh]eGi of fenfe : While wc are in the body^ our fouls are fo imprifoned in flefh, and have fo much to do with worldly things, that moft men by averfe- ncfs and difufc, can hardly at all employ thdr minds about any higher things than fenfitivci nor go any further than fenfe conduccth them. He that will not ufe his foul to con- template things invifible, will be as unfit for believing, as a Lady is to travel a thoufand miles on foot, who never went out of her doors, but in a Sedan or Goach.

19. VJhexcyoxxivpant of learning, or ester cife or light ^ doth cduje any difficulties which you cannot overcome^ go to the tmre wife and experienced Believers^ and Pafiors of the Church, to bi your heifers: For it is their office to be both the prefervers ajrid expounders of the facred Do^rinc, and to be the helpers d fht peoples faith, the Priefif lips fhould preferve knowledge, and they fhouldfee\the Law at his mouth : for he is the tnejjenger of the Lord of Hofis, Mil 2. 7. 1 n. v>

"20. Laftly, FaithfuHypraSlfe with Love and alacrity what ytu do believe, left God in jujiice leave you to ^f believe that which you would not love and praliije.

So much to dire6l you in the method of your endeavours, (ot the getting ind J^n^igthtning of hith^ ' ' ;^^/ . ^ <s«y^'

CHAT,

7he Life of Faith, 97

CHAP. III.

7he Evidences of Faith,

THcfe things in the Order of your ecquiry being prefup- pofcd, proceed (o the conlldcration of the Evidences them- selves, which fully prove the Chiiftian Verity : And here Comittingthc prcpirttory confidcrations recited at large in mY\_KeafoHj oUhcCbrilhanKeligioti] I (hall only fct befoie you the grand Evidence it felfy with a brief recital of fomc of thofe means, which bring it down to our notice in thefc rimes.

The great infallible witrefs o( CHRIST, is the SPIRIT o( GOD, or the Holy Ghofi : Or that divine operation of the Holy Spirit^ which infaWibly provcth the attefiation ofGod himfdj^ as wrrre/frng him in it, as thc/r/Vz- cipal caufe.

As we know the Coin of a Trittce by his intage and fuper- fcriftioHj and know his z&s by his publick proper Seali And as we know that God is the Creatour of the world, by the Seal of his likcnefs which is upon it : Or as we knowjhc Father of a child, when he is Co like him, as no other could be- get : So know we Chriji and Chrijiiamry to beof (Jc^/, by his un\m\tihk image ox imprtffion.

The Fctvcr^U^ifdmzndGtodncfi of God, ire the effcntiali- ties which we call the Nirr«rr of God : Thefc in thiit proper form, and Hanfcendent perjeQian, arc incovnmunicahlt : But when they produce an cflfc^S^ on the creature, which for the rcfcmbUnce may analogically be called by the fame names > the wtfmfi arc logically C5www«ictfi/f, though the thing it h\( Cwhich is the Divine EfTence or Pcrfc<ftions)bc ftill incommuni- cable : But when they only produce efFcds more hetcrogcneal orcquivocal, then we call thofc eifcds only the foorfteps or £/fwo«/fri»tit»«$ of their caufe. So GOD, whofc Pow^r, ITi/- dom and Goodmfs in it fclf is incommunicahle, hath produced , inteVeGtral Matures y which are fo like him, that their likcnefs is called his Image y and analogically (yet equivcJCally) the created faculties of their Porr^r. hteHcQ md Willi are cail:;d

O by

^8 The Life of Faith,

by luch names, as Wu arc fain (ioi want of other words) to apply to God (i\\t things fignificd being tranfccndcntly and uncxprclTibly in God, but the wor^/j firft ufcd of, and applied to tnc creature.) But the fame God hith fo demonitiated his P(5W«r, and Wfdom^ and Ooodmfi in the Creation of the mt- terral or corporeal parts of the world, that they arc the ve- fiigia and infalhblc proofs of his caufation and perfe(ftion5, (being fuch as no orhcr caufc without him can produce) but, yetnoj fo properly called his l^^e^ as to his fVifdom and Goodnefl^ but only of his Forver. But no wife man who fecih this world, can doubt whether a God of pcrfcd Povcer^ Wis- dom ^ndGoodnefs^ was the maker of it. Even fo the perfon and dodrine of Chrifi, or the Cbrifitan Religion ohjfSivtly confidcrcd, hath fo much of the Iwage^ and fo much of the dintonjirative irnpreUfioHS of the Nature o( Go6y as may fully alfure us that he himfclf is the approving cau(e.

And as the Sun hath a double Light^ Luk & Lumen, its f jfeHtial Light in it [elf, and its emitted beams, or communi* cated Light i fo the Spirit and Image of God, by which Chrifi: and Chrifiianity arc demond rated, arc partly that which is ejfential, conjittutive, and inberentf and partly that which is fent indc^ntmumcatedftomhitn toothers.

In thc/>ry/(»»of Cin/f there is the moil excellent Image of God. I. Wonderful Powfr, by which he wrought miraclei, and commanded Sea and Land, Men and Devils, and raifed the dead, and raifed him(cif > and is now the glorious Lord of all things. 2. Wonderful ITifdotH, by which he formed hi& Laws, and Kingdom, and by which he knew the hearts of men, and prophecicd of things to come. 3. Molf wonderful Love znd Goodnef, by which he healed all difea(cs, and by which hefaved miferable fouls, and procured our happmcfs at fo dear a rate.

But as the ejfential Light of the Sun, is too glorious to be well obfcrvcd by us ; but the emitted Light is it which doth affc^ oureyts, and is the immediate objed: of our fight > at Icaft that we can bcft endure and ufe^ fothc Effential Ferfe- Gietti of Jefus Chri(t,arenot fo immediately and ordmarily fit for our obfervation and ufe, as the lejfer communicated beams^ which he fcm forth. And theft trc cithci fuch as were the

immediate

The Life of Faith, ^^

immediate cffe^s of the Spirit iaChiil) himfdf, oi his pctfo^ nal opeiationSi or elfe the e/fcAs of his Spirit in orl^rri ; And that is either fuch as went ^(/ore fcim, or fuch as wctefreftHt mth hiniy or fuch as foOtived after him : Even as the emitted . Aigbt of the Suftt is either that which is next to its EjftHce-, or that which (Ireameth further to other creatures : And this laA is either that which it fcndcth to us before its own ap« pearing or rifing, or that which accompanieth its appearing, or that which leaveth behind it as it fctteth or paffcch away » fo mull: wedininguilh in the prefent cafe.

But all this is but One Light^ and One Spirit.

So then, I (hould in order fpeak i. Of that Spirit in the sror^^and iroril^iofCiirri/thimfeir, which cr7if/(ir«rcrib the Chri' ftian KeligioH, 2. That Spirit' in the Prophets and Fathers be- fore Chrift, which was the antecedent light. 3. That Spirit in Chrifis followers, which was the concomitant and fubfe- quent Light or witncfs : And i. In thofen^x^his abode on earth : And ^. Of thofe that are more remote.

CHAP. IV. The Image of Gods JVifdam,

I. A ND fit ft, obferve the three parts of Gods Image, or Xjl imprelii upon the Chnrtian Religion in it felf as con- taining the whole work of mans Redemption, as it is found in the works and do^rinc of ChriO.

I. The WISDOM of itappearcth in thefe particular ob- fervations f which yet (hew it to us but very defc6:ivcly, for want of thecUatneffy and the integrality^ and the ordtr of our knowledge ; For to fee but here and there a parcel of cftie entire frameor work,and to fee thofe few ptrceh as diflocated, and not in their proper pUces and order \ and all this but with a dark^ imperfe^^/tgibr, is far from that full and open view of thtmanifold JVifdom of God in Chrift, which Angels and fu- pcriour intcUe^s have. J

I. Maikhow wifely God hath ordered it, that the three Kfft»ti0litiff.m the Divine Nature, Poirer, JnteOe^fQH and fftVy

Q a Omni'

lOO

7h£ Life of Faith,

Omnipotency^ Wisdom and Goodntfl, and the three pcrfons in thcTrmity, \\\c Father^ ih^ fVord and the 5^Jriri and the three Caufahtics of God. as thcjfj^cifMt, D/rrflm and final Caufe, (ojrvbontj and thr-pgh tvbom^ and to vphom are all things^ fliould have three mort eminent ^ecmina or mfrejjiotts in the WO'M, or three m'A\ confpicuous works ro declare and glori- fiethcmi viz. Nature, Grace znd Glory. And that God fhould accordinjily ftand related to nnan in three anfwerablc Rela- tions VIZ, as our Creatour^ our Kedeemtr^ and our Verfe^er Cby HoUn^fs initially, and G/df)' finally.^

2. How wildy It IS ordered, that feeing Mans Ltve to God isbothhis grcatcft^Mrjf and his pfr/(fa;o« and /e/ic/t;', there fliould bcfomc ftandmg eminent means for the attra^ion and excitation of our Lovc ; And this fliould be the moft eminent minifcfiation of the Love oi God to us ; and withall,ofhis own moft perfcd Holincfs and Goodncfs ; And that as we have as much need* of the fcnfc of his Goodnefi as of his Totper^ (Lovitig him being our chief work) that there ftiould be as obfeivable adcmonftration of his Gooduefs extant, as the world iiof his Forver.

3. Eipccially when man had fallen by fi.i from the Lovc of God, to the Love of his carnal felf, and of the creature •, and when he was fallen under vindidive Juftice,and was confcious of the difpleafurc of his Maker, and had made himfeU an heir ofHcU: And when mans nature can fo hardly love one ,^hat in Juftice ftandcth engaged or rcfolvcd to dam* him, fi^fake him, and hate him : How wifely is it ordered that he that would recover him to his Love, (hould fiift declare his Love to the offender in the fullcft fort, and fhould reconcile himfelf vmto him, and fhew his readinefs to forgive him, and to fave him, yea to be his felicity and his chiefcft good : That fo the Rctnedy may be anfwcrablc to the difeafe^ and to the duty.

4. How wifely is it thus contrived, that the fr arte and c our fe of mans obediencr., (hould be appointed to confift in Love and Gratitude, and to run out in fuch ^raife and cbearful duty as is animated throughout by Love , that lo fwect a fpring may bring forth aniwerable ftrcami \ That fo the iGood»efs of our y^litt may appear in the ftpettnefi of our work i and we may ■ot feiYC the God o(Lm and (j/o7,like llavc$,with a grudging

weary

The Life of Faith. 10 1

wcdiy mind , buc like children with dcl'ght and quictncfs : And our wer^ and way may be to us a foretafte of our nward and tnd.

5. And yet how meet wis it, that while we live in fuch a dark matcrul world, in a body of corruptible flcfh, among enemies and fnares, cur duty (hould have fomewhat of cau- tion and vigilancy, and therefore of /r^r and godly forrow to teach us to rcilifli grace the more : And that our condition (hould have in it much of neccffity and trouble, to drive us homeward to God, who is our reft. And how aptly doth the very permiffion of fin it fclf, fubferve this end }

6. How wifely is it thus contrived, that GUry at lart (liould be better relliflicd, and that wan who hath the Joy (hould give God the Ghry \ and be bound to this by a double obliga- tion.

7. How aptly is this remedying dcfign, and all the work of mans Redemption, and all the Precepts of the Gofpcl, built upon, or planted into the Law of natural ferfeOion ; Faith being but the means to recover Lovt \ and Grace being to Nature, but as Medicine is to the Body i and being to Glo- ry^ as Mfdicine is to Health : So that as a man that was never taught to ^eak^^ or tog^, or to do any worl^, or to know any fcicnce, or trade^ or bvfinep, which muft be known acquifitively, is a mifcrable man, as wanting alt that which fhourid help him to ufe his natural powers to their proper ends i fo it is much more With him that hath Nature without Grace^ which n\\il\ healit^ and ufc it to its proper ends.

8. So that it appcarcth, that as the Love of FerfeQiiH is fitly called the Law o/Nrf/wr*, bccaufc it is agreeable to man in hi% Natural ft ate »f Innoceney y (oxhcLarv of Grace maybe now called, the Law of depraved Nature, becaufe it is as fuit- ableto Upfedman, And when our pravity is undeniabtcj how credible (hould it br, that we have fuch a Law ?

9. And there is nothing in the Gofpcl, cither unfuitible to the firft Law of Nature, or contradidory to it, or yet of any alien nature i but only that which hath the rrloft excellent ap- titude to fubleivc it : Giving the Glory to God in the kigheft, by rcttoring Feast vnt9 the Earthy and Goodnefs tttfards nun.

O ) lO. And

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10. And when the Vivine Mjii«n% is apt in the order of Government, to communicate fomc Imagf of it U\( to the Creature^ as well as the Divim PerfeSiioHi hare communicated theif />«#g^ to {he Creatures \n their Natures ot Beings, how wiftiyr it is ordered, that mankind (hould have c«c univer/al Vtcarhus Headot Monarch ? There is great reafon to believe that there is Monarchy among Angels : And in the world it moft apparently cxcellcth all other forms of Government, in Older to Z/W, and Strength^ ind Glory: and if it be aptcr than fomc others to degenerate into o^fnffmg Tyranny^ thit is only caufed by the great corruption of humane Nature : and thercfofc if we have a Head who hath no fuch corruption, there is no place for that objed^ion. And as it is not credible that God would make no communication of this Image of his Dominions in the world i fo it is certain, that bcfides the Lord Jcfus, the world hath no other Univcrfal Head (what- ever the Pope may pretend, to be an Vmverfjl Vicarious Aftf- narch, under the Vniverfal Vicarious Monarch.) Kingdoms have their Monarchs fubDrdinate to Chrifl i but the world hath none but Chrift alone.

1 1. And how meet was it that he who was the Monarch or Deputy of God, ihou^d be alfo the Mediatour ! and that a poU luted finncr dwelling in clay, ftiould not come immediately to God, but by a Reconciler^ who is fvorthy to prevail. ,

1 2. And when we had loft the k^toxv ledge of God^ and of the world to come, and of the w^y thereto \ yea and of ont filves too, and oar own immortality of foul , how meet was it thit Mfure Revelation (hovAd Celtic \xsy that we might know whit tofeek,, /and whither to return, and by what way ! feeing L/gfct muft be the guide of our Love ^ni Power. And who coald fo infallibly and fatisfa(aorily do this, as a Teacher fcnt from God, of pcrfedcft knowledge and veracity.

13. And when God intended the free (orgivcncfs of our fins, how meet was it that he who would be the Mediatour of our pardon, (hould yield to thofe terms, which are confiaent with the ends of Government, and cxpofe not the wifdom, and veracity, and jufticc, and the Laws of God to the world* contempt ; If no mark of odioufnefs ftiould be put.upon fin, nor any dcmonftiation of Juftice been made, the Devil would

have

Tht Life of Faith. iq^

hive tnurrphcd,and fiid, Did not I fiy truer than God ? when he told you o{ dyings and I told you that you (hould not die > And if the grand penalty had been remitted to the world, for four thoufand years together fucccfTively, without any luffi- cientdcmonftration of Gods Juftice undertaken, why Ihould any finocr have feared Hell to the worlds end ? If you f*y, that Rfpfwftfucrtf/o^f might be fufficienr, I tnfwer, i. That is no vindication of the Jnjlice and Truth of the Law-maker. 2. Who (hould bring a finner to Refeutance^ whofe heart is corrupted with the love of fin? 3. It would hinder Repcn- tancc^ if men knew that God can forgive all the world upon bare Repentance, without any reparation of the breaches .made by fin, in the order of the world. For if he that threatneth future mifery or death for lin, can abfolutely difpenfe with that commination, they may think that he may do fo'as eafily by his threatning of death to the impeMitent.

If you fay, thitJhreatHmis \n a Law, zrenot falfe, when they are not fulfilled, becaufe they fpeik not de eventu^ but de debiiopans \ I anfwer, they fpcak diredly only de debito i but wifhall, he that maketh a Law doth thereby fay, JhifJhaU be the Rule of your lives , and of my ordinary Judgement, And therefore confequcntly they fpcak of an ordinary event alfo ; And they arc the Rule of Jufi Judgement, and therefore Ju- flice muft not be contemned by their contempt.

Or if any (hall think, that all this provcth not a dentonftra- tioH of Jujiice on the Redeemer to be abfolutely necc(rary, but that God could have pardoned the penitent without it i it iincverthelefs manifc(t, that this was a very wife and con- gruous way : As he that cannot prove that God could not have illuminated, and moved , and quickened the inferiour fcnfitivcs without the Sun, may yet prove that the Sun is a noble creature,in whofe operations Gods Wifdom,and Power, and Goodiiefs do appear.

14. And how agreeable is this do6ti'inc of the Sacrifice of Chrijfy to the common doftrine of Sacrificing, which hath been received throughout almo(i all the world ! And who can imagine any other original of that pra(^icc, fo early and fo univcrfaUy obtaining, than either divine revelation, or fomc- whit eyen in nature, which beareth witncfs to the nccefTity

of

104 ^^^ ^^fi of Faith.

of a dcmonftration of Gods Jufticc and difplcafarc agamft fin ? O

ig. Howwiftly is it determined of God, that he who undcf takes all * is, (hould be Mau, and yet more than Mrfw, «v«nGod> That the Monarch of Mmkind, and the Media- tour, and the Teacher of Man, and the Sacrifice for fin,(hould Rot be only of another kind i but that he be one that is^ fit to be familiar with man, and to be infercftcd niturally in bit concerns i and one that is by uuture and nearncjl capable of thcfc underfakirgs and teUtions? And yet that he bcfo high and near the Father ^^i may put afufH icnt value on his work?, and make him moft meet to mediate for us ?

16. How wiicly is it ordered, that with a perfcddot^rine, wt(houldhavc the pattern of ^perfeii /</<?, as knowing how agreeable the way of imitation is to our natures and ne- c<ffi;ics? ♦

17. And IS i pattern o( ail other vertuc is ftill before us i fo how fit was it, efpccially that we fliould have a lively ex- ample, to teach us to c<j»ffWM this deceit/ul vorld, and tofct little comparatively, by reputation, wealth, prchcminencc, grandeur, pleafures, yea and life it fclf, which arc the things which all that perith prefer before God and immortality?

18. And how needful is it that they that muft be over- taken with renewed faults, (hould have a daily remedy and refuge, and a pUifter for their wounds-, and a more accept- able name than their own to plead with God for pardon ?

19. How meet was it that our Saviour ftiould rife from the dead ('and confcquently that he (hould dic^ to (hew us, that his Sacrifice was accepted, and that there is indeed another life for man i and that death and the grave flisll not (iill de- tain us?

20 And how meet was it thit our Saviour (hould afcend into Heaven, and therein our natures be glorified wi:h God j that he might have all power to fini(h the work of mans falva- tion, and his po(re(rion might be a pledge ©f our future pof- fc(Hon>

a I. Moft wifely alfo is it ordered of Go^, that man might not be left under the Covenant of Works, or of entire naurc, which after it was broken, could never luOiHc hiro,and which

was

The Life of Faith. 105

.was now unfuitablc to his laplcd lUtc, and th?t God (hould make a Ne^ Covenant with him as his Kedecmcr, as he made the UtR as his Creatour ; and that an A^ of general pardon and oblivion, might fccure us of foigiveniTs and cvctlafting life : And that as we had a Rule to live by for preventing (in andmifcry, wc might have a Rule for our duty in order to our recovery.

22. And what more convenient conditions could this Covenant have had, than [<i believit\g and tbank^fulAccepance ef therntrcy^ and a penitent and obedient joUvPingof our Rc- deewer unto everlafting life .^]

23. And how convenient is if, that when our King is to depart from earth, and keep his rcHdence in the Court of Heaven, he (hould appoint his Officers to manage the humane part of his remaining work on earth ? And that fomc fhould do the extraordinary work, in laying the foundation, and leaving a certain Rule ind Order to the reft, and that the reft (hould proceed to build hereupon i and that the wifcft and the bcftofmcn, fhould be the Teachers and Guides of the reft unto the end.

24. And how neccOary was it that our Sun in glory (hould continually fend down his beams and influence on the earth ^ even the Spirit of the Father to be his conltant /4g€nt here be- low y and to plead his caufe, and do his work on the hearts of men? and that the Apoftlcs, who were to found the Church, (hould have that Spirit, m fo confpicuous a degree, and for fuch various works o( Wcndet and potver^ as might fufticc to confirm their teftimony to :hc world : And that all others as well as they (0 the end., (hould hive the Spirit for thofe works of Lov* and Renovation, which arc neceflfary to their own obediena and falvatioa. . hi » *

a$.How wirdy it isoiJcrcd,that he who isour King^\s]L(rd o/«17,and able to defend his Church,and 10 reprcG bis proudeft cnemits.

26. And alfo that he (hould hcour final J udgf^ who was out, Saiour and Lawgiver^ and made and fealcd that Covenant oiGfiQthf which we muft be judged ; That judgement may ' * ret be over dreadful, but lather dcftrable to his faithful fct- varus, who ftiall openly be juftiiied by him befoie all.

P 27. How

IQQ The Life of Faith,

27. H w wifcly inarh God ordered it, that when death is ^ naturally fo terrible fo man, wc (hould have a Saviour that went that way before us, and w«$ orcc dead, but now hvech, and i» where we n ufl be. and hath the keyes of death and Heaven-, that v»^c,raay b )!dly go forth as to his pt fence, and to the innumerable pcrfcdcd fpintsofthe juft, and may com- mend our fouls to the hands of our Redeemer, and our Head . 28. As alTo that this (hould be piainly Ycvtalei\ and thit th Scriprures arc written in a method and manner fit for all, even for the m':ancrt, and ihat Miniftcrs be commanded to open it, and apply it, by tranflation, expofitioo, and earn eft cxhortt'ionj that the remedy may be fuited to the nature and extent of the diicafe : And yet that there be fome depths, to keep prcfumptuous daring wits it a didance/and to humble them, and to exercifc our diligence.

2p. As alfo that the life of faith and holinefs (hould have [Ruch ojipfition in the world, that its glory and excellency might the nr>ore appear, partly by the prefcnce of its con- traries, and partly by its exercife and vi^oriei in its tryals *> and that the godly may have ufe for patience, and fortitude, and every grace -, and may be kept the cafilier from loving the world^and taught the more to defirc the prefencc of theirLord. 30. Laftiy, And how wifely is it ordered, that God in Heaven, from whom ail cometh, (hould be the end of all his gtaces and our duties } and that himfcif alone (hould be our home and happinefs v *nd that as we are made by him, and for him, fo wc (hould live with him, to his pra fc, and in his love for ever : And that there as wc (hall have both glorified (buls and bodies-, fo both might have a fuitable glory i and tbat our glorified Redeemer might there be in part the Media- tour ofour/r«irifl«,as here he was the Mcdiatour of acquifition, I have recited haftily a few of the parts of this wondrous frame, to (hew you, that if you faw them all, and that in the r true order and method, you might rot think (Grange that [_NoVP unto tb« principalities and powers in heavenly places it , witde k^otVH by tie Church xht manifold vp if dom 0/ God^ Ephef a, II. which was the fir(% part of Gods Image upon the Cbrt- fHatt ReligioHi which I was to (hew you.

Butbcddesalhhis, the WISDOM of God is cxprclTcd in

thft

The Life of Faiik, jq.

thc holy Scripturci thefc fcvcril waics: i. In the Revelation o( things fafiy which could not be known by my mortal man : As the Creation of the world, and what- was therein done, before roan himfdf was made : Which experience it (elf doth help us to believe, becaufc we fee exceeding great probabi- lities that the world was not eternal, nor ot any longer du- ration than the Scriptures mention : in that no place on earth hath any true monument of ancientcr original i and in that humane Sciences and Arts arc yet fo impcrfed, and fuch im- portant additions are made but of late.

2. In the Revelation of tbivgs dtfiant^ out of the reach of roans difcovcry. So Scripture, Hiftory, and Prophecy do fre- quently fpeak of prepirations and anions of Princes and people afar of.

3. In the Revelation of the/Vtfrfff ojmem hearts : As Elijha told Gebemi whtt he did at a diftancc : Chrift told Nathaniel what he faid, and where : So frequently ChriH told the Jews, and his Difciples, what they thought ^ and (hewed that he knew the heart of man : To which we may add, the fearching power of the Word of God, which doth fo notably rip up the fecrets of mens corruptions, and may (hew all mens hearts unto themfclves.

4. In the Revelation oicontmgtnt tbixgi to come, which is molt frequent in the Prophecies and Promifes of the Scripture : not only in the Old Tc(tament, as Vanirl, &c. but a1(b in the Gofpcl. When Chrift foretelleth hit death and refurrc^Hon, and the ufagc and fuccelTcs of his Apoftlcs, and promifeth them the miraculous gifts of the Spirit i and foretold Peter thrice denying him > and foretold the grievous dctira(Sion of Jerufahm^ with other fuch like clear predidions.

5 . But nothing of all thefe predi^ions doth (hinc fo clearly , to our fclvcs, as thofe great Promifcs of Chrift, which arc fulhlledtoourfdvcs, in all generations. Even the Promifes

and Prophetical defcriptions ef the great work of Converfion, Regeneration or Sandificafion upon mens fouls, which is wrought in all Ages, juft according to the delineations of it in the world: All the humblings, the rcpentings, thedefives, , f ^\ the faith, the joyes, the prayers, and theanfwers of them, which wcrcforctoldj ind was found in the 4rft Believers, are

Pa pcifotnicd

io8 The Life of Faith.

. ■! IP II. . , ■ '

pcifoimcd and given to all true ChnlUans to this day.

To which may bs added, all the Prophecies of the extent of the Church i of the convcrfion of the Kingdoms ol the world toChrifti and of the oppofitions of the ungodly fort thereto i and of the perftcutions of the followers of Chrilt, which are all fu'nllcd.

6. The WISDOM of God aUo is clearly manifcftcd in the eonca'cnation or iiarmony of all ihcfc Revelations : Not only that there isno r^al contradidtion between them, but that ihty all conjundly conipofc one entire frame : As the age of man gocth on irom i. fancy to maturity, and na'.ure fitteth her endowments ani provilions accordingly to e»ch degree » fb hath f he Church proceeded from its infancy, and (o hive the Revilarions of God been fuircd to its ftvcral times ; Chrift who waspromifcd to Adaw, and the Fathers before M)ffs^ for the hrlU wo thoufand years, and lignified by their Sacri-. fices , was more fully revealed for the next two thoufand years, by Mefes firft in a typical Gofpel Cthe adumbration of the grace to come) and then by the Prophets, (cfpccially Ifaiahy Micah^ Daniel and Malachi) in plainer predictions. And then came John Baptiji the fore-runricr, and Chrift the MeflTiah, and the Spirit upon the Apofiles, and finifhed the Revelation: So that it may appear to be all one frame, con- trived and indided by one Spirit. And the effeds of it h«ye bctn according to thcfe degrees ef the Revelation.

And the end ol the world Cwhether at the end of the laA two thoufand years, ot whtn«cifc God plcafeth^ will (hortly fhew the unbclievmg themfelvcs that the period ftiall ful- fill what is jtt unfulfilled to the leafi jot and tittle.

CHAP. V.

Tbg Image of Gods Goodneji,

IJ.'TpHE fccondpart of Gods Image on our RtJigm, is X that of his matchlefs GOODNESS^ The whole fyfteme of it is, the harmonious cxprcffion of GODS HO' LlNESs and lOVB, The paiticulars I mua but nime, \c& I b€ too long. I. The

The Life of Fait h. 109

1. The /^wr/jor of it, Jefus Chriit, was peiftdly Goodhxm- fclf i being Gcd and man > linlefs in nature, and in life •, liting^ il}d dying, i.n6 nfjiig fo d^ goody and niaking it his (fficc zr.d his work, even in Heaven, to do mankind the grcatcll good.

2. The Miitter of the Chriftim Religion, is GOj) him- felf the infinite Good. The ufc of it is, to tfach men to kfJtv Ge^, and to bring us to him. To which end it makcth a fuller difcovcry (f his blciTcd nature, attributes and works, than is any where elfc to be found in this world.

3. The urmoli £«<i of it is the highert imiginable i the pleafing and glorifying of God : For he that is the Beginning of all, mult needs be the End of all.

4. It leideth man to the highcfi ftate of felicity for himfell Cwhich is an E«i conjunct in fubordination to the higbefi.J There can be no greater happincfs imaginable, than the Chri- nian Religion dircdech U5 to attain.

$. It placeth our happnefsfo certainly and clearly in thit which is happiiicft indeed, that it dire(ftcth mans intentions, and dtUrts, and Icavcth rhem no longer to the old variety of opinions about the chickrt goi)d : Nature pcrfcdtcd, and working by its perffdicH d<ft^ upon the moft perfect obje<S, and r' ceiving the moQ full communications from him, and this for ever, muft needs be the mort perfe(^ felicity of man. To hive all our faculcies fully pcrte6l, and lo live for evtr in the peifc(3light and love of Cjod; and to be accordingly be- loved of him i this is the end of Chrilliinity.

6 Tothn tndy the whole defign of the ChriiVian Religion \iioma}(^m(i>igood, and to cure him otaU evll^ and to pre- pare him juftly for that blcflcd ftatc.

7. To that tad {\\c great work of Jcfus Chrift is, (o fend I down the fandHfjing Spirit of God, to make men new creatures,

and to regenerate them to the Nature of God himfelf, and to a heaven y mind and life : That they may not only have pre- cepts which are good, but the potver of G d to mak^e them gW, and a heavenly principle to tit them lor Heaven.

8. To tbjt tndy the principal means is, the fulkll revcla- '

tion of the love of God toman, that ever was made, and more *'f^'\^ than is any where dfe icvealed. AH the dcilga of ChiiOianity

V 3 is' .

^^

iio 7'<6e Lije of Faith,

is but to (hew God to man, in the fuilet^ protpcdt of his Good- nejtttii unmcafurable Love^ that Co he may appear more ami' dhle to U8 , «nd ;mty be moie teloved by us i that L-^vtug Gtod^ Htfs may make uj goody and make us happy.

9. To encourage us to Lnje and Goodtiefs^ God doth in the Gofpdgivc us the pardon of all our ftas, as (bon as ever wc tnrn to him by Faith and Repentance : Though wc have dcfefvcd Hell, he dccUrcth that he will forgive us that dcfcrt. If we had come to Hell before we had been redeemed, I think we (hould have taken that Religion to be good indeed, which would have brought us the tydings of forgivenefs, and (hewed usfo ready a way toefcapc.

10. And this wfrc)' is givcnby^nty/i/vfr/ji Coveainty of- fered to all, without exception : And the Condtiiens arc fo reafonable, that no one can have any juft pretence againft them. It is but to accept the mercy offircd with ^ believing thankJuQ mindy as a condemned man would do a pardon. And what can be more fui table to our mifcrable Oate >

II- And to bring us to all this, and make us i&r;/y, Chri(\ hith given us a molt holy word and dodrinc : pcrfe<^ly holy \n\i%prcceptSy and in its frobibitionSy and all the fubfeivient hi(^orics and narratives: And he hath added the peifcd pat- tern of his kcly lifc^ that our Kule and Examfle might agree.

12. Sogood is this word, that it calltth us to the higbefi degree ofGoodnefs, and makeih P<-r/ffli#Mit felf our ^«fj> i that our duty and bappi»efs may agree i and we may not have /«- hefty to bc^tf<^and miftrabUy but may be every way bound to oxxt ovpn felicity : And yet fo good is this Covenant of Grace, that it takcth not advantage of out infirmities to ruine us, but notcth them to humble us, in order to our cure: And it acccptcth/i^ceriry, though it conrimand perfeGie^. And Chrift lookcih not at our failings, as a fcveie judge, but as a Phy- fician, and a tender Father.

13. So goo^ is our Religion, that the great thing which it icquireth of us, is to prefer thegrr4ff/J goedt before thclefTer, and not to belike children who take it for their riches to fill their pin-box i or like foolifh Mcrchants,who had rather trade foi trafh, than for goId.Thc great bullnefs of Chriltian precepts is, to make us know that wc are capable of better things than

meat

7te Life of Faith. i j ,

mcar, and dnnk, «nd luO, and fports, and wcalch,ar4d worldly honours » that the Love of God, and the felicity ol the /o«/, in Grace ^ndGloty^ may be preferred before the pleafurc of a Svvinc. Ard »s not that good, which c<illeth us up to the great eji good, and will not aSovp tts to be fuch enemies to our fclvcs, as fo take up with the Icfler >

14. Yea, when we have wo(f, it ftill engagcth us to feck more: And will not allow us to take up with » /orr degreeof grace, or with a little meafure of the greateji good : But to fhcw that God would have us to be ftill better, and to have wore, it is made our duty ftill to atk^ more, and ftill to ^re[s higher, and labour to be better. Askjt^g in prayer is made our daily work* and Gods giving, and our receiving may be our daily bleffednefs. /

15. The mercies here provided for us, extend boih tofou and body : For though we may not prefer the lefs before the greater i yet we (hall have it in its place ; If we feck hrA the Kingdom of God, and its righteoufnefs, and hbour firft fot the food which never pcrifheth, all other things ftiall be added to us ; We (hall have then to do us good,but notjo do us hurt. For godline(s is profitable to all things, having the promifc of the life that now IS, and of that which is to come, i Jim, ^.

16. Andthc future pcrfe^ Goodttefs, may invite us to pre- fent imperfeU Goednefs, the Promifes o( the Gofpcl do fecond the Precepts, with the ftronge(t motives in the world : Co that cvcrlaftingblcirednelsand joy, w made the reward of tempo- ral fincerity, in (aith, love, and obedience. And if Heaven it fdf benor a reward fufficient to invite men to be gnod^ there IS none fufficiettt.

17. Yetthcpenaldes tT\d feverities o({heChriftian Religion, do (hew the Goodmfi of it. When God coth therefore threaten Hell tofave men from it, and to draw them up to the obe- dience of the Qofpcl ; Threatned cvil of puni(hracnt, is but to keep them from the cvil of fin, and to make men b:ct« ; And he that will te(^ifie his hatred of (Inful evil to the higheO, doth (hew himfeJf the grcateft enemy of it, and the grcafert ^ ^^^^^ lover of good i and he that fetteth the (harpcft hedge before ^*i\^ U9j aod the tcfitble wainjpgs to keep u$ from damnation,

doth

^^

1 1 2 7hc Lije of Faith.

doth fliew himfclf molt willing to favc us.

18. Sogoodis Chriltianity, that it turneth all o«r s^iQio}is untogwd: It aJTar^th us that they arc fcnt as needful medi- cine, however merited by our fin : And if dircdtcth us how to bear them cafily, and to make them fwcer, and fafc, and pro- fitable, and to turn them to our incrcafc of holincfs, and to the furtherance of our greateft good, Hfb. i,to 13. Kom.8.i8. 2 Cor. 4. 16, 17, 18.

19. It al(b rtiblifheth a perpetual office^ even the ficied Minijiryy for the fuller and farcr communication of all this good forcmentioned. In which observe thefc particulars, which ftiew the greatnefs of this bencfir. i. The ;)frfo«i called to it, mufi Cby Chrifts appointment) be the poiffji and beft of men that can be had. 2. The number of them is to be fuitcd to the number of the 'people, fo that none may be without thebenefit. 5. Thrir worl^ is, to declare ill this foremention- ed Goodnefs and Love of God to man, and to offer them ail this grace and mercy i and to teach them to be holy and hippy, and to ftt before thcrnt he everhding joyes. 4. The moHner of thcii doing it muft be with huwiltty, as the fervants ofalli with tender love, as Fathers of the flock > with wif- dom and skill, left their work be frulirate i with the grcateft importunity, even compelling them to come in, as men that are loth to take any denyal i and with patient enduring ail oppofitions, as thofc that hid rather fuffcr any thing, than the peoples fouls (hall be unhealed, andl be damned •, and they muft conrinueto-the end, «s thofe that will never give up a foul as dcfperate and loll, while there is any hope: And all this mult be fecondcd with their own example of holinefs, temperance and lovc,45i 29. 2 Tint, 2. 24, 2$ Mattb. 22.S^ 9.

20. So gW is our Religion, that n®lhing but dying goodii the work in which it doth employ us. Befides all the good of pety and felf-prefervatiotiy it rcquireth us to live in love to others, and to do all the good in the world that we arc able, Ephef. 2. 10. Mat. 5. 16. 8c 6. i, 2, &c. Tttut 2. 14. GttL 6. 7,8,9. Good works muft be our fiudy 9.r.6 mr life : *Our '^^1 workan<^nur delight: Even our ei^.e'vus^t muft love and do gooi to, Muf. 5 . 44. Kflw. i2. ! ' 1 . And furc that do- ^rinc is goad, which is pu pole!'/ to traploy men in doing go9A*oi[\. ■ 21. So

The Life of Fait k, J15

2 1. Sogoo^isChriftianity, thit it fivourcth not «ny one fin, but is the grcatcft condcmncr of them all. It is all (or kjtotvledge againlt hurtful tgnorattce i it is all for humility agaiaft all pri^e, (or felf-dettyMl zgun^iW injurious felfijhrtefs y for Jfi- rituMlity^ and the dominion of true Rcafort, againA fenfuality and the dominion of the flcfli> for btavenltncft againft a worldly mind V for finccrity and /iw^/'cit)' againft AWhyfocrifie and deceit ■■, (or love againft triMlice i for unity and peace i^i.ini\ divificm and contentions , for jufiice and lenity in (uperiours, and obedience and fatience in infcriours i for (aithfulnefs in all relations : Its precepts extend to fecret as well as open pra- dices i to the defires and tbet/ghtSy as well as to the words and deeds: It allowcth not a thought^ 01 wordy or adion^ which is ungodly, intemperate, rebellious, injurious, unchafte, or co- vetous or uncharitable, Mat. 5.

22. All the troublesome pait of our Religion, is but our wartaie againft evil , againft fir^ and the temptations which would make us fmful ; And it muft needs be goed^ il all the conftiding part of it be only againft evil, Gal. y 17, 21, 23. Kom. 6. & 7. & 8. 1 , 7, 8, 9, 1 0, 1 3 .

23. It teachcth us the only way to live in the greateji and mo^coHJiant joy. If we attain not this, it is bccaulc we fol- low not its precepts. If endlefs joy foreCten, and all the forcfaid mercies in the way, are not matter for continual de- light, there is no greater to be thought on. Rejoycingalwaics in the Load, even in our (harpeft perf<cu.tions, is a great part of Religious duty, Phil. 3 i, & 4. 4. Pfal. 33. i. Zecb. 10.7. M4f. 5.11, 12. Dfi/t. 12. 12, 18.

24. It ovcrcomcth both the dagger and the fear of death i and that muft be good, which conquereth Co great an e-oil j and maketh the day of the ungodly's/^tfrj, and utter mifcry, to be the day of our defire and felicity^ Rom, 6. 23. 1 C^r. 15, 55. Cc/. 3. 1,4. Phil. 3. 2i.

25. Icobligeth all the Rulers of the world to ufe all theic power to do g0O^> ^ainft all (in within their reach i and

to make their fubjcds happy both in body and in foul, ^ Row. I?. 3,4,5,^- ^

26 • It appointeth Churches to be Societits of Saints^ that b»- linefs and gwduefs combined may be firtng and homnrable^

(^ 1 Cor.

^

IP4 ihi Lift of faith,

lOr. I. 1.& i. I. LHr/*. 3. 13. I 7itf/:5. i2» 13. That ho- ly Alfcmblics employed in chc holy lovctnd praifes of God, might be a icprefcntation of the heavenly Jerujalem , all. 5.

47. It doth makefile Love and Vnion of all the Saints to be fo i?ri(9, that the mercies and joycs of every member,might extend to all: All the corporal and fpiritual blcfSngs of all the Chf iftians, Tyea lud perfoiis) in the world, are mi»e as to my comfort y iS long as 1 car. love them as wy fdf: U it would pleafc me to be nch, or honourable, or learned my ftif, it muti plcafe mc aUb to have them fo, whom I love as my C:\f. And when m llions have fo much matter for my joy, how joyfully flioald I 'hen live ! And though I am obliged alfo to foriow with f h( m, it is with fuch a forrow only, as (hill not hinder any f.an)n»ble joy, I Cor. 1 2.

28. In thefe focietics, every member is bound to contribute his hc!p to the benefit of each other ; fo that I have as many obliged to do me good, as there be ChriAians in the world > at Icaft, according to their ftveral opportunities and capaci- ties i by prayer and fuch diftant means, if they can do no more. And the Religion which givcth every man fo great an intcreft, in the good of all others, and cngageth all men to do good to one another is evidently good it (elf, i Cor. 12. Epbff.^. 15, 16.

29. And all this gW is not deftroyed, but advantagtd and rf^r4v<Jfr(iaccidrnfally by our fin : So that where fin abound- ed, there grace did fuperabound, Kom. 5. 15. id, 17, 18, 19. Grace haih taken occafion by fin to h" Grace indeed^ and to be the greater manifeftation of the goodnefs ot God, and the greater obligation for gfttitudc to the finner.

30. Laltly, All this Goodnefs is beautified by harmony\ it is all placed in a perfe(^ order. One mercy doth not keep us from another •, nor onegr^cf Ofpofc another: nor one duty exclude another. As it is the gr^at declii^tion oi Mrrcjf and Jufiiee wonderfully confpiring in God j ( M.rcy fo ufed as to magnifie Juftice \ fujlice fo ufed as to magMJif Mcrcy^ and not

t ^ only (b as to confiftj fo alfo it workcth antwerably on us ." It fcttcth not Love againft filial fear^ nor joy agamrt neceffary forrcjp^ notfaitk againlt reftntgnet^ norpr^i/f and thanK^gtving

againD

The Life of Faith, I If

againn penitent confcdion of iin, nor true rtprntance againft thepiofitableufeofthe creatures, nor the care of our (buls again(ithep«tfCff ^nA quttt of our minds, nor care for out fannilies, againft contentednefs and .rufting God, nor our la- bour againlt our nectiTiry reft, notfelf-denyt^l againft the due care of our own welfare, nor patience againft due rcriftbilicy, and lawful palfion, nor mercy to men againft true jufticc, nor publick and private good againft each, nor dorh it fet the duty of the Soveraign and the Subjedf, the Maiier and the Servant, the Paflor and the Flock, nor yet their ifttert^^ in any contrariety y but all parts of Religion know their place > and every duty (even thofc which fcem moft oppofitej arc helpful to each other f and all intercfts are co-ordinate^ and all doth contribute to the good of the whole, and of every part, Epfc<:/.4. 2,3, 15,16.

And now pcrutealN his together (but let it have more of your thoughts by far, than it hath had of my wordsj and then determine indifferently, whether the Chriftian Religion bear not the lively Image and fupcrfcription of GOD the frifite effcntial GOOD,

But all this will be more manifcft, when we have confidcr- edhow tOfVEK hath m tbtexecutiony brought all this into cfte(».

CHAP. VI.

Tfat Image §f Gods Vowtr.

III.'*T^H £ third part of Gods Image and fuperlcription on Jl the Chriftian Religion, is his fOJVEK: And as mans own corruption lyeth more in the want of fVi/dom and Good- nefi, than of Popper i therefore he is left capable of difcerning God^ in the imprelTions of his fi^ifdim and Goodnrfi, than of his Poller : feeing therefore he is here moft capable of con- viHion^ and acknowledging the hand of God , I (hall open this aUo in the fcvcral parts, in fome degree.

I. Inthehiftory of the Cr^riow, the Omnipotency of God ii abundantly fct foith i which is proved true, both by the

Qji agreca)}lciic6

1 1 6 The Life of Faith,

agrecablcncfs of the hittory to the effcl^s, and by much fubfc- qucnt evidence of the Writers Vcracify.

2. The fame may be fiid of Gods drowning the old world, and the prcfcrving of Noah and his family in the Ark.

3. And of the dcftru^ion of Sodom and Gontorrah with fire from Heaven.

4. The many miracles done by M^fes upon Pharaoh and the Egyptianf^ and in the opening of the Red Sea, and in the feeding of the Jfraelites in the wildernefe, and keeping their cloths from wearing for forty years i and the pillar which went before them as a fire by night, and a cloud by day, for Co long time ■■, and thi darknefs, and thunder, and trembling of (he Mount at the giving of the Law i with the relt of the Miracles then done, not in a corner, or before a few, but be- fore all the people •, who were perfwadcd to receive and obey the Lavo^ by the reafon of thcfe motives which their eyes had (cen: Andif all this had been faife > if no plagues had been (hewed on Egyft -> if no Red Sea had opened , if no Pillar had gone b:fore them i if no fuch terrible fights and founds at Mount Sinai had prepared them for the Law > fuch reafons woald have been fo unfit to have perfwadcd them to obe- " dience, that they would rather with any reafonablc creatures, have procured fcorn.

And to (hew pofterity, that the hiftory of all this was not forged, or to be fufpedted i i. They had the Liw it fel( then dehvered in two Tables of ftonc to be ftiU fecn. z. They had a pot of Manna ftill prefcrved. 3. They had the miracle- working Rod of Mo/fi iiid Aaron kept likcwife as a monu- Hient. 4. They had an Aik of purpoic to keep theic in, and that in the moft inviolable place of worfhip. 5 . They had the brazen Serpent (till Hezekjab broke it^ ftill to be fcen. 6.Thcy had the fong of their deliverance at the Red Sea for their con' tinued ufc. 7. They had fct feafts to keep the chief cf all thcfe things in remembrance. They had the fca(t of unleavened bread, which all Jfrad was to obfcrve for (even daies, to keep the remembrance of their pafTing out of Egypt in fo great ha{)e, y**^^ that they could not ftay to knead up, and make their bread, bat took It as in meal or unready dough. They had the fea(t oftheP^fleovcrj when every fimily was to eat ofthcPafchal

. Lamb.

The Life of Faith. 1 1 7

Lamb, and the doorpolts to be fprinklcd with the blood, to ktep in remembrance the night when the Egyptiam hrft born were deftroycd, and the Israelites all prcferved. And ifihcfc had been inOitutcd at that time, upon a pretended occallon which they knew to be untrue, they would rather have de- rided thanobfcrvcd them. If they had been afterwards inOi- tured in another generation which knew not the ftory, the beginning would have been known, and the H^ion of the name and inftitution o(M(^es would have been apparent to all j and the inftitution would not have been found in the (»mc Law, which was given by Mofes : And it could not have been Co cxprefly faid, that the I/raelites did all obferve thcfc feifts and folemnities from the very time of their deliverance, but m thofc times when the forgery begatt, all would have knownitto bcfalfe. 8. And they had many other words and ceremonies among them, and even in Gods Publick Worlhip, which were all ufed to keep up the memory of thefe things.

9. And they had an office of Priefthood conftantly among f hcm,which faw to the execution and prcfervation of all thcfc»

10. And thty had aform of civil Policy then eftablifhed, and and the Rulers were to prcfcrvc the memory of thefe things, and the practice of (his Law, and to learn it thcmfclves, and govern by it ; Co that the very form of the Common- wealth, and (he order of it, was a commemoration hereof: And the Parents were to teach and tell their children all thefe things, and to expound all thefe Solemnities, Laws and Ceremonies to them : fo that the frame of Church, and State, and Fami- lies, was a prcfcrvative hereof. ^

5. But, to pafs by all the reft in the OM Tcftimcnr, the ht- earnatien of Chrift was fuch a work of Omnipotent Love^ as cacnot by us be comprehended. That (jj^ (hould be united to humanity in pcrfon ! that humanity (hould thus be ad- vanced into union with the Deity ! and Manbefct above the Angels! that a Virgin (hould conceive ! that men from the Kailftiould be led thither to worflip an Infant by the condu^ of a Star (which Ceftrim thinkcth was one of thofe ArgcTs 01 Spirits which arc called a ^4»«^ of hrc,Pp/. 104- 4J That Angels from Heaven (hould declare his nativity to the Shep- *i

herds, and celebrate it with their praifes ; that J^bn Bapttfi

CL3 ihouUi

,j3 ^he Life of Faith,

(hould be fo called to be his forerunner, and Eli'zahtthy Zacha- ry, SimeoHf and Anm^ (hould fo prophefic of him ; That the Spirit ihould be feen dcfccnding on him at his Baptifm, and the voice be heard from Heaven^ which owned him : that he (hould (t{\ forty dales and nights -, and that he (hould be trxnf- figurcd before his three Difciplcs on the Mount, and Mofa and Elias feen with him in that glory i and the voice from Heaven again bear witnefs to him : Thefe, and nrxny fuch like were the atteftations of VhtKe Ornnipotettcy to the truth of Chrift.

6. To thcfe may be next joyned, the whole courfe of mi- racles performed by Chrift, in healing the (ick , and raifing the dead > and in many other miraculous ads, whieh are moll o( thcfubflance of the Gofpel-hiftary, and which I have recited together in my KfaftnsoftheChrijiiaM Religiofti fee Hcb.2.

7. And to thefe may be added, the Pcvfer which was given overall the creatures, to Chrift our Mediatour. All power in Heaven and Earth was given him, Job. 17. 2. & 1 3 3. Mat. 28. i^. Kom, 14. 9. Epbcf: i. 22,23. ^^ ^^^ made Head over all things to the Church, and all principalities and powers were put under him ! And this was not barely a(rcrt- •d by him, but demonftratcd He (hewed his power over the Devils in cafling them out : and his power over Angels by their attendance : and his power of life and death, byrai(^ ing the dead: and his power over all difea(es, by healing them : and his power over the winds and waters, by ap- pca(ingthem: and his power over oui food and natures, by turning water into wine, and by feeding many thoufands mi- taculoufly : yea and his power over them into whofe hands he was refolved to yield himfclf, by reftraining them till his hour was come, and by making them all fall to the ground at his name.' and his power over Sun, and Heaven, and Earth, by the dtarkeaing of the Sun, and the trembling of the Earth, and the rending of the Rocks, and of the Vail of the Temple, Mat. 27. 45, 51. And his power over the dead, by the riling of the bodies of many, Mat. 27. 52. And his power over the Saints in Heaven, by the attendance of Mi/r^ and Eliat: and his power to forgive (ins, by taking away the penal maladies i

and

The Life of Faith. l I 9

and his powei to change hearts, and ftve fouls, by caufing his Difciples to leave all and follow him at a word , and Zn- ciEifM to receive him, and believe i and the thief on the crofs to be converted, and to enter that day into P^radifc.

8. And his own ReCurrec^ion is an undoubted attei\ation of Divine Omnipotency. If God gave hjtn fuch a vidtory over death, and raifcd him to life when men had killed him, and rolled a Hone upon his Sepukhre, and fealcd and guarded it, there nccdcth no further evidence of the ?ovc>cr of God imprtfting and atttfting the Chrifiian Religion, than that which afccrtaineth to us the truth ofChrilts Kefurre^ton. For he vpii declared to be the Son •f Cod hy VO^EK, by refur- reGionfrom the dcady Rom. i. 4,

9. And his bodily appearance to bis congregated Difciples when the doors were (hut > his miracle at their fiAiing, his walking on the Sea, his vanifhing out of their light, Im]!^ 24. when he had di(courfcd with the two Difciples, his opening their hearts to underlUnd his Word, dec. do all (hew this part of Gods Image on our Religion, even his ?ox9er.

10. And To doth his bodily afcending into Heaven before the face of his Difciples, AUs i.

11. But cfpccially the fending down the Holy Ghoft upon his Difciples according as he promifed : To caufe them that were before fo low in knowledge, to be fuddenly in(pired with languages^ and with the fuU under^andi»g of his ovph n>i!l^ and with unanimity and concord herein v this made his Difciples the living monuments and effcds of his own Omni- potency, A^f 2.

12. And accordingly all the miracles which they did by this power, recorded partly in the A(a8 of the Apoiiles, (or father, the Ads of Panly by Luke who was his companion i) which you muft there read (and no doubt but other Ap ftles ii\ their meafuresdid the like as Faul^ though they are not re- corded i for the/ had all the/^me Promife and Spirit,) This is another imprfffion of POWER.

13. Whereto mult be added the great and wonderful gifts of communicating the fame Spirit (or doing that upon which Go4 would give \i) to tho(c converted Believers on whom they laid their hinds (^^which Simon Ua^w would fain have

bought

i20 The Lije of Faith,

bought with money, Acii 8.) To enable them to fpeak with tongues, to heal difcafcs, to prophcfic, &c. as they thcmfclvci had done, which is a great atteltation of OmMtpotemy.

14. And the lamentable dcftiu(^ionof Jerufalcm by (he RontMnSyforttold by Chnft, was an atteftttion of Gods FOWEK in the levenge or punilhment of their unbelief, and putting Chrift to death.

1 5. And fo was the great fortitude and confiattcy of Be- lievers, who underwent all pcrfecutions Co joyfully as they

. did for the fake of Chiift i which was the effcd of the corro* borating Power of the Almighty.

16. And fo was the Power which the Apoltles had to exe- cute prcfent judgements upon the enemies of the Gofpel, (as ElimiH tnd Simon Magm') and on the abufers of Religion fas Ananias and Sapbyra) and on many whom they excommu- nicated and delivered up to Satan.

17. The fame evidence is found inChrifts Legiflation, as an univcifal Soveraign making Laws for htart and life, for all the world ; Taking down the Laws of the Jewifti Polity and Ceremonies, which God by Mofes had for a time fet up : Com- manding his Minifters to proclaim his Laws to all the world, and Princes and people to obey them : And by thefe Laws, conferring on Believers no lefs than forgivcncfs and falvation, and binding over the impenitent to cverlafling punifh' ment.

18. But the great and continued imprefs of GodsPuirer, is that which together with his W^tfdom and Love^ is made and (hewed in the co»verfion of mens fouls to God by Chrift. You may here firft confider the numbers which were fuddcnly converted by the preaching of the Apoftlcs at the firft. And in how little time there were Churches planted abroad the world : And then, how the Roman Empire was brought in, and fubducd to Chrift, and Crowns and Scepters refigned to him -y and all this according to his own prcdi^ion, that when he was lifted up, he would draw all men to him *, and accord- ing to the predidJions of his Prophets. But that which I would efpecially open, is, the fOfVEK which is manifeftcd in the work of the Spirit on the foult of diei), both then and to this day.

Hitherto

■ftB~-*M^

The Life of Faith. lai

Hitherto what I have mentioned belonging to the Saipture it felf i it ii to be taken as part of our Rtitgion objtQively con- fidcred : But that which followcth is the effeU of that, even our Religion fubjcGively confidcred ; To obfervc how God makcth men Belitvers^ and by believing fanWfieth their bearu and livesy ii a great motive to further our ctr>n believing. Con* fidcr the work, i. As it is in it felf, 2. As it is oppofed b/ all its enemies, and you may fee that it is the work of God.

I. ks the GoodHtfi^ foalfothc (jr«r«fjf ofit, is Gods own Image. It is the railing up of our Aupid faculties to b: lively and aOive to thofe holy ufcs, to which they were become as deadhydn. Tocaufeinan unlearned perfon, a Hrmcr and more diftind belief of the unfccn world, than the moft learn- ed Philofophers can attain to by all their natural contempla- tions ; To bring up a foul to place its h«ppinc(s on things Co high, and far from I'cnio ! To caufe him who naturally ii im- prifoncd in felfijhaefsf to deny himfelf, and devote himfclf en- tirely to Qod i to love[him, to truft him, and to live to him ! To raifc an earthly mind to Heaven, that our bufi- neft and hope may be daily there ! To overcome our pride, and fenfuahty , and bring our fcnfcs in fubjcAion unto reafon, and to keep a holy government in our thoughts, and over our paffions, words and deeds i And to live iN continual prcpararion for death, as the only time of our true felicity : And to fuffcr any lofs or pain for the fafe accom- pliftiment of thill All this is the work of the FOJVEK of God.

2. Which will the more appear when wc conlider, what U done againft it within us and without us \ what privitive and p9/iiiwe avcrfcnefs we have to it, till God do fend down that Life^ and Ligkty and Uve into our fouls, which is indeed his Image ! How violently our fleOily fcnfc and appetite, ftrivc •gainft the reftraints of God, and would hurry us contrary to the motions of grace ! How importunately Satan ioyncth with his fuggeftions! What baits the world doth ftill fet be- fore us, to^ivrrr us, and frrvrrr us ! And how manyinftru- ^^ mentsofitsjfjtrrry, or its cr« Wry, arc BiH at work, toftop uf, or to turn ut back ! to invite oui aflicdioBS down to

R Eiith,

152 T^he Life of Faith.

N.

Earth, and cnlndtc them to lomc deluding vanity, or to lii- Itra^ us in out htaycnly dciign, and to atright or difcouragc us from the holy w^y.

And tf wc think this an eafic work, bectufc it is al(b rw- fonable , do but oblcivc how hardly ir gorth on, till the FOIVEK of God by gucc accomphlh it ! what a deal of puns may the belt and wifcli Piicnfs take with a gracelcfs child, and all in vain ! what labours the worthicft Miniftcrs lo(e on gracclcfs people ! and how blind, and dead, and fcnfc- Icfs a thing, the gracclcfs heart is, to any thing that is holy, even wh'.nrcafon it fclf cannot gainfay it ! And God is pleafcd cyfttimts to weary out Parents, and Matters, and Miniftcrs, With fuch unreachable and flony hearts, to make thetn know what naturally they are thcmfelvcs, to bring them to the m le lively acknowledgement of the POJVEK. which i$nc- celTary to renew and fave a foul. But having fpokcn at Urge of (his in the formentioned Trcatife, I (hall take up with thcfe brief intimations.

19. And the p enervation of that Grace in the foul which is once given us, is alfo an tffcd of the fOWEK of God. Oat itrengthis in xhtLord^ and in ihcpwer of hit mtgbt^ Eph. 6. 10. It is our Lord himfclf, who is the Lord of iifty and whotcPrieJihoodp^ai made after the fotver of an endlefi life^ H*:b. 7. 16. who givethus the Spirit of Pover and of Love^ und of a found mind, 2 Tim i. 7. (or of received tvifdont^ for ffu^fotiffi^of is found ttnderftaKdivg received by inflruSioH i And this text exprciTcth the three parts of Gods Image in the new Creature , tuv/jlo, JlwdiJUufi j^ $i'ya.r»i 3^ aatpfoviffyM. And as Poller is given us with Love and Wtfdom \ fo Tovper with Love and Wifdom do give it us '-, and Power alfo muft pre- fer ve it, I Pet. 1. $. ff^eare l^pt hy the potverofGod through faith unto falvatiottj 2 Tim. i. 8. AccordingtothefcxrerofGod who baihjaved us. The Gofpel it the V<^wtr of God (that is, thcinftrument of his Power) to our falvatitn. Rom. i. 16. So I Cor. I. 18, To us that artfavedit is the power of Godi bccaufe Chrilt whom it revealcth, is the power and wifdovi ef God^v.2^. And thus o\xt faith \\andeth in the power of God^ i Cor. 2. $. 2 Coi. 6. 7. And the Kingdom of God in us doth confift in powir, i Ctr, 4. ao. The mind of man is very

mutable i

7he Life of Faith, 12^

iXiU.i./iei and he that is pofllircd once wjth the dtlircs of thingjS rp'ritual and eternal, would quickly lorethofc dclircs, an.irurn:o prcfcnt things igain, (^whuh are ftill before him, will, highr thirgt arc beyond ou: fenfe) if the Potvtr rjiid AUimy ot the divine life, did not prefcrvc the fpirk which is kii.dicdin us. Though thd do(^xincof Perpvcraucc be con- troverted in the Chriliun Church, yet expedience affareth u« of that which all parties are agreed in : Sonne hold that all true Chriliians pcrftvere i and fome hold that all confirmed Chrtftianspcifevcre fthat if, thofc whocome toa Orong de- gree of gracej but thofe that think othcrwife do yet all grant, that if any fall away, it is comparatively but a very few, of thofe who are Gncerc. When none would perfevere if Om«t- fftency did not pefcrvc them.

20. Laftly, The pOJf^R of God alfo dothconfcqucntly own fhcChriftian Religion, by the Prtftrvation o( ihc Churchy in this malicious and oppollng world Cas well as by the f re « fervation of grace in the foul} which will be the more appa- rent if you obfcrvc, I. That the number of true Chriftiins is ftill very fmall in comparifon of the wicked. 2. That all wicked men are naturally fby the corruption ofnature) their enemies j becaufe the precepts andpradiccofChrifttanty arc utterly agamft their carnal minds and intereHs. j. That the do^rine and pradice of Chriftianity is ftill galling them, and exciting and fublimating this enmity into rage: And God doth by perfecutions ordinarily tell us to our iraart, that all this is true. 4. That all carnal men are exceeding hardly moved from their own way. 5. That the Government of the Earth is commonly in their hand, becaufc if neir numbers, and their wealth. For it is commonly (he ricii tiiat rule i and the rich are ufually bad i fothat the godly Chri^ians are in their power. 6. That all the Hypocrites that are among our felvts, have the fame finful nature and enmity againfl holintfs, and are ufually as bitter againQ the power and pri6^ice of their own proftffion, as open Infidels are. 7. That Chriftitriry is not a fiuit of K^tHrrj Nott nati fed Jadi fumui Cbrifiiani^ faid TertpMiMn. And therefore if Gods Foirfr prcferved not Re- ligion, the degenerating of the Chrinians children from their Parents nund and way, would ha()ea its cxtin^ion in the

R 2 world.

124 ^^^ ^^fi */ ^^^^^'

world. 8. And as it is & Religion which mult be tttught u» \ fo it rcquircth or confiHeth in fo much vpifdont^ and vnUmgnifi^ wd fortitude of mind, that few arc naturally apt to receive it ; becaufc foly^ and badnejs^ and fetbUne^ of mind arc fo common in the world. And as wc fee that htarnmg will never becoramon bat in the poflRffion of a very few, becaufc a ««- tHTdl ingenuity is neccflkry thereto, which few are born with \ (o would It be with Chriftianity, if Divine Vovctr maintained it not. 9. And it is a Religion which rc(jaircth mich time and contemplarion, in the learning and in the pra^ifing of it .* whereas the world are taken up with fo much butinefi for the body, and are fo flothful to thofe cxercifes of the mind, which bring them no prefcnt fenfible commodity, (hat _ this alfo would quickly wear it out* 10. And then the terms of it being fo contrary to all mens flefhly intereli and fcaic, in felf-denyaly znd forfgkjtig all for Chrifti and in mortifying thcmoft beloved fins, and the world putting us to it fo ordi- narily by perfccution i thisal(b would deter the moO,and wei> ly out the rtft, if the Povoer of God did not uphold them. That which is done by exceeding indujlry^ againft the inclina- tions and intereftof «4rttrf, will have no conlid*rable number of pradifers. As we fee in horfes and dogs which are ca- pable with great labour, of being taught extraordinary things in the fcmblance of reafon : And yet becaufc it muA coO fo much labour, there is but one in a Country thit is brought to it. But (though the truly religious are but few incom- parifon of the wicked, yet J godly pcrfousare rot fo fei9t% they would be, if it were the work of iiidiliry alone. God maketh it as a new nature to them t and (which is very much to bcobfcrved) the main change is oft- timet wrought in an hour, and rhat after all exhortations, and the labours of Fircnts and Teachers have failed, and left the fmner as (eem* ingly hopclcfs.

And thus I have (hewed you i. That our Rf/i;;io« objeftive-

ty taken, is the Imagt of G.>ds f^lSDOld, GOODNESS and

. FOfVER^ and thereby fully proved to be from GOD. 2. And

^ that our Religion fubjc^ivcly taken, is anfwerably the Spirit

' or imprefs of POfrER, and of LOFE, and of SOvND VN^

VERsrANDING^ md ii in ui tcooflant fcil and witnefsro

(hctruthofChiift. CHAP.

The Life of Faith. 125

CHAP. VII.

7be mMtis ofmnkirtgiMtfn tJltbis infallibly to tu.

ISuppolc the evidence of divine tttcftation is Co clear in ih\% Image of Gcd on the Chnftitn Rf/fgjow, which I have been opening, t hit few can doubt of it, who arc fifisficd of the ib//!«ric4/ truth of ihc fa^s > tnd therefore this is next to be corfidercd, H«» the certain k^otf ledge cf dH tbefe things fowetb dotvn to 9S ^

The firft queftiow is, whether this Virtue and Kelifim in- deed be the imprefs of Gods WISVOM, and his GOODNESS and TOV^^K^ fuppofing the truth of the hiftorical part ? This it it which I think that few r eafbnable pcrfons wi I deny : For the do^rlne is legible, and (hcweth it felf.

But the next queftion is if, whi«h I am now to refolve, H t9 weJhaV k^oip that tbis VoQrine t»as indeed delivered by Cbriji and bit Apoj\les^ and tbefe tbingt done by tbent^ xvbick tbe Serif turet mentim f

And here the firlt queftion (hall b:, H nr xb* Apples, and all other tbe firji ufitneffes, k^netfi it thtwfelves^ For it is by every reaTonable nun to be fuppofed, that they who were prejent, and we who arc 166S years dirtance, could not re- ceive the knowledge of the matters of (i£t, in the very fame manner. It is certain that their knowledge was by their ;>r** fent fen.fe and reafott : They fatv Chrift and his miracles : They beard h\i words : They favf himr;p« from the dead: They difcourfed with him, and eat and drunk with htm : They faw him afcending up bodily to Heaven. They need no other Rcvilation to tell them what they /js>, and beard, and felr.

If you had asked them then, H rv ^novf you tbat all tbefe things wntfaid and done? they would have anfwered you, htcaufe ve faw and hear dthem. But wr were not then prc- Ccnf : rre did not pf, and tear, what they did: Nor did we fee 01 hear fi^em, who were the eye-witneffes. And thcfeforc as their /ir»/c5 told it them \ fo the natural way for our know- ledge, ouift be by dtfivatknfrom their fenfe to ^nrs : Foi when

~ they tbemfdves received it in a way lo niturat, ^though not

withoLUihc help of Gods Spirit, m the remewtr'iHg, record- ing and atttl}i}ig ir) tve thit cm Icfs pretend fo tKJpirathtt^ or imtnedtate nveiatio»^ havcfnrall rcafon to think that wc mu(t know ihcfarne faGs, by cither of thofc fupernatt^ral waies. Nor cin our knowledge of a hiflory^ carrycd down through Co many ages, be fo clearly fatisfadtory to our felvcs, %$ fight gnd biaritig was to them. And yet wc have a ctrtiinty^ not only infaUible \ but ih hxfatufaciory^ as is fufficicnt to wairant all out f ait h^ md duty^ and fujferiftgi for the reward which Chrift hith fcr before us.

Lei us next then enquire, Hopp did thefrji Churcha k>torP that the ApijUes artd ether Preachers of the Gcj^el did net de- ceive them m the matter tf fad ? I anfwcr, They had their de- grees of aiTurance or knowledge in this part of their belief. I . They had the mod credible humane tejiimofty of men that were not like to deceive them. But this was not infallible.

2. They had in their teftimony the evider.ce of a natural certainty: It being «<rr«rtfff)' tmpejjible^ that fo many perions ftiould agree togci her to deceive the world, in fuch matters of fad, at fo dear a rate, in the very place and age when the things were pretended to be done and faid, when anyone might have prefently evinced the Ulfliood, if they had been lyarSf^bout the twice feeding of many thoufandstniraculouny, and theraifing of the dead, and many other publick miracles, and the darkncfs at his death, and the rending of the Rocks and Vail of the Temple, and the Earth qu;kc, and the coming down of the Holy Ghoft upon them(elvcs i with many the like they would have been dctedcd and confuted to their con!ulion : And we (hould- have read what Apologies they made againft (uch detections and confutations ! And fome of them Cat lei(i at their death) would have been forced by conference, to confcfs the plot.

3. But to leave no room for doubting, God gave thofc 6rQ Churches, the addition of his own fupernatural attefiation^ by the fame threefold imprefs of his Image before defcribcd : i. In the holy JVifdom and JLig^^t which was in their do^rine. 2. In the holy Love, and Piety, and Purity, which was confpicuous in thcit difGrine, and in their /m5. 3. And in the evidences

of

7 he Life of Faith. 127

of divine fotver^ in the many g<ft«, and wonders, and njirtc'cs whch (hey wrought and manifeftcd. And thtfc things fcem a Utier itrtimony than the miracles of Chrift himfclf. For C'^rirts miiades were the deeds of one alone \ and his rdur- rt<^ on was witncflcd but by twelve chofcn witnefTcs, and about five hundred other pcrfonsj and he onvcrfcd with them bat forty daics, and that by timer. Bur the miraJ:s of the Difciplcs were wrought by many^ and b.fote many thoufandj, at fevcral times, and in miny Countrcys, and for many and many years together i and in the/r^ibr ^n^heanr.^ of many of the Churches : So that thcfe fult Churches had fight znd hearings to a (Ture them of the ^/n'ive ntiraculcus ar- fe/fjrioHof the truthof rfcfir tejiimsay, who told thcmofthc ■ doiSkrines, miracles, and rerurrc(Sion of Chrift ; And all this from Chrifts folcmn promife and gift, Jcib«'i4.i 2. Verily^ ve- rily^I fjyunto you. He that btlievetb on we, thervorks that I do^ (haU he da alfo \ ami greater xPor}{! thanthefe JljoU he dty bec/iufe I go tt the Father.

But if it be demanded, How did the next CbrijUam of the fecortd age, receive all this from the fiifi Churches, who re- ceived it from the ApolHcs ^ I anfwcr, by the fame evidence, iv.d with fome advantages. For i. They had the credible hu- mane tclhmony ofall their Paftors, Neighbours, Parents, who told them bat what they favf and heard* 2. They had a greater evidence of n/ctKftf/ i«/tfI/i^/« certainty: For i. The do^rinc was now delivered to them in the records of the fa- crcd Scriptures, and folefs liable to the m.freports of the ig- norant, forgetful or erroneous. 2. The reporters were now ware numerous, and the miracles reported more numerous al- fo. 3. They were perfons now difpcrfcd over much of the world, and could not poffibly agree together to deceive. 4. The deceit would now have been yet morecafiiy dctedcd and abhorred.

3. But bcfides thif , they had alfo the fufernatural tefimchy of God: For the Apofllcs converts received the f»me fpirit as they had themfclves : And though the miracles of orKer per- fons were not fo numeroQi as thofe of the Apoftlcs , yet the perfons were many thoufands more that wrought them: All this is aflTcitfd in the Scripture it felf) as Gal. 3. 3,4.

,28 ^^^ ^^f^ of Faith,

I Cor. 14. 5c 12. and many places ; And he chat (hould hive told them falfly that they themfelva had the fpirit of extra- ordinary gifts and miracles, would hardly have been beheved by fhcm. And all this alfo the fallowing Ages have them- felvcs affcrtcd unto us.

The qutftionthca which rem aineth is, Hovpvfe receive aU thH infallibly frsra the fnhftqutnt Ag<s or Churches to tbie day ? The anfwerto which i$, jtiSby the fame p^ay^ with yet greater advantages in fonte refpeBs^ though hfs in others. As i. Wc have the humane tdiimony of all our anccQors, and of rcany of our enemies. 2. We have greater evidence of M4jwrtf/ccr- tainty^ that they could not pcdibiy meet or plot together to deceive us. |. Wc have ftiU the fuptrnatural divine atttftatioH Cthough rarely of miraclei, yet J of thofc more ncceiTiry and noble opcrationsof the Sprit^ in the fandification^f all true Believetsi which Spirit accompanieth and worketh by the do(^rinc which from our anccAors we have received.

More di(lindly obferve all thcfe conjuni^ means of our full reception of our Religion.

1. The rcry Being of the Chrijiians and Churches ^ is a te- Himony to us that they believed and received this Religion. For what oukcth them Chiiftians and Churches but the re> cciving of it ?

2. The ordinance of Baftifm^ is a notable tradition of it. For all that ever were made Chriftians^ have been baptlzfd: And Bdptifm is nothing but the folemn initiation of pcrfons into this Religion, by avowed confent to it, as fummarily there cxprclTcd in the Chriftian Covenant. And this was ufcd to be openly done.

3. The ufc of the Creeds which at Baptifm and other fa- crci feafoni, was alwaiM wont to be profcflcd, (^together with the Lords Frtycr^ and the VecaUgue i the fummaries of owfaithy defire and praQrce) is another notable tradition -* by which this Rcligioa hath been fcnt down to following Ages: For though perhaps all the terms of the Creed were not Co early ti fome think, thusconfiantly ufcd » yet all the fenic and TubAancc of it was.

4. The bofy Scripnrei or Keetrds of this ReVigion, con- tiiniig integrally tU the dodtrine, and all the neccfliry matter

of

Tht Life of Faith, I 29

of fa^, is the rooft compleat wsy of tridition : And it will appear to you in what further (hall befaid, that we have in- fallible proofs that thcfc Scriptures are the fame, which the fir(i Churches did receive* what ever inconfiderable errours may be crept into any Copies, by the unavoidable overfight of the Scribes.

5. The cenflarJtufe ofthefacr<dj1Jfemhlies, hath been ano- ther means of furc tradition : For we have infallible proof of the fucccfTive continuation of fuch Aflfemblies > and that their ufc was ftill, the folcmn profeflion of the Chriftian Faith, and wor(hipping God according to it.

6. And the conOant ufe of Kead'mg the Scriptures in tbofi jljfcmblies^ is another full hiliorical tradition : For that which iscon(tantly and publickly read, as the do^rine of their Re- ligion, cannot be changed, without the notice of all the Church, and without an impolTible combination of all the Churches in the world.

7. And it fccurcth the tradition that cne Jet day hath been kept for this fublick^ txerctft of Rcligietty from the very firft i even the Lords day ('besides all occalional times. J The day it felf being appointed to celebrate the memorial ofChrifts Refurredton, is a moft currant hiftory of it> as the feaft of unleavened bread, and thePafTeover was of the Ifratlites de« liverance from E^ypt. And the exercifes (\i\\ performed on that day, do make the tradition more compleat.

And bccaufc fome few Sabbatarians among our fclves do keep the old Sabbath only, and call AiU fox Seripiure proof (ot the inQitution of the Lords day^ let me briefly tell them, that which is enough to evince their errour. i. That the Apoftles were Officers immediately cowwijfiotted by Chrifi, to difciple the Nations, and to teach them all that C^rijh com- manded, zndCo to fettle Orders in the Church, Mat.iS. 19, 20,21. AGs 15.6CC.

2. That Chtid promifed and g^w them his S^xiit infaJObly fo guide them in the performance of this commiffion (though not to make them pcrfe^ly impeccable) John 16-13.

3 . That de faQo the ApoAles appointed the ufe of the Lords day for the Church AHemblies : This being all that is left to be proved, and this being mittec of fad", which

S require th

requircth no Other kmd ot proof but hificry^ part of the hi- ftory of it is in the Scrip' ure, and the reft in the hittoryofall foHowing Ages, In the Scripture it fclf Jt is evident, thit the Churches and the Apoftles uftd thit day accordingly ; And it hath moft infallible hiltory (impolTible to be f.ilfc) thit the Churches have ufcd it ever to this day, as that which they found pra^ifcd in their times by their appointment ; And this is not a bare tiarrative^ but an uninterrupted matter of publick fa6t and pri(^!ce : So univcrfal, that I icm:mbcrnot in all my reading, thittvcr one enemy queliioncd it, or ever one Chriftian, or Herctick denytd, or once fcrupled it. So that they who tell us that all this is yet but humane teftimony, do fhcw their egregious inconfiderations, that know not that fuch humane tcftimony or hiftory in a matter of publick con- Oant fad, m^y be moii certain, and all that the nature of the cafe w 11 allow a fober pcifonto require. And they might as well reje<^ the Canon of the Scriptures, bccaufc humane tcfti- mony is it which m point of fa^ doth certifie us, that thefc arc the very unaltered Canonical Books, which vreredchver- ed at ftrft to the Churches : Yea they may reject all the ftore of hil^orical tradition of ChriAianity it fclf, which I am here reciting to the fhame of their undertiandings.

And confwleralfo, that the Lords day was fettled, and con- fiantlyufed in folemn worftiip by the Churches, many and many years before any part of the New Tcftament was writ- ten ) and above threefcore years before ir was finifhed. And when the Churches had (b many years been m publick poffef^ fionofif, who would require that the Scriptures (hould af- ter all, make a Law to inftitute that which >vas inf^ituted fo long ago.

If you fay, that it might have declared the inftitution, I anfweir, fo it hath, as I have (hewed , there needing no other declaration, but i. Chrilis commifTion to the Apoftles to order the Church, and declare his commands. 2. And his frowi/f cf infallible guidance therein. 3. And the hiftory of the Churches order and piadtice; to ftiew de faGo, what they did: And that hiftory need not be written in Scripture for the Churches that then were -, no more than we n«id a reve- UtioD from HcivcntotcU us thas the Lords day is kept in

England^

The Life of Faith, y ^ I

England: And {ate the next i^gr needed no fupcrnatural te- ftiroony of it : and therefore neither do we : But yet it is oeeafionaVy oft intimated or exprcflfed in the Scripture, though on the by, asthat which was no further ncccffary.

So that I may well conclude, that we hive better hiftorical evidence that the Lords dty was aQuaVy obfcrvcd by the Churches, for their publick worfliip and profcffion of the Chriltian Faith, than wc have that ever there was fuch aman as JViViam the Conquerour in Englandy yea or King James • much more than that there was a Coifar or Cicero.

8. Moreover, the very Oj^c« of the*Ptf/?ori tj the Churchy and their continuance from the beginning to this day, is a great part of the ceitain tradition of this Religion. For it is moft certain, that the Churches were conftitutcd, and the AflTem- blicsheid, and the wor (hip performed with them, and by thcit conduit, and not without : And it is certain by infallible hi- ftory, that their ofi:c hath been ftill the fame, even to teach men this ChrillJan Religion, and to guide them in the pra- ^iceofit, and to read the fame Scriptures as the word of tiuth, and to explain it to the people. And therefore as the JudicituKs and Offices of the Judges is • certain proof that there have been thofe Laws by which they judge fefpcciilly if they had been alfo the weekly publick Readers and Ex- pounders of them) and fo much more is it in our cafe.

9. And the eonftant ufe ej the Saerament of the body and Hood of Cbrijiy hath according to his appointment, been an infallible tiaditioA of his Covenant^ and a means to keep him in remembrance in the Churches. For when all the Churches in the vporld hive mide this Sacramental Commstnor at ioH^ and renewed covenanting with Chrift as dead and rifen^ to be their coniiant publick pra^ice here, is a tradition of that faith and Covenant whi;h cannot be counterfeit or falfe.

10. To this we may add, the conjiant ufe ef Vifcij>lirte in thefe Churches : it having bsen their conftant law and pra- ftice, to enquire into the faith and lives of the members, and to ccnfure or caft out thofe that impenitently violated their Religion : which (hcweth, that de faQo that Faith and Reli- gion was then received j and is a means of delivering it down to ui. Uader which we may mention 1. Their Synods

S 2 tnd

12 2 'The Lije of Faith,

and Officcu. 2. And their Canons by which this Dilciplinc wascxcrcifcd.

11. Anothci tradition hath been the /JMi/i/ferii co«/V^o«j of their Faith and Rdigon in thofe Apoljgies^ which ferfecutions and calumnies have caufcd them to wrirc.

12. And another is, all ihoh fuhlijhed co)tfut at ion s o( the many J^?rf^«, which in every age have rifcn up i and all the controveifics which the Churches have had with thcra, and among thetnfclvcs.

13. And another is, all the Tr^^/i/i?;, Strwns, and other j«^'«^^g writings of t he Paftors ofthofe times.

14 And another way of tradition hath been by the tf/fi- ntony And bufferings 0^ Confeffors and Martyr s^ who h*ve en- dured either torments or death, in the defence and owning of this Religion : In all which waics of tradition, the doSrim and the w^rr^r were )oyntly atteikd bv them. For the Ktfur- reSioHof Chrift fwhich is part of the matter of dA) was one of the Articles of their Creed, which they fuffcrcd for : And all of them received the holy Scriptures, which declare the Apoftlcs miracles i and they received their faith, as deli- vered by thofe Apoflics, with the confirmation of thofc mi- racles: So that when they profeffed to believe the do6^rinc, they efpecially proftffcd to believe the hiliory of the life and d^ath of Chrift, and of his Apoftles : And the Religion which they fbffcrcd for, and daily profeffed, contained both.* And thchiftorical Books called the Go^ds, were thcchief part of the Scripture which they called, The Word of God, and the Records of theChviftian Religion.

1$. To this I may add, that all the ordinary payers and fraifts of the Churches^did continue the recitalof much oUhu bifioryy tndoi the Apofttes names and aUs^ and wcrecompofcd much in Seripturt phrafe^ which prcftrved the memory, and profeffed the belief of all thofc things.

16. And the feftivals or other dayest which were kept in ho- nourable commemoration of thofe Apojiles and Martyr ty was another way of keeping thcfc things in memory: Whe- ther it were well done or not, is not my prcfent enquiry (on- ly I may fay, I cannot accufe it of any fin, till it come to over-doing, and aiciibing too much to them.) But cerumlf

it

The Life of Faith. 133

it was a way of tranfmitting the memory of thofe things to poftcrity,

17. Another Hath been by the conRint commemoration of the great rvork} cf Chrijiy by the dayes or feafons oj the year^ which were annually obfervcd : How far here ilfo the Church did well or ill, I now meddle not : But doubtlcfs the ob- f.rvirgof anniverfary fblemnitics for their comrrecnoration, was a way of prefeivjrg the memory of the ads thcmfclves to poflerity. How long the day of Chrifls Nativity hath been celebrated, I know not : Reading what Selden hath faid on one fide i and on the other finding no currant Author men- tion it (that I have read) before Nazuviz>'ne\ and finding by Chryfc^omcy that the Churches of the Eaft, till his time had differed from the Wtftcrn Churches, as far as the fixth of January is from the 25 oi December. But that is of lefs mo- ment, bccaufe Ci&ri/?5 tirri? is a thirg unqucflioncd in it felf. But we find that the time of his failing forty daies, the time of his Pallion, and of his Rcfurrcdion, and the giving of the Holy Ghoft, were lon§ btfore kept in memory, by fomc kind ofobfcrvation by fafts or fe()ivals : And though there was a controverfie about the due feafon of the fucceflive ob- fcrvation of Eafter, yet that fignificd no uncertainty of the firftdiy, or the feafon of the year. And though at firft it was but few daies that were kept in facing at that feafon, yet they were enough to commemorate both the forty daies filing, and the death of Chrift.

18. And the hifiories of the Heathem and enemies of the Church, do alfo declare how long Chri(ii»nJty continued, and what they were,and what they fuflfcred who were called Chn- flians » fucb as Fiimes^ Celfufy porphyry ^ flotmus, Luciano Sve- tonivsy and others.

19. And the confiant inflruQion of Children by their Ptf- rents^ which is Family-tradition, hath been a very great means alfo of this commemoration. For it cannot be (though fomc be negligent) but that multitudes in all times would teach their children, what the Chriftian Religion was, as to its^c- Grine and its hijiory. And the pradice of catechizing, and teaching children the Creed, the Lords Prayer, and the Deca- logue, and the Scriptures, the more fecured this tradition in families. 83^ 20. Laftly,

"154. ^"^^ ^'/^ ^f ^'^^"^^«

20. Laftly, A fuccdioti of the Jam Spirit^ which wis in the Apoftles, and of much of the fame tvork^s, which were done by them, wis fuch a way ol afluring us of the truth o( thcit doSritte and hijioryy as a fucccdion of poftcrity tcU ethus, that our progenitors were men. The fame fpirit of JVifdom and Goodmfi in a great degree contemned after them (o this day. And all wrought by their do(3rine; and very credible hiftory affureth us, that many miracles alfo were done, in many ages after them i though not Co many as by them : Eu/ebim^ Cypriatt, AugufUne^ VtSor^ Viicettfis, Sutpitius, Stvtrw^ and many others, (hew us fo much as may make the belief of the Apottlcs the more cafie.

And indeed, the Imagt ef Gods IVISVOU, GOOVNESS and POfFEK on the fouls of all true Chrijham in the world, fuccefjively to tbit day, confidered in it felj^ and in its agreement vfiitk the jam Image in the holy Scriptures^ xvhkh do imprint it^ and in its agreement of famenefs as found in aU Ages ^ Na- tions andFerfons^ is fuch a l^andin^ perpetual evidence that the Chriftian Religion is Divine^ that Cbeing ftill at handj it (hould be exceeding fatisfadory to a confiderate Believer, 9gainA all doubts and temptations to unbelief. And were it not left, I (hould inftead of an Index, give you tooHarge a re- cital of what I have more fully written in my forefaid Trea- fife, I would here (tay yet to (hew you how impoffihle it is that this Spirit of Holinefi, which we feel in us, and fee by the eflfcds in others, even in every true Believer, (hould be caufed by a word of fal(hood, which he abhorreth, and as the Juft Ruler of the world, would be obligfcd to dif- own.

I (hall only here defire you by the way to note that when I have all this while (hewed you that the SPIRIT is the great witncfs of the truth of Chrillianity, that it is, this fpirit of IVtfdom^ Goodneji and Potver, in the Prophets, in Chri(t, in the Apo(\lc;,and in all Chriflians, exprc(rcd in the doQrine, and the;>r/»6?i<:f? aforelaid, wiiich I meanj as being principally the Evidenas^ or ohjedive witnefs of Jefus Chrift » and fecondarily, being in all true Believers, their teacher, or illuminatcr «nd fandifier, (fficitntly td caufc them to perceive the aforefaid thjeGive Evidences ia its cogent undeniable

power.

the Life of Faith, 155

power. And thus the f/o/y Gio/^ is' the proroifcd Agent or Advocate ofChrifti to do his work >n his bodily abftncein the world : And that in this fcnfc it is, that we Believe in the HOLI GHOST^ and are baptized into hisNinrie, and not only as he is the third pcrfon in the Eternal Tri- nity.

And therefore it is to be lamented exceedingly, i. That

any Orthodox Teachers (hquld recite over many of thcfc

parts of the witnefs of the SPJKIT , and when they have

done, tell us, that yet all thefe are not fufficient to convince

us without the teftimony of the Spirit : As if all this

Tpere none of the tefiimony of the Spirit i and as if they

would perfwade us and our cnemief, that the teflinsony which

murt fzusfic us, is only fomc inward imprefs of this Propo-

fition on the mind,by way of infpiration, [The Scriptures are

the Word of God^ and true.'] Overlooking the great witnefs

of the Spirit, which is his fpecial work, and which our Bap-

tifm relate th fo, and forgiving of fome extraordintry new

thing as the only teftimony.

And it is to be lamented, that Papif^s, and quarrelling So^ claries (hould take this occaiion to reproach us as Infidels, that hav8 no true grounded faith in Chri() ■■> as telling us that we refblve it all into a private inward pretended witnefs of the Spirit : And then they ask us, who can know that witnefs but our felycs ? and how can we preach the Gofpel to others, if the only cogent argument of faith be incommunicable, or fuch as we cannot prove ? Though both the Believing foul and the Church be the Kingdom of the Prince of L;gir, yet O what wrong hath the Prince oiVark^efi done,by the mixtures of darknefsinthcm both I

So much for the firft Diredtion for the Jirengthening ofFaitBi which is, by difcerning the tvidences of Truth m our Re- ligion.

CHAP.

156 I'ke Life of Faith,

CHAP. viir. ,

tke refiof the D'lreGiotts for JlreMgtbtrtitig our Faith.

I Shall be morebiicf in the reft of (he Dire^ions, for the increafe of Faith i and they arc thcfe. Dirc^. 2. Compare the Cbrijiiau Religion tvith aH other in thevcorld: And feeing itiscertdintbat fotne vcay or etbtr God hath revealed^ to guide wan in his duty^ unto his endy and it is no ether i you vriUjee that it mujl needs be thit.

1. The way of the Heathcni(h Idolaters cannot be it : The principles and the effeGs of their Religion, may eafily fatisfic you of this. The only true God would not command Ido- latry, nor (befriend fuch ignorance, erroui and wickedncfs as doth conAitute their Religion, and are produced by it, as its genuine fruits.

2. The way of Jadaifm cannot be it : For it doth but lead usuptoChriflianity, and bear witncfs to ChriA, andofitfelf, b evidently infufBcient, its multitude cf ceremonies being but the pi^ures and alphabet of that truth which Jcfus Chrift hath brought to light, and which hath evidence, which to us is more convincing, than that ®fthe Jewilh Law,

3. The Mahometanc delufion is fogrofs, that it feemeth vain to fay any more againH it, thin it faith it felf i unlcfs it be to thofe who arc bred up in fuch darknefs, as to hear of nothing elfe, and never to fee the Sun which (hineth on the ChriQian world) and withall are under the tcrrour of the fword , which is the ArongeA reafon of that barbarous Se<a.

4. And to think that the Atheifme of InHdels is the way, (who hold only the five Articles of the Vnity of God, the duty of obedience, the immortality of the foul, the life of retri- hutiotty and the neeeffity cf Kepentauce) is but to go againft the light. For I. It is a denyal of that abundant evidence of the tiuth of the Chriftian Faith, which caniK)t by any found rea- fon be confuted. 2. It is evidently too narrow for mans ne- ceflitics, and leaveth our mifery without a (u^cient remedy. 3, Its inciufions and cxclufions aic contradi^ory : It aflerceth

the

The Life of Faith, j g 7

the ijccellity of Ohedience and Kefentance^ and yet cxdudcth the ncceflary means C(he revealed Light, and Love, and Power) by which bo:h Obedience and Repentance muft be had. It cxcludcth Chrii^ ard his Spirit, and yet requireth that which none but Chrid and his Spirit can cffed. 4. It propofcth a way as the only Religion, which few ever went from the beginning (tstothcexcltifwHS.) As if that were Gods only way to Heaven, which fcarce any vifible focictics of men, can be proved to havcpradifed to this day.

Which cf all thcfc Religions have themoft wife, and holy, and heavenly, and mortified, and righteous, and fober per- fons to profcfs it : and the greatcrt numbers of fuch > If you will judge of the rredicine by the elTetfts, and take him for the bcft Phyfician, who dorh the grcateft cures upon the fouls, you will foon conclud; that Chrift is the vpay, thetruth^ and the life , and no rran cowetb to the Father but bj biw John 14.^.

Dirc^. 3. Thinks how iwfcfthle it is tbdt any hut Godfhouli he the Author cfthe Chrijlian Kcligion.

1. Nog.WwtfH could be guilty of fo horrid a crime as to forge a volume of dclufions, and put Gods Natnc to iti to cheat the world fo blafphemoufly and hypocritically, and to tlraw them into a life of trouble to promote it. Much lefs could fo great a number of good men do this, as the fuccefs of fuch a cheat (were it pofliblej would require. There is no man that can believe it to be a deceit, but muft needs belitve, as we do of Mahomet, that the Author was one of the worlt Ricn that ever lived in the world.

2. Nohad wtf« could lay fo excellent a defign, and frame a Dodrine and Law fo hely^ fo fdf denying, fo merciful^ fo ;>(/?, fo fptritual, fo heavenly, and fo concordant in it Cc\(, nor carry on fo high and divine an undertaking for fo divine and excellent an end : No bad man could fo univerfally condemn all hadnefi^ and prefcribe fuch powerful remedies agaiolt 1% and fo etfcftually cure and conquer it in fo contiderablc a part of the world.

3. If it be below any good man, to be guilty of fuch a

T forgery

1^8 Ike Lifi of Faith.

forgery as aforefaid, we can much lcf$ fufpec^ thit any good Angel conld be guilty of it.

4.And if no hdd man could do fo much good^wc can much Itfs imagine that any Devil or bad fpirit cculd be the author of ir. The Devil vv'ho is the tvorfi in evil, could never fo much contradid hii nature, and overthrow his own Kingdom, and fay fo much evil of himfclf, and do fo much againfi h;m- fclf, and do fo much for the fandifying and faving of the world : He that doth fo much to draw men to fin and mifc- ly, would never do fo much to deftroy their fin. And we plainly feel within our ftlvcs, that the fpirit or party which drawcih us to fin, doth refift the Spirit which draweth us to believe aad obey the Gofpcl i and that thefe two maintain a war within us.

5. And if you (hould fay, that the good which is in Cbri- fiianity, is caufedbyGod, and the evil of it by the Fathaoffiriy I anfwtr, either u is true or fal/e : It it be true, it is (0 goidy thatthc Devil can never pofliblyb.a contributtr to it : Nay, it cannot then be fufpcded jultly of any evil. But if it be falfe^ it is then fo bad, that God cannot be any othcrwifc the Author ofit, than as he is the Author of any common natural Verity which it may take in and abufc i or as his general con- courfe exfcndcth ro the whole Creation. But it is fomewhat in Chriltunity, which it hath more than other Rvligions havc^ which muft make «t more pure, and more powerful and fuc- ccfsful, than any other Religions ha\»c been. Therefore it muft be more than common natural truths : even the con- texture of thofe natural truths, with the fupernatur»l reve- lations of it, and the addition of a fpirit of pjtver, and light, andleve^ to procure the fucccfs. And God cannot be the Au- thor of any fuch contexture, or additions, if it be falfc.

6. If it bs faid, that men that hadfome good, and fame bad inthem^ did contrive it (fuch as thofc Fanaticks, or Enthu- fiafis, who have pious notions and words, with pride and felf-cxalting minds j I anfwer, The good is fo great which is found in Chriftianity, that it is not poflible that a had raan^ much lefs an extreamly bad man, could be the Author of it ; And the .pfickednefs of the plot would be fo great if it were falfe^ that it is not poffiblc that jny but an txtrt^mly had wan

could

The Life of Faith, 139

could be guilty of It ; Muchlcfs (hit 1 mulwudt (hould be foUj^nd at once (o extreamly gocd as to promote it, even with their greatcH labour and fuffering, and alfo fo ixXreamly hadzi to joyn together in the plot to cheat the world, in a matter of fuch high importance. Such exceeding good andevil^ cannot confili in any one p:rfon, much \ck in fo many ai^muft do fuch a thing. And it luch a heated brain iick pcifon as Hdck^t^ Njiltr^Vavid^Georgey or John oi LeydeUy (hould cry up them- fclves upon prophetical tind pious pretences, their madnefs hath Aill appeared, in the mixture ofthcir impious doctrines and pradiccs ; And if any would and could bcfo wicked, God never would or did ailH^ them, by an age of numerous open miracles, nor lend them his Omnipotency to deceive the worlds bur left them to the (hame ofthcir proud attempts, and made their folly known to all.

Direa. 4. Study tS the Evidencti of the Chri^ian Verity, till their fenfe, and weight, and order, be throughly digefied, underwood and rentembred by you i and be as plain and familiar to you, as the Itffon vphichyoa have mofk thcroughty learned.

It isnotonceor twice reading, or hearing, or thinking on fuch a great and difficult matter, that will mike it your own, for the Itabhfhing of your faith. He that will un- derftand the art of a Sea- man, a Souldier, a Mufician, a Phy- fician, &c. fo as to fni^ife it i muft ftudy it hard, and under- ftand it clearly, and comprchcDfivcly, and have all the whole frame of it printed on his mind i and not only here and there a fcrap. Faith is a pradical knowledge : Wc mull have the heart and life dircdcd and commanded by it : Wc muft //vs by it, both in the intention of our end, and in the choice and M/tf of all the means: Whilcft the Gofpel, and the Rcafons of our Religion, treflrange to people, like a leffon but half learn- ed, who can expc^ that they ihould be fettled againO all temptations which alfault their faith, and able to confute the femptci > Wc Uy together the proofs of our R€ligion,and you read them tw ce or thrice, and then think that if *fter that you have any doubting, the fault is in the w.nf of evidence, ind noc ID your want of undeifianding : But the life of fauh

X a muft

140 The Life of Faith,

mait colt you more Uboiu thin fo j Itudy it till you clearly undcrftind it, and remember the whole method of the evi- dence together, and have it all as at your tingciscnds, and then you miy have a confirmed faith to litchy,

^ Dircd. 5. lyktnyouhji^w vebat are the for efi temp atms 10 unbeliefs get aU thoft fecial arguments and frovifiom Into your mtttdf^ wkkk arentcfff-ry agaiufi thofe -particular temptationi. And do not firengthen your o,vc>n temptations by your imprudent tnttrtaimtt^ them.

Herf are th ce things which I would efpccially advifc you to Jgaii.li tew/>rdfio>»i to unbelief, i. Enter not into the debate fffo great a bujinffs when you are uncapable of it : Efpccially 1. When your minds arc taken up with worldly bufinefs, or other thoughts have cairycd them away, let not Satan then furprize you, and fay, Come now and qucftion thy Religion : You could not refblvc a quettion in Philofophy, nor caft up any loDg account, on fuch a fudden, with aa unprepared noind. When the Evidences of ycui faith axeoutolmmd, Hay till you can have Icifure Co fee your fclvcs to the bufinefs, with that Oudioufnefs, and thofe helps, which fo great a matter doth require. 2. When ficknefi or melancholy doth weaken your undcrftandings, you are then unht for fuch a work. You would not in fuch a cafe difputcfor youi lives with a cunning fophiiier upon any diHicuh quelhon whatfoever : And will you in fuch a cafedifpute with the Dcvil, when your falvation may lye upon it }

2. H^hen your faith is once fettle dy fuffer not the Devil t9 call you to difpute it over again at his command. Do it not when bit fuggefiisns urge you at his pleafure i but when God makcth it your duty, and at his pleafure: Elfe your very difputing with Satan, will be fome degree of yielding to him, and gra- tifying him. And he will one time or other take you at cb^ advantage, and aifault you when you are without your arms.

3. Mark what it is that AtheiHs and Infidels inoA objcd agaioA ChriOianity > but efpecially mark what it is which Satan makcth mo^ ufc of, sgaiall youi fclvcs, to (hake your

faith .'

The Life of Faith. 141

fiith ; And there let your ftudits be principally bent i th«t you may nave particular armour to defend you againft particular alTaulfs ; And get fuch Ijght by communication with wifer and more experienced men, as may furnifh yoa for thit \xCt \ that r.o objection may be made againrt your faith, which you arc nor alwaics ready to anfwer. This is the true fcnfe of 1 Pet. 3. 15. SaM&ijie the Lard God in your hearts^ and be rea' dy altpaiei to give an anfvoer to every ntjtttbat askexh you areafcn cfthe bnfe that is inyou^ toith meek^cfi andfeAt,

arg

Djrc6t. 6. Mark^tPtOthofevoorkjcfGodinthevporldy vehich

e the plain fuifiliiftg of his fVord.

God dofh not make fuch notable difference by his Judge- ments, as ihill prevent the great diicovcries atthelalt, and mike his AHizc and final Judgement to be unneceffaiy, by do- ing the fame work before the time. Bat yet his Providences do'tPn^ and bear »rif«fj? to his Word: and he leavcth not the world without fame prcfcnt fcniiblc teiiimonies of his foveraign governmeiitjto convince them,and rcftrain them.

I. MarK how the flatc of the Hnful world agreerhto Gods dcfcription of it, and how malicioufiy Godlinefs is every where oppofcd by them, and how notably God ftill calleth fhame upon tinners i fo that even in ihetr profperlty and ngc they are pitticd and contemned in the eyes of all that are wife and fober, and in the next generat;i(^n their names do rot, Pfal. 15. 3, 4. Pr6v. 10. 7. And it is wonderful fo obfcrvc, that/iM in the general and ablirac^, is Hill fpoken of by alias an odious thing, even by ihem that will be damned rather than they will leave it : And that Vtrtue and Godlinefiy Cha- rity and Jufiice arc ftill praifed in the woild, even by them that abhor and perfecute it.

2. And It is very obfcrvable, how mnft ofthe great changes of (he world are made? By how fmall, coarcmptiblc and unthought of means ? Efpcciilly where the intcicft of the Gf>(pcl is mort concerned ! The iniUnce of the Reformation in Luti>er*$ time, and many others nearer to ourdaies, would (hew us much of the conjundion of Gods works with his Word, if they were particularly and wilcly opened-

T 5 3. The

J. 2 ^^* ^^fi cf faith,

3. The many prodigies, ot extraordinary events, which have fallen out at fcveral times, vsrould be found tobcofufe thi$ way, if wifely confidcred. A great number have fallen out among us of Utc years, of real certainty, and of a cor- fiderable ufcfulnefs : But the crafty enemy (whoufcth niort to wrong Chrift and his Caufe, by his moft paflionate, inju- dicious followers^ prevailed with fomc over-forward Miniftcr of this ftrein, to publiQi them in many volumes, with the mixture of fo many fal(hood$, and miftiken circumftances, as turned them to the advantage of the D;vil and ungodlinefs, ajid made the very mention of Prodigies to become a (corn.

4. The ftrangc deliverances of many of Gods fcrvants in tkcgreateft dangers, by the moft unlikely means, is a great encouragement to faith: And there are a great number of Chriftians that have experience of fuch : The very mmnei of our prefer vat ions is often fuch as forccth us to fay, It is the hand of God.

5. The notable anfwcr, and grant of prayers, (of which many Chriftians have convincing experience) is aJfo a great confirmation to our fiith , ( of which I have before fpokcn. )

6. The three fcnfible evidences formerly mentioned, com* pared with the Scriptures, may much pcrfwade us of its truth : I mean i. Apparitions i a. Witches-, 3. Satanical poffcirions or difeafcs, which plainly declare the operation of Satan in them i of all which I could give ynu manifold and proved in- ftances. Thcfc, and many other inftances of Gods providence, are great means to help us to believe his Word f though we muft not with Fanatical pcrfons, put firft our own interpreta- tion upon Gods p^erks, and then expound his Word by them; but ulc his works as the fulfilling of his Word, and expound hisProridcncesbyhis Preccpts,and his Promilcs and Threats.

Dired. 7. Mark^ vpeM Gods inteard pporks of Governntent upon the foul ■■, and yon JhaS find it vcr^ agrteabU t« the Gofpel,

There if a very gteat evidence of a certain Kingdom of God

within

Tke Life rf Faith, 14

within us : And as he is hjmlcif a Spirit, Co it is with the Spi- rit that he doth molt apparently convcrfc, in the woik of his moral Government in the world, i. There you ftull find a Lmxp of duiy^ or an inward convidtion of much of that o c dicnce which you owe to God. 2. There you (hall find an in- ward wf^x/rr, ftriving with you to draw you to pciform this duty. 3, There you (hall find the inward fuggcHions of an enemy, labouring lodraw you away from this duty, and to make a godly life fecm grievous to you i and alfo to draw you to all the lin$ which Chrift (brbiddeth. 4. There you (hall Hnd an inwird convi^ion, that Godkyour Judgt^ and that he will call you to account for youi wilful violations of the Laws of Chfi(i.

5. There you (hall find an inward fentcncc pa(t upon yoH, according as you do good or evil.

6, And there you may find the (brc(t Judgements of God irfld^cd, which any (hort of Hell endure. You may there C\nA how God for fin doth fir(t afllitft the foul that is not quite forfaken, with troublis and affrightments, and feme of the feeling of his difplcafure. And where that is long dcfpifcd, and men fin on (till, he u(eth to with hold his gracious mo- tions, and leave the finner dull and fcntclefs, fo that he can fin with finful rcmorfc, having no heart or li(e to any thing that is fpiritually good ; And if yet the finncr think not of his condition, to repent, he is ufually fo fjr forfaken as to be given op to the power of his moit bruitiOi lu(t \ ani to glo- ry impudently in his (hame, and to hate and prrfecure thetr- vantsof Chrilt, who would recover him-, till he hath filled upthe meafure of his fin, and wrath be come upon him io theuttermoit, Ephtf. i^. 18, 19. i T^ef 2- 15, 16. b:ing abo- minable, and difobedunr, and to every good work reprobate, Ttfus 1.15,16. BefidesthelclTcr penal withdrawings of the Spirit, which Gods own (crvants find in thcmfclvcs, after fome fins or^neglect $ of grace.

7. And there alfo you may find the RetvirJt of Lt. c and faithful duty i by many ta(tcs of Gods acceptance, and many comforts of his Spirit, and by his otvniug the foul, and giving out larger ailittance of his Spirit, and peace of confciencc, and coicitammCDt in prayer, and all approaches of the foul to

God,

o

144 ^^^ -^^/^ ^f P^ith,

God, and Tweeter forctafts of life etcrnil. In a word, if wc did but note Gods dreidful Judgements on the iouls of the ungodly in this age, as well as wc have noted our plagues and flames, and ifGods fervants kept as cx2<^ ob'crvations of their inward rewards and puniftiments, and that in ftr\i- cularfy as fatted to their particular fins and duties i you will fee that Chrift is King indeed, and that there is a real Govern- D ent according to his Gofpcl, kept up in the consciences or fouls of men (ih^ugh not fo obfcrvablc as the rewards and puniihmcnts at the h(\ day J

Direct. 8. VweS Kot tconmch onfenfualohjeds, andlct them not come too near your hearts.

Three things I hercperfwadc you carefully to avoid:i.That you keep your hearts at a meet dilhnce from all things in this world ) that they grow not too /weft to you, nor too great in your eftecm : 2. That you gratlfie not feti[e it felf too much i and live not in the plcafing of your tajie or lu(i : 3. That you fu/fcr not your tmagmaiions to run out greedily after thir.gs fcnfitive, nor make them the too frequent obje<^j of your thoughts .

You may ask perhaps, what is all this to our fai.h ? why, the life o( faith is excrcifed upon things that are rot feett : And if you live upon the things that are f.en^ and impnfon your foul in the fetters of your cor.cupifcence, and fill your fancies with things of another nature, how can you be ac- quainted with the life of faith? Can a bird flyc that hath a fiore lycd toher foot ? Can you have a mind full ofluft, and c(Gcdit once ? Or can that mind that is ufed to thefc inor- dinate ftnfuaiities, be fit toreHiJh the things thjt arc fpiritual ? And can it be a lover of earthy and flejhly ^leafures^ and alfo a BeiUvennd lover of Heaven?

Dirc<S. $>. Vje your [elves ntucb to thin\ and Jptak^of .Hea- vettt and the invifibte things of Faith ?

Spah^ng of Heaven is needful both to exfrefs your thoughts^ and to aGuatc and pefetvc them. And the ofttn thoughts of

Heaven ,

The Life vf Faith, 145

HeMvertf will mtkc the mind familiar there : fiind famtlUrtty Will aflift tnd encourage faith ; For it will much acquaint us with (hofe reafens and ittducem<nts of faith, which a few ilrange and dif^ant thoughts wrll never reach to. As he that converfeth much whht lear>tedy tPtfe^ 01 godly mtr\y will ea- rlier believe that he is turned, mfe^ or godly^ than he that is ay^r^M^^rto him, and only now and then fecth him afar off: So he that thinketh fo frequently of God and Heaven, till his mind hath contra(^cd a humble acquaintance andfamili^ity, m\x& needs believe the truth of all that excellency which be- fore he doubted of. For doubting is the effcA of ignorance : And he that l^oweth Wfl/f^herc, ielifveth beft. Falfhood and evil cannot bear the light i but the more you tbink^of rhcm, and Jl^>wsr them, the more they are deteded and afhamed : But truth and goodnefs love the light > and the better you arc acquainted with them, the more will your behef and lore be increafcd.

Dircd. lo. Live net inthe guilt of VPilful fin: For tbgt viS warty waits hinder your belief,

1. ft will breed fear and horrour In your minds, tndmakf you tPifh that it were not true, that there is a day of Judge- ment, and a Hell for the ungodly, and fuch a God, fuch a Chri(l, and fuch a life to come, as (he Gofpel doth defer ibe : And when you take it for your imereft to be an unbeliever^ you will hearken with dcHrc to all that the Devil and Infidels can fay : And you will the more cafily make your fclvcs be- lieve that the Gofpel is not true, by how much the more you dcfire that it (hould not be true. 2. And you will forfeit the grace which (hould help you to believe i both by your vpilfuB fin, and by your unvpiHingnefi to believe : For who can expcd that Chiift (hould give his grace to them, who wilfully de- fpffehim, and abufe it : Or that he (hould make men btlieve^ who had rather not W«vr/* Indeed he n*ay feffibly do both thefe, but rhefc are not the way, nor is it a thing which we cancxped. 3. And this gwi/f, and /V«r, and UMmCingnefi to- gether, will all keep down your thoughts from Heaven , (6 that feldom thinking of it, will increafe your unbeiicf; and

a «h*^7

,^5 ^^« ^)*^ rf Faith.

they will make you unfit to fee the evidences of truth is the Gofpel, wh:n you do think of then), or hear them : For he thzt rvould HOt k^rv cannot learn. Ob:y therefore according to the knowledge which you have, if ever you would have more, and would not be given up to the blindntfs of Infi- delity.

Diredt. ii- tru^ not only ti> your under^ andings , andthir\ «ot that fkudy is aS which is nectjjxry to faith : But remember that faith is the gift of God, and tbinfore fray as tViU as ftudy.

Prov.^. 5. Trufi in the Lord vfiith aU thy h.arf, and lean Mt to thy etvn under jianding. It is a precept a$ nccclTary in this point as in any. In all things God abhorrcth the fnud^ ind lookcth at them afar tff, as With difowningand difdain : But in no cafe more, than when a blind ungodly finner ftiall fo overvalue his own undciftandmg, as to think that if there be evidence of truth in the myflcry of faith, he is able prc- Icntly todifccrn if, before or without any heavenly illumina- tion, to cure his dark diiicmpered mind. Remember that as the Sun is feen only by his own light i fo is God our Creatour xnd Redeemer. Faith ts the gift of God, as well as Repen- tance, Epbefi, 8. 2 Tim. 2. 25, 26. Apply your felvcs there- fore to God by earncft prayer for it. Ashc^Mark^ ^. 24. Lordf J believe, help thou my unbelief. And as the D^f- ciplcs, Luks 17* 5. Incrtaft our faith, A humble foul th«t waitcth on God in fervent prayer, and yet nc^gledeth not to fludy and (catch for truth, is much Iiker to become a con- firmed Believer, than ungodly Students, who tru(i and feek ■o further than to their Books, and their perverted minds. For as God will be fought to for his grace i fo thoft that dravp near him, do draw near unto the Light *, and there- fore are like as children of Light to be delivered from the power of darkncfs : For in his light we (hall (ee theVighc that mu(i acquaint us with him.

Dired, 1 2.

Tki Life ofFdith. i^f

- ■ ^- —

Dlre^. 12. Laftly, ff^hatmeafure of Light foever God wueh^ fafttb you^ labour to turn it all into Lave \ and makf it your ferictu care and buftnefs to k!tovo Gdd^ that you way love bim^ andtohve Godfo far as you kjiow him.

For he that dclircth Uti.'fattion in his doubfs, to no better end, than to pleafc his mind by knowing, and to free it from the difquiet of uncertainty, hath an end fo low in all his iiu- dies, that he cannot cxpcd that God and his grace (hould be called down, to fcive iuch a low and bafc dcHgn. That faith which is not employed in hchelding the love of God in the fact •tf Cbrift, on purpofc to increafe and exercife our love^ is not indeed the true ChriDian Faith, but a deadopnion. And he that hath nevtr fo weak a faith, and ufeth it to this end, to k*fcfPGodi aniiablfnrfi^ znd to [love him^ doih take the moft certain way for the coi firmation of his faith. For L^iv^ is the clofcft adherence of the foul to God, and therefore will fct it in the cleared ''ght, and will teach it by the fwect convincing way of experience and fpiritual tafie. B/itving alone is like the knowledge of our meat byfceing'it: And Leve is as the knowledge of our meat by eating and digefiing it. And he that hath tafiedthit it is (weef, hath a ftronger kind of perfwafion that it is fwect, than he that only fceth it i and will much mere tenacioufly hold his apprehenHon : It is more poflibic to difpufe him out of his belief, who w/y/Vft/b, than him that alfo tafteth and ccnc Utth. A Parent and child will not fo ea- fily believe any falfc reports of one another, as /trangers or ene- mies will i becaufc Love is a powerful rcfiftcr of fuch hard conceits. And though this be delufbry and blinding partiali- ty, where Love is guided by miftakf •, yet when ^ found under- ftanding\cidQih'\t, and Love hath chrfcn the truejb etj((i^ it is the naturally pcrfctSive motion of thefou!.

And Love kccpeth us under the fullcft influences of Gtds Live V and therefore in the reception of that grace which will increafe our faith: For Love is that aA which the ancient Dodors were wont to call, the frinciple of merits or firfi me- ritoriom ad of the foul", tnd which we call, the principle of rexvttrdable aQs. God beginneth and lovcth us firfl, partly with • Lovt of ccmpiacency^ only as kis creatures^ and aHb as ,

U 2 in

1^,8 ibe Life of Faith.

m rjff cogniU, he forefccth how imiible his gncc wiil make DS» tnd partly with a L^vt ef httitvolence^ intending to give . ' us thit grace which (hall irike us really the ob)t(fts of his further Love : And having received this grace, it caufcth us to love God : And when we Lve God, wc arc really the ob- jcdsofhisconnplaceniial Lovci and when wc perceive this, it ftill incrctfcth our Love : And thus the raufual Love of Gsd ind M4», is the true perpetual motion, which hath «n everlafting ciu(c, and therefore murt have an evcrlafting Juration. And Co the faith which hath once kindled Love, CYcn fincere Love to God inChnft, hath taken rootingm the bedrt, and lycth deepei than the bad, and will hold Ui\, and increafe as Love increafeth.

And this is the true reafon of the ftcdfaAncfs and happincfs of many weak unlearned ChriAians, who have not the di- ftind conceptions and rcifbnings ol learned men i and yet bc- caufc their Ftfitib ii turned into Love, their L«v< doth help to confirm their Faith: And as they love more heartily j fo they hjitve more fiedfafily, and pcrfcvcringly, than many who can fay more for their faith. And fo much for the i)rengthening of your faith.

CHAP. IX.

GeneralVireSitnsfor extrcifing the Life cf Faith.

HAving told you how Faith muft be ctnfirmed, I am next to tell you how it muft be ufcd. And in this I (hall be- gin with feme GeneralVireQiom, and then proceed to fuch f articular caft$^\n which we have the grcatc(^ ufe for Faith. Dircd. I. Ktmemhtr the nectpty ef Faith in all thebufinef elf your hearts and liv.'s, that nothing can be dene wcU mtbeut it. There is no fin to be conquered, no grace to be cxercifed, no woi(hip to be performed, nor no aAs ol mercy, or ju(*icc, or worldly butinefs, to be well done without it, in any manner acceptable to God. }Ftthcut Faith Hismfoffibletofltafe God^ Heb. 11.6. You may as well go about your bodily work with- out youi tj/f-figbt^u about your fpiiitual work without Vditk,

Dire A' 2.

X

The Life ef Faith; 149

Dirc(^. 2. Makf tt therefore your care and vot k^to g t Faitb, ar.d to ufe it ., gnd ihin\nut that God ttiuji revtil ht* wind t» yorty ai ittvifioHfy ivhile you idly tteglcH y^ur frtfrr vor^. Be- lieving i$ the fiirt part of your trade of life \ and rhc pracf^.cc of it muft be your cenfiant lufinefs. It is not Iivir.g ordirxxily by fejsfe, and looking when God will c»ft in the ]»^ht of Kaith extraordinarily, which is indeed the life of Faith : Nor is it ficming to (iirup Faith in • Prayer or Sernnon, and looking no mo;c after it ail the day : This is but to give God a faluta- tion, and uot to dwell and walk with hjm : And to give Hea- ven « complemental viiic fometimcs, but not to htve your convcifation there, 2 Cor. 5. 7, 8.

D:fc6t. 3. Be not tccfeldem infolitarymtditdtion. Though it be a duty which melancholy perfons arc difabfcd toper- form, in any fct, and long, and orderly manner i yet it is fo needful to ihofc who arc able, that the greatcft works of Faith arc to be maniged by it. How (hould things unfeen be apprehended fo as to a/fcd our hearts, without any fcriouscx- crcifc of our thoughts ? How ftiould we fearch into mylieries of the Gofpel, or converfc with God, or walk in Heaven, or fetch either pyes or wotives thence, without any retired ftu- dious contemplation ? If you cannot medttaie or ffc/Mi^, you cannot believe. Meditation abHradteth the mind from vani- ty, andliftcthit up above the world, andfcttcthit aboatthe vpork^ of faith j which by a mindhfs, thoughtlcfs, or worldly foul, can never be performed, a Ccr, 4. 10, 17, \%.?hil. 3. 20. Mat. 6. 11. Col. 3. 1, 3.

Dire(^. 4. Let the Image of the Life of Ckrif^y andhia Mir- tyrsf sndholieji fervantsy be deeply frlrted onyouY minds. That you may know what the way is which you have to go, aid what patterns they be which you have to imitate i think how much they were above things fennrivc, and how light they fel by all the pleifures, wealth and glory of this wcrld. Therefore the Holy GhoQ doth Gt bclorc us that cloud of witncfTes, and catilogucof Martyrs, in Heb. 11. that ixjmplt miy help ui, and we may fee with how good company we go, in the life of Faith, Paul had well fludicd the example of ' Chtift, when he tctk^fleafure in infirmiuesy and glorycd only in the Croft, tobcbafc and aifli^cd in this world, for the

U 3 hopes

150 The Lift of Faith.

hopes of cndlcfs glory, 2 Cor. 11.30. 6C11.5 9, »0- And when he could fay, I count au things but bfs for \be excellency if tbe k^towledge cfChnji Jffui wy Lord ', for vphim I havs fuffer- ed tbe hfs of all tbhgs, and dt count them but du fig that intjy vpiHChrijl "—^tbat I mav kriovfihim^ and the potrer of his re- furreQion, and the fftoir//;//) of hii f^ffcr'mgs^ being made eon- formahle to hts deaths Phil. 3.8,9,10. No man will well mi- litate in the Ulc of Fii; h, but he that followcth the Caftain of hit falvatioHy Hcb. 2. 1 0. who far tbe bringing of tnat^y Som to glory Ccven thofe whom be is mt afhantedtoCaU bid Brethren) PCS ntadeperfeci^ {ti to pct(c<^\onoieSionot performance) hy f^ffering: thereby to (hew us, how little the bcft of thcfc viliblc and fcnfible corporeal thing?, arc to be valued in com- parifon o! the things invifible : and thcrcfofc as the General and the fouldicrs make op one army, and militate in one mi- • litia •, fo he thatfandififth^ and they who are fanSified, *re aU of one^ Hcb. 2, 10, 1 1, 12. Though that which is called the life cf Faith in us, defcrvcd a higher title in Chri(}, and bi4 filth in his Father, and ours^ do much differ, and he had not many of the o/TJf^f, aSs and vfes of Faiih, as we have who are finncis i yet in this we muft follow him as out great example, in valuing things invifibie, and vilifying things vi- fible in coraparifmof them. And therefore Paul faith Q/ am crucified with Chrift: Nevcrtheltfil live, jet net I, but Chrift livttb in me \ and the life vohicb J mvp live in the fli-Jh, Iltve by tbe Faith of tbe Son ofGod^ mho lovtdmcy and gave biwfdj jor »ff, Gal. 2.30.

Dircft. «; . Kewember therefore that Gcd and fjeaven^ tbe unfeen things are the final thjcSi of true Faith : andthat the final fbjeG is tkenoblefl v and that tbe friacipal ufe cf Faith, it to carry up tbe if hole heurt and Ufe jrom things vifthle and temporal^ to ^ things invifibie and tterttaly and not only to comfort i** in tbe

affurance cfour evpn fcrgivenefs andfalvation.

It is an exceeding common and dangerous deccif, to over- look both this principal objc<^ and principal ufe of the Chri- (Han Faith, i. Many think of no other objciftofit, but the death and righteoufnefs of Ghrift, and the pardon of finy ^nd the promife of that pardon : And God and Heaven they lo©k at IS the obje^soffomc other comtnon kind of Faith. 2. And

they

The Lifi of Faith. J5'

*?

fhcy think of little other w/c of if, than to comtort thcnri agiinft the guilt of fin, with the aflTuraiicc of their JurtiHcation. But thegr^df and -principal work of Faith is, that which i$ about Msfifial oljea , to carry up the foul to God and Heaven^ where the world, and things fsrfiblc, are the tfrwiKW H quo^ and God, and things inviftblr, the terminus ad quern : And thusit is putin contrad!ft.n<i^ion lo ining by fig>;t^ m zCor, J, 5, -, And thus mortification is made one part of this great cffcd, in Rom. 6. throughout, and many other places ; and thus it is that Hth. n. doth kt before us thofc numerous examples of a life of Faith, as it was exprcffcd in valuing things unfcen, upon the belief of the Word of God, and the vilifying of things fccn which ftand againii them. And thus Chrili trycd the Richman, Li/j^f 18. 22. whether he would be his Difciple, by calling him to j'eQ aO^ and give to thepo r, jtr the hopes cf a treafure in Heaven. Arid thus Chnlt m%Vt\\\ he trtngtheCrofiy^nd denying our felves^ ZT)d forJaki>fg MllfcT him^ fobeneccfiiry inall that ire his DXcipics. And thus Ptfw/dcfcribcth the life of Faith, 2 Cor. 4. 17, 18. by the contcmptof the world, and fuffcringafHidions for the hopes of Heaven : [For cur light f^idhti, vrhicb is hut for a moment ^ vcorki;\h jtr us a far mereexctedmg and etfrxal weight of gUry \ tfbiU n>e look^ not at the things which are feen^ ht et the things vbich are not feen : for the things which are fcen are temporal^ tut the things uhicb are net feen are <ternal.~\ Our Faith \s oar vi(^ory over the world, even in the very nature of if, and not only in the remote effe^, for its aj^r^ and believing ap- proaches to God and the things unfcen, and a proportionable recefs from the things vfhich are [ten, is one andthc fame mo tion of the foul, denominated vaiioufly from its various re- fpcfts to the ttrrainus adquem^ and ii quo.

D:red. 6. Kemernter, that es God tohebrlitved /«, U tie principal and final thject of Faith y fc tie kindling of love to Qod in tbefoul^ it thefriucipahfc avd effect tf Faith : And to live by Faith ^ isbuttoUve (obey andfi-fer) by Faith. Faith tPork: ingby Lovr, is the dcfcnption of our Chriltianity, Gal. 5. 6, As Chrift is the IFay to the Father^ ]oh. 1 4. 6. and came into the world to recover Apofiatc man to God, to love him, and be beloved by him i fo the true ufe oi Faith m Jefus Chrift, is

to

,--2 ^^c Life of Faith,

to be as It wcic the bellows to kindle hvc \ or the burningglaf as it wcfc of the loul, to receive the beams of the Love of God, as they (hinc upoi ui m Jcfus Chnft, and thereby toen- flimc our hearts in love to God again. Therefore if you would live by Faith indeed, begin here, and rtrft receive the dcepdt appichentions of that Love of the Father > Wha fo hved the fvoridy that hegavckis only begotten Sen^ that whofoever be- lieveth in hm^ fiuuld m t perijh, but havi everU^ing life : And by thcfc apprehcnfi ns,ftir up your hearts (o the Love of Godiand rtiikc this very endeavour the work and bufineft of your live*. Oh that miltikcn Chriftians would be redificd in this point ! how much would it tend to their bolinefs and their feace? You think of almoft nothing of the life of Faiih» but how to believe that you have a fpccial incercit m Chrift, and (hall be favcd by him : But you have firft another rvork^ to do : You murt firrt believe that common Love aud Gracebdotcmcntioncd, John ^. i6. 2 Cor. 5. 19,20.14, 15. 1 Tim. 2. 6. Htb. 2. 9. And you nnuft believe your ot^n interefi tHthuy ihttis, that God hath by Chrift, made to all, and thefcfofcuntoyou, an ad of oblivion, and free deed of gift, that you (hall have Chrili, and pardon, and eternal life, it you will bclicvingly accept the gift, ind will not (inally rcjcd It. And the belief of tbif^ even of this common Love and Grace, muft (irft perfwadc your hearts accordingly to accept the offer, (and then you have a fpecial intcrc(t J and withall, at the fame time, muli kindle in your fouls a thankful love to the Lord and fountain of this grace: and if you were fo ingenuous is to begin here, and fiift ufc your Faith upon the forefaid common gift of Chrift, for the kindling of love to God within ycu, and would account this the work which Faith hath every day to do , you would then find that in the very exciting and exercife of this holy Love, your affurance of your own fpccial intcreft in Chrift, would be fooner and more comfortably brought about, than by fearching to find cither evidence of fardon before you find your hve to God i or tQJind your love to God, before you have laboured t« get and exercife it.

I tell yon, they arc dangerous deceivers of your (buls, that fliall contuii^ this obvious tiutk i that the ciuc method and

naotive

Th^ Life cf Faith, I 55

motive of mans firjl fpecial love to God, muft not be by be- htvingfirjiGodt fpecial iove touts but by believing his more Common love and mercy in the general a(^ and offer of grace before mentioned. For he that believeth Gods fptfial lovet* f^im, and his fpecial intereA in Chrift, before he hath any fpe- cial love to God, doth finfuliy prtfunte, and not believe. For if by Gods fpecial love, you mean h»$ love of complacency to you, as a living member ol Chrift j to believe this before you love God rruly, is to believe a dangerous lie : and if you mean on- ly, Gods lovt of benevclence^ by which he dccreeth to make you theobjcds of his forefiid complacency, and to faniftifie and fave ytm i to believe this bebre you truly love God, it to believe th»t which is utterly unknown to you, and may be

* falfc for ought you know, but is not at all revealed by God, and thcrtlorc is not the objedt of Faith.

Therefore if you cannot have true aflurance or peifwafion of your fpecial mtcrcit in Chrift, and of your juftification, be- fore you have a fpecial love to God, then this fpecial love muft be kindled (I fay not by a ctmmon Faith, but) by a true Fsitb in the General Love and Prcmife mentioned before.

Nay, you muft not only have f\ti\ this fpecial love i but alfo muft have fo much hjiovplcdge, that indeed you have it, as yoa will have knowledge of your fpecial intereft m Chrift. and the love of God: for no ad of Faith will truly evidence fpecial grace, which is not immediately and intimately accompanied with true love to God our Father and Redeemer, and the ultimate objedof our Faith : Nor can you any farther per- ceive or prove, the fincerity of your F^ith it ftlf, than you difcern in or with it, the Love here mentioned. For Faifh is not only an aft of the Inrelled, but of the Will alfo : And there is no volition or coufent to this or any ©jfer^^igoo^, which hath not in it the true nature of Love : and the intention of r£>rf;i^^, being in order of nature, before our choice or «/f of means ) the intending of God as our end, cannot come behind that aft of Faith, which is about Chrift as the cho(en means 6t v^ay to God.

Therefore make this your great and principal ufc of your Faith, to receive all the exprefflons of Gods Love in Chrift,

and thereby to kindle in you a love to God j that firft the

X fpeci^

I 54 7he Life of Fdith.

fpccial true belief of Gods niMrc common love and gfiCc, may kindle in you a fpecml love, md then fhc fcnfc of rhis may affure you of your fpccial iniereft in Chrift » and then the fiffurance of that fpccial intcrcft, may incrcsrfe your love to a much higher degree : And thus live by Faith in the work; of Love.

Dired". 7. That ycu may underfiand tvhat that Faith if which ytu wuji live by^ takt in all ike fmts (at leafl that are fffential to tt y ift your defer ip ion \ and tal^e mt fome parcels of tt for the Chrijlian Faith \ iiorthi>ik^ni-t th^t it wuft tteeds he feveralfortt ef Faith, ifii have fever al oh'yMs \ and hearken not to that dullFhi^ lofofbical futility, whuh vpovld prf^^adeyou that Faith is hut fomefirtg e fhyfical a^ of t he foul.

I. If you know not what Faith is, it muft needs be a great hinderarcc to you, in the f ekjrigoi it, the trying it, and the ufing it. For though one rr^ay ulc his natural faculties^ which work by ««twrrf/inclini(ion and neccfflty, without knowing what they arci yet it is not fo where the choice of the r<if ;(?>»«/ fiff elite is ncccffary » .f<^r it muii b. guided by the rcafoning faculty. And though unlearned peifons may have and ufe Kefentance^ Faith, and other graces, who cannot define (hem'> yet they do truly (though not perfcdly) know the thing it felfy though they know not the terms of a juft definition : and all defcd of knowing the true nature of Faith, will be fome hinderance to ws in uting it.

2. It IS a moral futject which we are fpeaking of* and terms arc to be u»dtrltood according to the nature of the fub- jcd : therefore Faith is to br taken for a moral act, which comprchcndcth many physical a(^s : Such as is the act of bS' lieving in, 01 taking tuch a man (or my Phyfician, or my Ma- tter, or my Tutor, or my Krg. Even our Philofophers them- felvcs know not what doch individuate a. fhjficalact oftbefovl : (Nay, they are not agreed whether its acts (hould bccal'ed fhyfical properly, or not.J Nay, they cannot tell what doth individuate ^n^ct o( fenfe\ whether when my eye doth at once fee many words and letters of my Book, every word or letter doth make as many individual acts, by being fo miny objects ? And if fo, whether the parts of every letter alfo do notconfiitutc an individual act > and where we (hall here

flop?

;

The Life of Faith, j^j

flop. And muA all thefc trifles be conHdercd in our Faith > Af- fenting to the truths is nor one Fiith (unlefs when fcparated from the reft; and corf<nn»g to thcgW, another act : Nor it it one Faith to bciicve (he promiTc, and another to believe the pardon of fin^ and anohcr to bdicvc lalvxtion, and another to behcve in God, and another ro b licve in JcfusChrift i nor one to believe in Chn(t as our Rautucn, and another as our Intcrctflbr, and another as our Teacher, and another as our King, and another to believe jtn the Holy Ghoft, 6cc. I deny rot but ibme one of thcfe may be feparatcd from the rcli, and being fo fcparated may be ca'lcd Faith i bi*c not the Chrijiian Fattb^ but only a material parcel of it, which is like the limb of a mao, or of a tree, which cur ofl'from the reft, is dead, and cca^th when icparated to be a part, any otherwifc than Lo* gicalCa part of the description.)

The Faith which hath the promiicoffalvation, and which you muli livcby, hath i. Go^ for the PriMCi/>^/ Kft/e/i/fr, and his Krrtfci/;/ for Its formal objcd. 2. It hath Chriji, and -<^«- gels t^Tid Prof bet s^ and Afojiles, for the fub-revealers. 3. It hath the Ho/)' G^ojf by the divine atteftmg operations before dcfcribtd, to be the feai and the confirmer. 4. It hath the fame Holy Gheft for the iMtrrH/i/fXcitrr of it. 5. It hath all truths of ^«on»« divine revtUtion^ and all good of k^own divine Aon^iionhy his Covenant, to be the material general nhjeH. 6. It hath the Covenant of Grace^ and the holy Scriptures, (and formerly the voice of Chrift and his ApoftlcsJ or any fuch/JgH of the mind of God, for the infirumental efficient cauft of the objc<St Jtt tffe cognito : And alfo the inftrumcntal cffiwicnt of the ad. 7. It hath the pure D«r>', Godbimfelf^ a he is to he kttotfu ind lovid^ inceftively here, and perfeQly in Heavrn, (ot the final and fMoji fiecejfury material oh'jiSl. 8. It hath the Lord Jcfus Chrift, entirely in all elTcntial to him, as God and Man, and as our Redeemer or Saviour, asourRanfmc, In- tcrcelTor, Teacher and Ruler, for the «<># ^'^'1}'^^}^ mediate^ material ebjtO. 9 It hath the gifts of Pardon, Juaihcation, the Spirit of Sandification or Love, and all the ncccifary gifts of the Covenant, for the material^ neverfi^'^lohyets. And ,

all this IS elTcntiil to the Chnftian Faith, even to that Fath which hath the promifc of pardon and falvatioa : And no one

X 2 of

J c6 'I'he Lije of Faith.

of thcfe muit be totally left out in the dcHnitionof it, if you would not be deceived. It is Hertfie, and not the ChriiHan Fditb^ if if rxclude any one ((f^ntial fart : And if it include itmt^ it is I/ifideli:y : And indeed there is fuch a connexion oftheobjcds, that there is no part (in truth) where there is not the vphole. And it is imputy if any one part oiihcffered goo</that is neccfftry, be rtfufcd. It is no true Faith, if it be not a truccorrpolition ofallthcfc.

Diredk. 8. T^ere is no nearer way to k^^ovo what true Faitb if, tbantruly to ttnderliand rvhat yjur Baptifmul Coitiattting did contain.

In Scripture phrafc, to be a Vifciple, a Believer^ and a Chri, fiiatjy IS all one, A^i 11.26. Acts 5. 14. i Tiw. 4. 12. Matth. 10. 42. & 27. '^y.Luk^e 14. 26,27, 35. Acts 21. iS.Joh.p.iS. And to be % Believer ^ and to)myc Beltef or Faitb^ is all one; and therefore to be a ChrifiiaHy and to bnc Faitb^ is all one. Cbrijiianity figniheth either our firji entrance into the Chriftian Statf, or our pregrefi in it. (As Mtfrrirf^f fignificth cither M<«- trimmy, or the Conjugal State continued in.J In the latter fcnfe ci>r//f/rf«it^ fignirieth tnore thm Faitb y for more than Faith i$ ncceflfary to a Chriftiar. Burin thc/orwer fcnfe, as Chriftianity fignifieth but our hie mng ChrijHam^ by our covenanting with God i fo to have Faitb, or to be a Bdiever^ and internally to become a Chriftian in Scripture fenlc, 1; all onci ind the outward covenant ir.g is but the pro/f]/ifl« of Frfitt or Chrtfiianity : Not that the word Faitb is never taken in a parroiverknfe, or that Cbrijiianity, as it is our heart-covenaut or eoufent, containeth nothing but F^itib, as Faith is fo taken in the narrotPejt fenfc: But when Faith is taken fas ordina- rily in Scripture^ for that whuh is made the condition of Juftihcttion and Salvation, and oppofcd to Heathcnifm, Infi- delity, Judaidn, or the works of the Law, it is comn[ionly taken in this larger fenfe.

Faith is well enough defcribcd (0 them, that underhand what is implycd, by the ufual (horter dcfcription i as, that it is a believing acceptance of Cbrift'y and relying on bim as cur Sa- *««r, crforfalvation: Or, a belief of pardon^ ^ndtbt heavenly Glory as procured by the Redemption ivrouibt by Cbrifi, and given by Gtd in the Covenant of Cr/fce : But the reafon is,

bccaufe

The Life of Faith. i57

bccaufc all the red is conmitdy andlbio be undcrltood by u«, as if it were cxprcli in words : But the true and full definition of it is this.

Ihe Chrifitan Faith vpbicb is required at Baptifnty and then frofejfed, and hatb the promife of Juftijicdthn and Chrijicatiott, it a true Belief if the Go^cl^ and an acceptance of, and confetti unto t be Covenant of Grace: Particularly, abelieving that God k our Creatour^ our Owntr, our Rukr^ tnd oar Chief Good •, and that Jefw Chriji is God and wan, our Saviour, our Kan fonts, our Teacher, and our King \ and that the Holy Gboft is the SanQifief tf the Church of Chrtfi : And it is an underjianding, ferious con- fcnt^ that thit God the Father, Son and Holy Ghojf, be my God and reconcile dFather in Chrifk, my Saviour, andny San^ifier •, tojujiifie nie,fanGifie me^ andglorifie me, in tbeperfeQ l^novp ledge of God, and mutual complacence in Heavens tohicb belief and ccnfent xvrougbt in me by the IVord and Spirit ofChrifk, i« ground- ed upon the Veracity of God as the chief Keveaier, and upon hia Love and Mercy as the Donor \ andupon Chrifi and his ApcjUes as theMejJeng.rsofGod-y andupon the Go^et, and^eciaHy the Co- venant of Grace, as the inflrumental Revelation and Donation it felf : Andupon the manyfignal operations of the Holy Ghofij as the divine infaVihle attejiation of their truths

Learn this definition, and undcxftand it throughly, and it may prove a more folid ufeful knowledge (to have the true nature of Faith or Chriflianity thus methodically printed on your minds^ thin to read over a (houfand volumes in a rambling and confufcd way of knowledge.

If any qaarrcl at this definition, because the foundation is rot firft fct down, I only tell him that no Logicians do judge of the Logical order of words by the mcer priority and potte- fiority of place. And if any think that here is more than every true Chrirtian doth underftand and remrmbcr, I anfwcr, that here is no more than every true Chriftian hath a true knevRledge of •■, though perhaps every one have not a know- ledge fo methodical, explicitc and diftind, as to define Faith thus, or to think fo diliin(31y and clearly o\ it, as others do, or to be able by words to expiefs to ano:her, what he hath/ ' a real conception of in himfclf. There is firtt in the mind of man a conception of the OhjeS or M^rter fby thofe words or

X 3 mc3i)S

158 The Lije of Faith,

means which introduce it J and next that vtrbum mcntif^ or irttvard tvord^ which is a diltin^cc conception of the matter in the moold of fuch notions as oniy be exprelt i and ncxt^thc Vithum cris^ the word of mouth exprcffcth it. Now many have the conception of the mrffrcr, long before they have the verbum wentts^ox logical notions of it : And many have the verbum mentis^ who by a hclitant tongue arc hindered from oral cxpreffions i and in both, there are divers degrees of di- flinttncfs and clcatnefs.

Dirc(^. 9. Turn not flain Gof^el VoUrine into the Philo- fophicalfooleriesofvprangling and i^ -moulded wits \ nor feign to yuur [elves any new ttothus^ or cjfices of Faith ^ or any new terms Si neccjjjry^ which are not in the holy Scripures.

I do not fay, ufe no terms which arc not in the Scriptures : for the Scriptures were not written in Englifti : Nor do I per- fwade you to ufe no other notions than the Scriptures ufe i but only that you ufe them not ai nectffiry^ and lay not too great ^firefi up m them. I confefs new Heretics may give occafion for new words ("as the Bilhops in the fir ft Councei of Nice thought : ) And yet as Hilary vehemently envcighcth againft making new Creeds on fuch pretences, and wifhcth no fuch pra<Sicc had been known (not excepting theirs at Nice) bccaufeit taught the Hereticks and contenders to imi- tate them: and they that made the third Creed^ might have the like arguments for it as thofe that made t\\tfecond\ and he knew not when there would be any end \ fo I could wifh that there had been no new notions in the Do^rinc of Faith, fo much as ufed , for the fame rcafons : And efpecially bc- caufe that while the firft inventcrs do but «/i?thcm, the next Age which followeth them, will hold them ncccfHry, and lay the Churches communion and peace upon them.

For inftance, I think the word £utisfa(Sion] as ufcd by the Orthodox, ii of a very found feafe in our Cuntrovcrfies againfi the Sociniins ; And yet I will never account it necef- fary, as long as it is not m the Scriptures, and as long as the words [_Sacrifice, Kan fame ^ Price, Proptiation^Atlotiemint^&cr^ which the Scripture ulcth, are full as good.

So I think that [jr/ifutifg Chrifis Righterufnffs to us"] is a phraft which the Orthodox ufe la a very found fcufe : And

ycc

rke Life rf Faith, 159

yet as long as it ii iJOt ufcd by the Spirit ol God in the Scri- ptures i and there arc othtr phrafcs enough, which as well, or better, exprcls the true fcnfc, I will never hold it ncccf- fary.

Soalfo the notions and phrafes of [^Faitb being the iafiru- ment tf cur Ju^tficattott'] ard [f eith )uj\ifi-'\h only objGively'] and \_tbat Faith juHifieib only as it receivrtb Chrifts bloody or Cbrijis Kighteouf»e/sy or Cbrifi at a Triei}"^ [that Faith ii only ont fhyfisal aCi : that it is otily in theundtrjUtiding i ox only in the void i that itt only Jufiifying ad is Recumbency^ or refiing en Cbri^for Jujiificuion •, that it is net an aGion, but a paffi.,n i thit aV aGs of Faith fave one^ andtbjt one as an ady are the workj vphichViulexcludcth front our Juliification y and thit to expt& Jufiification^ by believing in Chriftfor Sanciificarion^ or Ghrifica- tion^ or by believing in him as our 7eacher, or Ki^g^ or Jujitjytug Judgfy or by Repenting^ or Living God^ or Chrifi^ as our Re- deemer^ or by conjfffing our fins ^ an i praying for Pardon endju- ftjfication^&£. i* toexp ct Juftification byWork/^ and fo tofaU from Grace or true Jujitfi:atiDH i that he that wiil efcape his per- nicious expeetaHCt of J unification by ff^'orkj, rnuli hnoVP what that one act of Faith is by rvhtch only xve are jujiified^ and *»uji ex^ pect Juftification by it only relatively (that is, not by it at all, but by Chrift^ fay fomej or as an Inflrument (Cty others^

Many of thcfe Aflcrtions itcpemicious erroursy moft of them falfe y and the bert of them arc the unnsctffary inventions of mens dark, yet bufie Wits, who condemn their own Do(Srinc by their pra^ice, and their practice by their Do<ftrine , whiUt they cry up the fuftkicncy of the Scriptures, and cry down other mens additions , and yet fo largely add them«

Dired". 10, Tahf beedlefi parties and contendivgs tempt you to lay fo much upon the right notion or doctrines of Fcith^ as to tdl{e up vpitb tbefe alme as true Cbrijiianity > and to tak^' a dead Op~ nion^ inftead of the life of Fait b.

This dogmatical Chrittianity cheateth many thoufand* into Hell, who wculd fcarce be led fo quietly thirhcr, if they ^ knew that they are indeed no Chnitians. It is ordinary by , the advantages of education, and convctfe, and teachers, ard

books,

1 60 T^f>f L^fr of Faith.

books, and ttudics, and the cultomc of the times, and the countenance of ChriHian Rulers, and for reputation, and worldly advantage, &c. to fall into right opinions about Chrift, and Faith, and Godiincfs, and Heaven i and tenacionf- ]y to defend thefein difputings \ and perhaps to make a trade of preaching of it ; And what is all this to the faving of the (bul, if there be no more ? And yet the cafe of many Learned Orthodox men, is greatly to be pitticd, who make that a means to cheat and undo themfelvcs, which (hould be the on- ly wifdom and way to life i and know but little more of Chriftianity, than to hold, and defend, and teach found Do- ^rine, and to pradifc it fo far as the intercft of (he fltfh will give them leave •, 1 had almoft faid, fofar as the flcfli it fclf will command them to do well, and fin it fcUforbiddcth fin i that it may not difgrace them in the world, nor bring fome hurt or punifhment upon them. > Dirc6t. II- St* mt any othtr Graces againfi Faith •, as raif-

ittga'jealoufie Icfithe honouring of otte^ bt a dint'mution of the hO' nour ef the other : But labour to fee the mctjfary and harmo- niom confentl cf aV^ and htw aU contribute to the common

tnd.

Though other graces arc not Fditib, and have not the office

proper to Faith •> yet every one is corjund in the work of

our falvation, and in our pleafing and gloiifying God .* Some

of them being the concomitants of Faith, and fome of them

its end, to which it is a means: Yea, oft-times the words

[Faith tT\d Repentance'] are ufcd as fignifyirg much of the

fame works, the latter named from the lefpcd tothetrrM

frofii which, and the former from the refped to part of the

term to which the foul is moving : And Faith is oft taken as

containing fomewhat of Love and Vefire in it j and he that

will without any prejudice and partiality dudy Fdt// where he

oppofeth Faith and JForkji as to our Juftification, (hall find by

his almoft conftant naming [jhe Work^s of the Latv'] or by

the context and analyfis, that indeed hi« chief meaning is to

prove, that we are juftificd by the Cbrifiian Religion^ and mull

he fdved by it, and not by the Jetfijh, which the advcrfaries of

Chriftianitf then pleaded for, and truftcd to.

Dirc^. 1 2. 1^*^ net the helps of Faith as if thty mn againfk

Fjuthi

The Life of Faith.

i6i

Faith y but u/tderftand their feveral f laces and (fficeSj and u[« them accordiftglj.

Donot like thofe ignorant felf conceited Hcrcticks, 'who cry out, [It it by Bdievingy and not by Kef tenting, or Readings or H.armg Sermons^ or by Prayings or by forbearing fitty or by acinggood^ that n>e arc juliifiedy and therefore it u by Faith on- ly that tve arc[aved\ the fame which i4 ft'fficient for our Ju- Jhficatisn^ being fhfficient hr our faUatim ^ feeing the Jujiijied canmt be condemned \ ana Jujiification and Salvation are botii equally afcribed to Faith rf>itbout the worhj of the Law by the ylpoffle,'^ For wc are ju-Hificd only by fuch aFaith,asis Ctfw/iri' by Gods JFord^ and maintained and actuated by Hearings Read- ing, Meditation^ Prayer and Sacraments \ and as is accompa- nied by Repentance^ ard tfork^tb by Love, and is indeed the beholding of thofc invifible and glorious motives, which may incite our Love, and fet us on good works, and obedience to out Redeemer. And he that by negligence omittcth, or by crrourcxcludeth any one of ihcfc, in the Life of Faitb^ will find that he hath erred agiinft his ownii»terc(l, peace and comfortjif not agalnft hisown falvation. And that he might as wifely have difputed that it is his eyes only that muft Cec his way, and therefore he may travel without his leg?.

Dircd*. 13. Taks heed le(i a mifconceit of the certaiKty of fame common Fhilofopbical Opmons, fhjuld make you fiagger in thofe Articles of Faith which feem to contnUi^ them.

Not that indeed any truths can be contrary one to another: For that which is true in Philofophy, is contrary to no one truth in Theology: But Philofophcrs have, deceived thcm- fclvcj and the world, with a multitude of uncertainrics and falfitics, and by draining thcm.to fubril niceties, and locking ihcm \ip in uncouth terms, have kept the common people from trying them, and underftanding them •-, and thereby have made it their <;»>« prerogative (xplidtely to erfe,- znd the peoples duty not to contradict them i but to admire that crrour as profound parts of learning, which they cannot undcrftand. And then their conclufions oft go for principles which muft not be gainfi.yed, when they arc perhaps either falfe, or non- fcnfc. An^ then when they meet with any thing in Scripture, which crolTcth their opinipxif, the reputation of humane

1 6 2 ihe Life of Faith.

(oliy inakcth thcmdcfpifcthc wifdomofGod. I have given you dfewhcrc fomc inHanccs about the immortality of the foul : They know rot what Generation is \ they don^t know it: nor what arc the true principles and elements of mixc bodies j nor what is the true d;ffcrcncc between immaterial and material fubftancs i with an hundred fuch like : And ycr fomc expcft, that we fhould facrihcc t^hc moft certain uftful truths, to their fal(e or uncertain ufclefsruppofitions, which is the true reafon why Pail Jfaith, Col. 2. 8, 9, lo. Betvare leji any man Jpnl you through Phihfophy^ and vain deceit (not true Philofophy, which is the true knowledge of the works of Cjod, but the vain models which every Se(^ of them crycd up) after the tradition cf men (that is, the opinions of the Mafters of their Se<5l:sJ afttr the rudiments of the tvorld^ and ttot after Chrifi : For in himdtreUeth aH tbejulneji of the Godhead bodily j and ye are cowpleat in him. See Ad. 17. 18. It is Cbriji who is the kernel and fummiry of the Chriftian Philosophy i who is therefore called IheWifdom of Gody i Cor. i. 24, 30: both becaufe he is the heavenly Teacher of true Wifdom, and be- ciufc that true Wifdom confifteth in knowing him. And in- deed even inthofe times, the feveral Stdts of Philolbphers ac- counted much of each others principles to be erroneous i md the Philofophers of thefc times, begin to vilific them alU and withall to conf«fs that they have yet little of certainty to fubftitutcin the room ofthc demoli(hed Idols ; but they arc about their experiments, to try ifany thing in time maybe found out.

Dircd. 14. E^eciaHy taks heed I'^fi you be cheated into Infi* delity^ by the Dominicans Metaphyfical VoSiriney of the nece^ty of Gods Pkyfieal predetermining promotion a§ the firfi total eaufe^ to the being of every aHion natural and free^ not only in genere a^ionis, but alfo as refpedively and comparatively exereifedon this objeG rather than on that.

I add this only for the learned, who ire as much in danger of Infidelity as others > and will ufc it to the greater injury of the truth. I will meddle now with no other reafons of my advice, but what the fubje^ in hand icquireth. If God can, and do thus premove and predetermine the mind, will and tongue of every lyai in the world to every lye (ot material

falihood)

rhe Life of Faith. 1 63

falthood^ which evci they did conceive or fpcak, there will be no certainty oftheGofpel, nor of any Divine Revelation at all: Seeing all fuch certjwr> is rcfolvcd into Gois Vtr acity : thzl God cannot lye. And God fpcaketh not to u$, by an/ but a created voice: and if he can thus predetermine others fo thofc words which ire a lye, rather than to the contra- ry which arc true, there would be no certainty, but he may do fo by Prophets and Apoftlcs ; and let them tell you what they will of the greater certainty odnfpirations and MJraclc(^ ,, than of FrcdctermtHathniy it will be found upon trytl, that no man can prove, or make it fo much as probable, that any infpiration hath more of a Divine Caufation, .than fuch a pre- moving predetermination as aforefaid doth amount to i much Icfs fo much more, as will prove that one is more certain than the other.

This Dodrine therefore which undeniably (whatever roiy be wrangled) takcth down Chriftianity, and all belief of God or man, is not to be believed meerly upon fuch a Philofophicil conceit, that tfvfry Adion is a Btwg, and thneforemuji in mU its circumftattces be caufed ky God* As if God were not able to nake a faculty, which can determine its own comparative aQ to this rather than to that, by his fuftcntation, and univer- fal prccaufation and concourfe, without the (aid predeter- mining premoiion : When as an A<ftion as fuch is but a modui entity and the comparative exeicife of It, on this rather than on that, is but xmodus vtl circumjldntia modi. And they leave no work, for gracious determination^ becaufe that natural de- termination do\h tU the fame thing ("equally to duty and fm) without it.

Diredt. i $. Confider treH how much aU humane converfe ;> maintained by the neceffary belief of one another, and tv'oat the world would be without it -y and how much you expect your felv is to be believed : And then think^haw much more belief is due to God.

Though Hn hath made the world fo bad, that we may fay , that aS men are iyars, that is, deceitful vanity, and little tc» be trufted i yet the honelVy of thofe that are more vertuous,"^ ! doth help fo far to keep up the honour of veracity, and the (hamcfulnefs of lying, that throughout chc^orld, a lye is in

Y 2 difgrace.

164 ^^« ^^A' of Faith.

difgrace, and truth in fpccch and dcaUng is wtll fpokcn of. And the icmnants of natHral iiomOy in the worft, do fo far Tccond the true honcfty of the bcft, that no man is Co well fpokcn of commonly in the world, as a min of truth and truftinefs, vf ho(c Pf^ord IS his Law and Marter, and never fpeakcth de- ceitfully to any : Nor no man is fo commonly ill fpokcn of as a knave, as h.c that will lye, and is not to be trailed; In fo much, that even thoie debauched Ruffians, who live as if they faid in their hearts, There is no God, will yet venture their hves in revenge againtt him that (hall give them the lye. Per- haps you will fay, that this is not from any vcrtue, or natu- ral Law, or honcfty, but from common intercft, there being nothing more the intercft of mankind, than that men be trufty tocach other. To which I anfwer, that you oppole things which are conjund .* It is both : For all Gods natural Laws are for the intercft of mankind, and that which is truly raoft for our good, is made moft our duty ; and that which is moft our duty, is moft for our good. And that which is fo much for the intercft of mankind, muft needs be good : If it were not for credibility and truHineji in men, there were no hving in families , but Mafters and Servants, Parents and Children, Husbands and Wives, would live together as enemies : And neigbours would beas fo many thieves to one another : There could be no Society or Common- wealth, when Prince and people could put tio truft in one another : Nay, thieves thcm- ijLlvcs, that are not to be trufted by any ^thcrs, do yet ftrengthen therafclvcs by confederacies, and oaths of fecrecy, and gather into troops and armies, and there put truft in one another. And can we think that GOD is not much more to be truftedj and is not a greater hater o( sl lye ? and is not the t' fountain of all fidelity ? and hath not a greater care of the in-

tercft of his creatures ? Surely he that thinketh that God is a lyar, and not to b: trufted, will think no better of any mor- tal man or Angtl (and therefore truftcth no one, and is very cenforious) and would be thought no better of himfelf, and therefore would have none believe or tfuft hitn: For who would be better than his God ?"

Dired. 16. Cotifideralfo that Veracity in Sod is hit nature or iffincf > and cannot be denyid mthom denying him to be God,

FoJ

the Life rf Faith. i6$

For it is nothing bat his three Effcntiilitics, or Principles, Power. IP^jfJotii and Goodncji^ as they arc cxprclFcd in his Word or Revelations, as congruous to his mind, and to -the matter exprcffcd. He that neither wanteih kyiovpledge (to know what to fay and do^ nor GW«f/? (to love truth, and hifc all evil) nor Fowa to do what he plcafc, and to make good his word, cannot poffioly lye i bccaufe every lye is for want of one^ or n)orc of thefc, Htb. 618. lilus 1. 2. And there as it is faid, that he ctnmt lyCy and that it is impojjjblc i (bit is called, a dtnyingof him^clfy if he could be UHfjitbjuO, 1 Tim. 2. 13. If we believe not^ yet be ahidetb faithful^ and cartHOt deny himfelf.

Dire<^. 17. Exercife Faith much in thofe proper workj, in vphich felf aMd fe/ife are mojl denyed and ovtrcome.

Bodily tnot ions and labours which we are not ufcd to, arc done both MWiJ^i/fMffy, and with paitt. U Faith be not much exereifed in Its WdithxCy and victorious 3.^$^ you will neither l{iiow Its ftrength, nor find it to be ftrong, when you conr»c to ufc >t. It is not theeafic and common a&s of Faith, which will icrve turn, to try and ^rengthe» it. As the life of fenfe is the advcrlary which Ftfitfc muft conquer, fo ufe it much in fuch Conflicts and conquefisy if you would find it/fro«gand ufe- fuO: Ufeitinfuchactsof w)rr;^<j<irM«and felf^denyal, as will plainly (hew,that it over ruleth fenfe : life it in patience and rejoyemg m fuch fufferings^ and in contentmtnt in fo low and crofsaliate, where you arc (\lxci\\^t fight and fenfe do not contribute to your peace and joy : Ufe n not only in giving feme little of your fupeifluitics, but m giving your whole two mites, even all your fubftance, and feJliug all and giving ra thepoor^ when indeed God miketh it your duty; At Icalt in forfaking all for his fake in a day of tryal. Faith never doth work fo like it felf, fo clearly, io povverfully, and fo com- fortably, aim thcf«/f/f-^<'M)'i>fg tnd over coming ^ca^ when it doth not work alone, without the help of fenfc to cornfoil' us i but alfo ffgiittftfenfey which would difco^ragc u*, Luke i8. 22, 23. & 14. 26, 33. 2 Cor. 5. 7.

Dircd. iB. t^eepacortfiantoi>fervAlionoj Gods conver[evitb J your heart Sy andvcorkingionthtm.

For »$ I faid before, tlKie arc mthin ks fuch dcmon/^f ations

Y 3 of

i^e T/)f Life of Faith.

of a Kingdom of G«)d, in precepts, racrcicf, rewards and pu- niihments, that he which well workcth thcm,willhave much help in the maintaining and cxetciiing his belief, of the cvcr- larting Kingdom ; Efpccially the godly, who have that i'firir there working, which is indeed the very /ftf/, ^'a^i^Udge, and enrrttft of hfe eternal, 2 Cor. i. 22. &$. 5. E^hefi, 13, 14. Gat. 4. 5, 6. Rom. 8. 16, 17. There is fo much of God and Heaven in a true Believers heart, that fas we fee the Moon and Stars when we look down into the water, fo) wc may fee much of Gcd and Henvtn within us, if the heart it fclf be throughly ftudied.

And I muft addi that Exferiencet here muft b: carefully recorded : and when God fulfillcth promifcs to us, it mult not be forgotten.

Dired. 15?. Converfe much rvith them that live ly FaJtb^ and fetch their motives and comforts from the things unfeen.

Converfe hath a transforming power. To converfe with them that live all by fettje, and (hew no other dcfircs, or joyes, or forrows, but what are fetched from flcfhly fcnfible things, is a great means to draw us downwards with them. And to converfe with them who converfe in Heaven*, and fpeak of nothingelfefo cow/orttft/y or fo ferieujly-', who fhcw us that Heaven is the place they travel to, and the ftatc that all their life doth aim •, and who make little of all the wants or flenty^ fains ox fleaftres of the flcfh j (his much conduceth to make us heavenly. As men arc apt to learn and ufe the language, the motives, and the employments of the Country and people where they lives fo he that is moll familiar with fuch ts/ivr^y Ftf if ib, upon things unfeen, and take Gods promifc lorfuUfecurity, hath a very great help to learn and live that Irfc himfelf, Hch, 10.24, 25. i Thef 4. 17, 18. Phil. 3.

ao,2r.

Dirc^. 20. Forget not the nearnfji of the things unfeen^ and thhk^ nst of a long continuance tn thit world \ hut live in con' tinual expeSatioK of pur change,

Vijiant things, be they never fo great, do hardly movt us :

As in bodily motion, the mover maft be contiguous : Asd as

, outfenfes are not fit to apprehend beyond a certain diftancc >

fo our mindi ilfo arc finite, and have their bounds and mca-

furc ;

The Life cf. Faith. 167

furc ; And lin h»rh made them much narrower, (oolifti and fh'ort- lighted than they would have been. A certa.nty ofdy- ingatlaft, (houlddomuch with us : Bat yet he that Ifjokcth xoiive lo)igonttxxhy will the more hardly live by Faith in Heaven •, when he (hat daily waiteth for his change, will have cafily the more ferious and eifcdual thoughts of the world in which he muft live next, and of all the preparations nrccf- fary thereunto i and will the more eaflly dcfpife the things on earth, which are the employment and felicity of the fcnfual, Co/. 3.1,2,3. Pii/. 1.20,21,22,23. iCor. 15. 31. As we fee it in conftanf experience in men, when they fee that they mull prcfently die indeed, howrlight then fct they by the world ? how little are they moved with the tallt of honour, with the voice of mirth, with the fight of meat, or drink, or biauty, or any thing which before they had not power to deny } and how fcrioufly they will then talk of lin and grace, of God and Heaven, which before they couW not be awakened to regard ? If therefore you would //vf by fjtth indeed, fct your felves asttthe entrance of that world which faith forefceth, and live as men that know they may die to morrow, and certainly muft be gone ere long . Dream not of I know not how many years more on earth, which God never promifed you •■> unltfs you make it your buiincfs to vanquith faitt^y fetttng its ob- j'eds at a greater diftance than God hath fet them. Learn Chrifts warning to one and all, to rvatch^ and (0 be alwjies yw/aly, Mark ij. 33, 35,37. 1 P^f. 4 7. Mjf.24.44- Luke 12.40. Hethatthmkcth he hath yet time enough, and day- light before him, will be the apter to loiterin his work or Journey : When every man will make haftc when the Sun is fctting, if he have much to do, or far to go. Dclaies which arc the great preventers of Repentance, and undoers of the world, do take their grcatcft advantage from this unground- ed expedation of long life. When they hear the Phyfician fay, He is a dead man, and there is no hope, then they would fain begin to live, and then how religious and reformed would ihcy be ? whereas if this foolifti crroiur did not hinder them, they might be of the fame mind all their lives, and might have ) then done their work, and waited with defire for the Crownj and faid with P<i«/,*Fpr 1 4IH novf rtady toh offntd, find the

I 68 The Liie of Faith,

time of wy Ae^nr* uTi li ap band-. I have fought agoodfigbt^ I hive finiJIiedrHy C'.'urfe, I have kjpt the faiths henceforth there U laid up for me a Cron>n «/" Kighteiufpefs^ wkkh the Lord the Righteous Judge jhaU give t^e at that day i and not to we on- ly, but to tbent dfd that love hit appiarlug^ 2 Tim. 4. 6, 7, 8.

And fo much for the General VinciioKs to be obfcrvcd by them thitwiW live by Faith: I only add, that tsthcwclldo- ingof all our particular duties, dependcth OQOi'l on the cow. won health and foundftefs of the foul, in' its fiate of grace i Co our liviftg by Faith in all the particuUif cafes after inftanced, doth depend more upon thefc General DireGi ns, than on the particular ones which arc next to be adjoyncd.

T

CHAP. I.

Ah EiiumeratioHofths Particular Caf^s in trhich efpfcialJy Faith ntuft be ufed. i. Hovo to live by Faith cii GOV,

H E General Diredions before given muft be pra6li(ed

in all the Particular Cafes following, or in order to them':

But befidcsthcm,^t is needful to have fome [pedal Vtrediens for each Cafe. And the particular Cafes which I fhall inftancc inarcthefe; 1. How to cxcrci(e Faith on GOD himfclf: 2. Upon Jefus Chrift : 3. Upon the HjlyGhoft: 4. About the Scripture Precepts and Examples : 5 . About the Scri- pture Promifes: 6. About the Thrcafnings : 7. About Par- don of fin, and Juftificttion .* S. About San6liftcafion,and the cxercifes of other Graces i 9. Againft inward vices and temp- tations to a<^ual (in ; 10. Incafcof Piofperify : ii. InAdver- firy and particular Afflidions : 12. In Gods Woxlh'p, pub- lick and private: 13. For Spiritual Peace and Joy ; 14. For the World, and the Church of God : 15. For our Relations: 16. In loving others as our fclves ; 17. About Heaven, and following the Saints : 18. How to die in Faith i I9. About the coming of Chiift to Judgement.

goD

rheLife of Faith. 1^9

GOV is both the objcd of our h*KiwUdge, as he is revealed

in Nature^ and of our Faitb^ as he is revealed in the bdy Serif ttires. He is the /fr/f and /rf^objcd of our Ftfirfc. It it life ittrnal to i^«4»»' him the only true God, and Jefut Cbriji trhomhe hatbfent. Te believe in God, believe alfo inmft was Chrifls order in commanding and caufing Faith, Job, 14. i. Seeing therefore this is the principal part of Faith (to kpovf God^ and live upon bim, and to him) I {hall give you many (though brief J Dirc^ionsinit.

Dirid. I. Btbold the glorious andfuU demonJlratioHs of the Being of the Veitjfy in the vebole frame ofnature^ and effeeiaVy in your f elves.

The great argument from the E#i?(3 to the Crfw/r, is un- il^anfwerablc. All the caufed and derived Beings in the world, muft needs have a firft Being for their "cauft : All ActUn^ In- tellection and Volition i all Popper ^ Wifdom and Goodnefi^ which IS caufed by another, doth prove that the caufe can have »» lefs than the total effcd hath. To fee the jr6r/^,and to know what a matt is, and yet to deny that there is a God, is to be mad. He that will not know that which all the world doth more plainly preach, than words can poftibly exprcfs, and will not know the /etife of his own Being and faculties, doth declare himfclf uncapable of teaching, Pfa I. 14 i. & 49- 12, 20. Ifa. I. 2, 3. It is the greatcft (haracthat mans undcr- ftanding is capable of, to be ignorant of God, i Cor. 15. 34, and thegreatcftfliame to any Nation, Hof.4. i. Sc6 6. As it is the highcft advancement of the mind, to know him, and therefore the fumm of all our duty, Prov. 2. 5. H}f. 6.6' 2 Cirow. 30. 21, a2. Ifa. It. 9. i Pet. 2.20. Kom.i. 20,28.^ Job. 1^^. .

Dirt ^. 2. 7hertf$re tfike not the Being and Perfect iotts of Gody for fuperfiructures and eonclufions, fvbich may be trjcd^ and made betv totbe interefi of other pints y but astbegreatefi^ clearefi, fureji truths, n(xt to the knowledge of our own Being and InteUeetien : And that which aU other (at leafl, not the pro- per objects offenfe) muji be tryedand reduced to.

When there is no right method ox ori^r of knowledge, there is no Ciue and folid knowledge. It is dijhactm^ and not i^«on'-^

l^o The Life of Faith.

ing, to begin at the top, and to lay the foundation Uft, and reduce thing? certain to things uncertain. And it is no wifelicr done of Athciiis, who argue from their apprchcnfions of olhcr things, a^ainli the Beings or Pcrfcftions of God. As when they fay, [7 hen is much evil in the vforld prmitted hy God^ and tbtre is dmthy and many tormentiyig fains befzHtven the in- uice»t hruits i and there are wars and conjufions^ andignortnec and tPtckednefs^ htve dominion in the earth: Therefore God it not prfectly goody nor perfectly VPife^ and juft^ and foiverful in hit government of the xvorld.'] Thceriour in the method of arguing here, helpeth to continue their blindncfs. That God V perfectly good, is frius cognitum : Nothing is more certain than that he,who is the caufc of all the derived goodntjl in the whole Univcrfe, muft have as much or more than all himfelf ; Seeing therefore that Heaven and Earthy and all things, bear fotvident a witncfs to this trutb^ this is the joundatjon, and firj^ to be laid, and never more queftioncd, nor any argument brought againtl it. For all that poflibly can be faid againft it, muft be a minus mtis^ from that which is more obfcurc. See- ing then that itismoft certain by/fwp, that calamities and evils arc in the world » and no lefs certain that there is a Gody who is mort perfcdly good i it muft needs follow that thefctwoare petfcdlycontiftenti and that fomc other caufe of evil muft be found out, than any impcrfedion in the chief good. But as to the Beingof things, and Order in the world, itfolloweth not that T^^ymuft be as gcod andiper/fS as their Maker and Governour js himfdf: nor one part as good and perfect in it fcif as any other. Bccaufc it w^s not the Crea- tours purpofc when he made the world, to make another God, that (hould be equal with himfelf (for ttvo Infinite Be- ings ^ni Per ft & ions , isaconiradi^ion.J But it was his will to imprint fuch meafurcs of his own likcnefs and excellencies upon the creatures, and with fuch variety, as his wifdom faw fittefti the reafons of which are beyond our fearch; The Di- vine Agency, as it is in him the Agent, is perfed : But the rffS hath thofe mcafures of goodnefs which he was freely pleafcd to communicate.

And a^I have gi\ en you thisinftance, to fhew the folly ol

mine the certain foundation by the Icfs ccitain notions or

' ° accidents

The Life of Faith. 1 7 I

accidents in the world » lb you mutt abhor the Gmc criour in all other inftancts : Some wit may confid with the que- rtioningof many plain condudons : Bojt he is a fod indeed^ who faith, there urn God, or doubtcth g( his (Jjential pro- pcrtie», Ffal. 14. i, 2. Rom. i. ip, 20, 2 i.

Dirc^ 3. B^ei»ember thataUovr k^otv ledge of God^ tvhile we are inthe body here^ m but enigmatical, and as in a glafi j and that all words which m^n can jpcak^ofGod (at leall except Being and Subfiance) are but terms bthw bint, borrawid from hu Image en the Creatures^ and not fgnifyirtg the fame thing for- fsalyin God, which they ftgnifie in ut.

ti you think othcrwifc, you will make an Idol in your conception, inftcad of God : And you will debafe him, and bring him down to the condition of the creature. And yet it doth not follow that we know nothing of him, or that all fuch exprtflipns of God are viir, or fjlfe, or muft be difufed : For then wc muft not think or talk of God at all. But wc tnuft fpcak of hira according to the highefi notion*, which wc can borrow from the noblcft parts of his Image \ confcrting Hill, that they arc but borrowed ; And thefc muft be ufcd till wc come nearer, ind fee as face to faci i and when thkt which is p:rfcd is come, then that which is imperfcd fhiH be done away, 1 Cor. 13. 10, II, 12. And yet it isfin com- parifon of darker revelations) at faithofen face that we behold at in aglafs the glory of the Lord\ and it is a fight that can change us into the fame Image, as from glory to glory, as by the Spirit of the Lord, 2 Cor. 3.18.

DitcA. 4. Abhor the juriim ignorance, which hrandetb every one with the names ofherefu nr blafpbemy, who differ frgm them in ihe ufe of fome mntcejfary metaphor of God, when their diffe- rent phrafes tend not indeed to bis difhomur^ and perhaps may have the fame fignijication with their own.

When wc are all forced toconfcfs, that all our tcarros of God arc improper or metaphorical, and yet men will tun thofc metaphors into-numcrous branches.andcariy them unto greater impropriety, and then rail at all as biafphemeis that qiielifcon them i this prat^icc is (though too common J a hci- ) nous fin in them, as it hath direful cffcdti upon the Church. Should I recite the fad hiftoiict of this iniquity,ind (htw what

2 2 it

172 ihe Life of Faith.

________ ■ '- ■ ^ ■

it haih done b:t ween the Greek and Litinc Churches, and be- tween thoft called Orthodox and Cstholick, and many through the world that have been nunnbcrcd with Hereticks \ it would be too large a fubjedt for cur forrow and complaints.

Dired. 5. Ahhor prejumptuiM curiofuies in cnqulrtng into the fecrct things of G/d \ much more in freUndiyg tok^^ove them •, And mofi of all in revHing and contending agamji ethers upon thofe pretences.

It is fid to obfcrve abundance of feemingly learned men, who arc pofed in the fmallert creature which they ftudy, yet talking as confidently of theunfcarchable things of God \ yea and raving as furioufiy and voluminoufly againft ail that con- tradidtth'.m, as if they had dwelt in the inacccflible light, and knew all the order of the a(^s of God, much better th^n they know themfclves, and (he motions of their own minds > or better than they can anatomize a worm or a beaft. They that will not pr^fume to fay, that they know the fecrets of their Prince, or the heart of any of theirncighbouisi yea they that perceive the difficuhy of knowing the Oate of a mans own foul, becaufe our hearts are a maze and labyrinth, and OLf thoughts fo various and confuted, can yet give «you fo exact a Scheme o( aU Gods conceptions^ chat it fhiH be no Icfs than hercfic to queftion the order of any part of it» They can tell you what Idea's arc in the mind ofGo:!, and in what order they lye i and how thofe Idea's aie the fame unchanged abmt things that arc changed i about things patt, and prcfent, and to corne i and what futurition was from Eternity, as in the Idea of Gods mind i they can tell me in vphat order he k*iovc>ith things, and by what weans i and whe- ther/l«t«re contingents are known to him in their caufesy or in his decree^ or in their coexijience in eternity : They can tell what Decrees he hath about Negatives i as that fuch a inan (hall «ot have Faith given him i that millions of things poffible (hall not be , that you (hall not be a plant, or a bea(^, nor any other man, nor called by any other name, 8cc. And how all Gods Decrees are indeed but O^f, and yet not only ( inconceivably numerous, but the order of them as to priority and pofteriority, is to be exactly defined and defended,though to tht detriment of charity and pcicc : As to fin, they can

tel!

The Life §f Faith, 173

tell you, whether he have a real pofitivc Decree, dt re event- ente, or only deevetitu ret, or only ^r prcfria pcrmijjione even- tus^ f. e. d« ittm imfedJendo^ i. p« de mn agendo i whether mn agtrt need and have apolitive ad^ of Volition or Nolifion an- iccedcnt \ Though they know not when they hear the found of the wind, cither whence it cometh, or whither it goethi yet know they all the methods of the Spirit : They know how God as the hrft-movcr, predetcrnnincth the motions of all Agents, natural and fjcc, and whether his influence b: up- on the cflfence, or faculty, or adSJ immcdiafcly i and what that- influx is. In a word, how voluminoufly ^oxhty darken coun- felbytPordf rvilhout knovpkdge ? As if they had never read Gods large expoflulafion with Job (4^2 bcc.) Veut.i^if. The fecret things helengunto the Lord our God/ but thofe thincs n>kkh arerevealfdf vnto m, and toour children fcr ever, that tvc may do at the n>ordsofthisLarp. Even an Angd could fay 'to Manoah, Judg. 13. 18. fFhy ask^^jl thou tbm after wy namey fetir.git is ftcret ? No man hath feen God at any time (favbig ) the only begotten Son, tvko is in the bofonte of the luthcr ,b{hjih declared hint, Joh. 1. 18. And what he hath de- clared wc may know : Bat how much inore do thtfc men pretend to know, than ever Chrifl declared > But tvho hatb }{>iotvn the mind of the Lordy orn>ho hath been bis CounjellQT ? Rom. 1 1.34.

Etiam vera de Veo Uqui periculcfum : Even things that are true (hould be fpoken of God> not only with reverence, but with great caution : And a wife man will rather admire and adore, than boldly fpeak what he is not certain is tn/e and congruous,

Dired. 6. Let all your k^orvledge of God be pradical-^ yea more fradical than any other \{>:oxvledge i and let n t y)ur thoughts once ufe Gods Name ia vain.

It it be a fin to\i(cidle or unproHfablc words, and cfpecial- ly to take Gods Name in vain •, it cannot be fauhlcfs to have idle unprofitable thoughts of God : for the thoughts arc the opmtioTis of the mind it felf. There is no thought or k:^ofr- /r^/gf which ever cometh into our minds, which i. Hath fa j great work to do i and 2, Is foj^r and porverfuU to <^o if, as ^hc knowledge and thoughts which wc have of God. The

Z 3 very

174. I'he Lije of Faith.

V;iy fcnovation of the foul to his Image, «nd trjnstormirg it into the Divinc Nature, muft be wrought hereby : The thoughts of his fVjfdjm, muft filencc all our contradiding fol- ly,and bring our fouls to an abfolutc fubmifTion and fubjcdion to his Laws : The knowledge of his Goodttcjl^ muft caufc all true fjvi/'g Goodnefs in us, by poflTifTing us wich the highcft love to God. The knowledge cf his Povper^ muft caufc both our / confidence, and our fear : And the imprcfs of Gods Attribute* muft be his Image on our fouls. It is a common find truc^ obfervation of Divines, that in Scripture, words of God which cxprcfs his Knovpledge^do imply his wjl! and alftdions : ( As his knoofitig the way of the rigktectu^ Pfal. 2, 6. is his >p- proving and loving it, &c.) And it is as true, that words of our knowledge oi God ^ (hould tU imply affciSion towards him. It is a giievous aggravation of ungodlincfs, to be a Itarned «>fg'fl/yman : To frofefi to knovp God^ attd deny him in tvor]!^^ being abominable and difobedient^ and reprobate to tvery good WOT k^ Cthough as orthodox and ready mgoodvpordt as others.) Hitus \. \6.

A thought of God ftiould be able to do any thing upon the foul. It ftiould pirtake of the O/wMJpoffMc; and perftdtionof the blcffcd Objcd. No creature (hould be able to ftand before him, when our minds entertain any ferio.us thoughts of him, and convei fe with him. A thought of God (hould annihilate all the grandure and honours of the world lo ns \ and all the plcafurcs and treafures of the flefh v and all the power of Temptations : what fervency in prayer ? what earneftnefs of dcfirc ? what confidenceof faith? what hatred of fin ? what ardent love? what tranfporting joy ? what conftant pitienre (hould one ferious thought of God, polTcfs the believing holy foul With >

If the thing k^iVPn become as nrmch one with the under- flanding, as Tlotinw and other Platonifts thought , or if man wcrefo far partaker of a kind of deification, as Cibieuf md other Oratorians, and BenediSus de BtnediBity Barbanfon^ irA othef Fanatick Fryers think, furely the knowledge oiWid [ (hould raifc us more above our fcnfitivc defires and piflions, and make us a more excellent fort of pcifoBs, and it (hould mikc us more like thofe hUSid fpirits, who know him more

than

7he Life of Faith. 175

thin wc on earthi and it ftiould be the beginning of our eternal life, John 17. 3.

Dircdt. 7. By Fnitb deliver up yovrfdvesto GOd, as ytuf Creator ^ and your Oventr^ tndlivt to him as thofe that ferceive they are abflufely h'ls cwu.

The word [GOD^ doth fignific both Gods iffence^ and his three great Kebtions un^o man ^ and wc take him not (i)x our G»d^ ifvvc take himnot as in thcfe D/t/;«r Rf/<ifio«;, There- fore God would have Faith to be exprcfled at our entrance into his Church, by Baptifm \ bccaij^ a believing foul, doth deliver up it ft If to God: The firft and grcatcft work ol Faitb^ is to enter us tincercly into the holy Covenant : In which this is the firlt part, that wc taks God for our OrVfur, and nfign up our fcfvcs tohim, without either cxprefs or implicit rc(crvc, as thofc that are abfduttly his own. And though thefc words are bjr any hypocrite quickly fpoken, yet when the thing is ically done, the very heart of fin is broken : For as the Apoiile iixth^Helhjt ii dead ii freed from firt^ Ront. 6.J' Bccaufe a dead man hath no faculties to do evil : So wc may fay, He that is r(figncd to God as his abfolute Owners is freed from fin i bc- caufe he that is not hi* own, hath nothing which is his own i and therefore hath nothing to alienate from his Owner, ff^e are mt our Own^ rve are bought vptib a price (which is the fccond title of Gods propriety in us) and therefore w«jf glth- rifieGod in body and fpirit as being hit, iCor 6, 20.

And from this Relation faith will fetch abundant confola- tion, feeing they that by confent^ and rot only hyconfiraint^^it tbfolutely his, (hill undoubtedly be hvtd^ and cared for at his Ovpn^ and ufcd atid provided fgr as hit own : He will not negle^ hi4 en»/f, and thofe of his family, who will take us to be worfcthan Infidels, \{vpe do fo, I 7im.^. 8.

Direct. 8. By Faith deliver up your [elves to God^ asynur So" vtraign Ruler, rvith an abfolute Refolution to learns and hve, and obey bis Lavps.

Though I have often and more largely fpoken of thefc di>- ticiinothtr Trcatifes, I murt not here totally omit them, whefe I fpeak of that Ftfir/b in God^ which eflentially confift- . cth in them. It is a narrow, and foolifti, and pernicious con-* ' ccit of Faith} which tbinktth it hath no objc^ but promifet

•ml

J -5 The Life of Faith,

tnAfardon\ and that it hath nothing to do with God as oui Sovcrmgn Govermur : And it is too large a defcription of faith, which maketh aCtual znd fornnal obcdieuct to be a part of it : As Marriagi is not conjugal fidelity and duty, but it is a Cove- nant which obligeth to it i and as the Oath of ABegiance is not a formal obedience to ihe Laws, but it is a covenanting to obey thcmi and as the hiring or covenant of a (ervant, is not do- ing ferviee^ but it is an entring into an obligation and fiate of feivicc : So Faitb ind our firji Ckrijiiamty^ is not ftiidly for- mal obcdicnce^to him t^t wc believe in, asfuch : Bat it is an cntfing of our felvcs by covenant into an obligation and (ttft^ of future obedience. F^itfc hath Gods precepts for its objeds as truly as his promifes : But his cw^ Relation as our Ktngoi Ruler is its primary objcd, before his prfCf/Tf, Hef- 13. 10. Pfal. 2.6.8c 5. 2. 6c 10. 16. & 24.. 7, 8, 10. & 47. 6, 7. & 89. 18. 8c 149. 2. Rtv. 15. 3, I Timotk. i. 17. Luie 19.27.

Dircd. 9> By Faith ach^towUdge COD at your total Be- fiefaQor^ from him you have^ und muji have aU that^i vportb the having : And accor divtgly live in a defendance on him.

Ftfi/l&takcth every good thing as z jiream from this inex^ haujitd [fringe and as a tok^n of love, from this unmeafurabk Love. It knoweth a difference in the meam and vpay of con- veyance j but no difference as to the fountain i for all that wc fcceive is equally from the fame original i though not fert-to us by the fame hand. Faith Ihould not take or look at any good abftradediy, as feparattd from God i but ever fee the flreams as continued up to the fountain i and the fruit as pro- ceeding from the tree and roots : Remember ftill that he doth illuminate you by the Sun i and he doth nourifh you by your food (for you live not by bread only, but by his Word and bleffing 0 aRd it is be that doth teach you by his Minifterf , and piotedf you by his Magiftratcs, and comfort you by your friends; You have that from one, which another cannor give you i but you have nothing from any creature whatfoever^ which is not totally from God : For though he honour crca'- Cures to bs his Meffcngers or Inftruments, the benefit is equal- ly from him, when he ufeth an Inftrument, and when he ufeth none. From him wc have oar Bemgy and oui Comforts, and

all

rke Life of Faith. 177

■v~ — ■

all the means and hopes of our well-being i and therefore our depcndance muft be abfolutcly on him : The blelTings of tbu life, and of that to come i all things which appertain to life and godlinefs, are the gifts of his incomprehenliblc benignity. For it is natural to him, who i$ infinitely good, to do good, when he doth work ad extra y though n>beH to communi- cate, tnd in what various degrees is tree to him, i Tim, 4 8. M't.6.^^. iFtt. I. 3. P/tf/.i45.i4, 15.& 146. 7. dci8.5o. iTifM. 6. 17. James i. 5. &4. S.jer. 5. 24, 25.

Dire^. 10. By Faith fet your eye and heart tuofi fixedfy and devotedly en COD^ as your ultimate end (tfbicb is your felicity^ and much mere.)

Hetakcthnot God for Gcd indeed, who faketh him not

gs his ultimate end: Nay, he debafcth God, who placing his

felicity m any thing elfe, doth cleave to God but as the means

fo fuch a felicity. But to make God our ^<//of>' is laaful and

neceffary \ but not to dream that this is the highcft refpe<%

that wc muft have to God, to be our felicity. To love him,

and to be beloved by him > topleafe bim^ and to be f leafed in

him, is our ultimate end i which (hough it be complex, and

contain our cwHfdicity^ yet doth it, as infinitely fuperemi-

ncnr, contain the complacency of God, and God as the ob-

jcA of ourLove, confidcrcd in his own infinite perfections :

For he is the Alpha and Omegs, the firft and the laft •, and of

him, and through him, and to htm are aS things, Rom. 1 1. 36.

It is the highcft and nobleft work of faith, to make our own

Original to be our End, and to fct our love entirely upon

God i and to fee that we our fclves are but worms and vanity 1

capable of no higher honour, than to be means to fUafe and

giorihc God i and muft not take down God fo, as to love

him only for our felves. And he only who thusdenyeth him-

fclf for God, doth rightly improve fclf-love, and feck the

only exaltation and felicity, by carrying up himfclf to God,

and adhering to the eternal good, » Cor. 10. 51. Luke 14. 33.

M4t. 16. 25. Mark^S. 35.

Dirc<9'. II. VifiiHguiJh thefe Relations of Cod, but divide \ them not i much lefs fet them in any oppofttion to each other \ and remember that the effeGs of them aB arc marveloujlyandharmv' nhujlymixtt hut undtviitd.

A a The

, jS 1'he Life af Faith,

The cffcds oi Gods Pctver^ are alwaics the cffcdts alfo of his J^»/^o"* and his Goocbiefi : And the eflfcds of his IVtjdom^ ate al waics the effects of his Gjodncfl and his Tower : And the effects of his Goodfiefs^ are al\vaics the effects of his Power and hisWiidom.The clficts ofhisVominion on his rational fub- jccts, arc alwaics the effects alto of hu GovernmeHt and Love; And the effects of his Government ^ are alwaies the effects al- fo of his Dominion and Lave : And the effects of his Love as Bcneftctors, are alwaics the effects of his Vowimon and Government. Though fomc one Principle, and fome one Re- laiioHy may more eminently appear in one work as others do in the other work. Vtfpofal is the effect of Propriety, but it is alwaics a Regular and Loving difpofal of the fubjccts of his Government. Lcgiflation and Judgement ite thetffccfs of his Kingdom : Bu( VomittioH and Love have a hand in both, 3ill Rebellion turn men from fubjcction : Glorification is the highcft effect of Love : But it is given alfo by our Oofuer, as by one that may do as he lift with his own •, and by eur Gover- nour by the way of a Reward, Mat. 20. 15. 2 7l"». 4. 7, 8. M«t.2 5- throughout.

Direct. 12. Efpecially let Faith unvailta youike face of the Gooduefs of God', and fee that your thoughts of it be neither falfe nor hfc \ but equal to ysur thoughts of his Porrer and Vnder^

fianding.

1. As our lofs by fin, it more in the point ofGoodnefs, than of Power or Knowledge fThe Devils having much of the two lift, who have but little or nothing olF the fiift) fo it is the Gcfidtiefs of God which muft be more (tudied by a Believer, than his Power or his WifdaWy becaufe the imprefs of it is more neccffary to us in our Upfcd ftate.

2. They have falfc thoughts of Gods Goe<^Mf/i, whomikc it to coniift only or chiefly, m a communicative inclination ad epctra, which we call Benignity : For he was as Good from Eter- nity, before he made any creature, as he is fince : And his Goodnefs confidcrcd as tfllntial in himfelf, and as his own per-

( fection, is infinitely higher than the confideration'of it, as ter- minated on any Creature. Man is denominated good from his adaptation to the will of God, and not Go-si chiefly from his adaptitior to the commodity or Will of man. An<l they

do

'* -'

Tke Life $/ Faith. 179

do therefore dcbale God, and deiHe his creature, who inike the creature the «/«imfltff«(i of GOD and it felf\ and nolGod the ultimate cod of the creature. And they might as well make the creature the Btginnhg al(b of it fclf and God : (And yet this fottifli notion taketh much with many half-witted Novclifts in this Age, who account themfdvcs the men o( ingenuity. _)

And they have alfo falfe thoughts of the Goodntfs of God, who think that there is nothing of communicative Benignity ia it at all. For all the good which God doth, he doth it from the Goodnefs of his Nature : Thou art good ^ and doefigood^ Pfaf. 119.68. Andhis<io;«ggoo^isurjal!y expreffed by the phrafe of bei>tg nood to^ them : The Lord ii gtod to dSy P(al. 145. 9. Pfal.25.8.&86.5.

Objc^. But ij communicative Beniguity he natural to God as hit Ejfential Gnodaefs «, thenhemufi do good per modum na- tura?, Scad ultimumpotentisei and then the rvorld was from Eternity^ and as good as God could mak^ it.

Anfvp. I. Thofe Chriftian Divines who do hold* that the Vniverfewdisfrom Eternity, and that it i$ as gwd as God can make it i do not yet hold that it was its otvn original, but an eternal emanation from God, and therefore that God who is the beginning oCit^ \$ the ultimate end, and eternally and vo- luntarily, though naturally and neceifarily produced it for fc/w/f/f, even for the plcafure of his will : And therefore that Gods EJfential Gcodnefs as it is in it felf^ is much higher than the fame as terminated in, or productive of the Univcrfe. And that no mixt bodies which do oriri & interire^ are gene- rated and corrupted, were from eternity i and confcqucntly, that this prefent fyfteme called the vforld^ which is within our fight, was not from eternity ; But that as Tpring and fall doth revive the plants, and end their tranfitory life , fo it hath been with thefe particular fyl^emes v the (impler and nobler parts of the Univcrfc containing the fame. And they held that the tvorld is next to infinitely good \ and as good as it is polfiblc to be without being Cro^i and that for God to produce ano- ther God, or an infinite good, is a contradiction : And that all the bafer, and pained, and mifcrable parts of the world, itc beji rej^edively to the f erf tdion of the rvhcle, though not bcft

' A a 2 in

l8o The Life of Faith.

in »nd to thcmlclvcs i (As every nuck and pin in a wafch is ncccffary as wtH as the chief parts.) And that all things fet together, it is bcft that all things t* as they ^re, and will be: But of this the infinite Wifdum, who fccth not only fomc little parts, bat the whole Univcrfe at one perfcd view, is the fittcil Judge.

2. But the generality of Divines do hold the contrary, icd fiy, that it is natural to God to be the Alfufficient pregnant good? not only able to communicate goodnefs, \i\jii inclined to it, as far as his pcrfcdion doth require i but not inclined to communicate in a way of natural conrtant neceffity, as the Sun (hineth, but in a way oiUhtrty^ vobett, and in rvhat degrees he fleafttb V which pltafure is guided by his infinite Vnderfiandingt which no mortal man can comprehend ■■, and therefore muft not ask any further reafon of the firft reafon and wiffi but flop here, md be fatisficd to find that it is indeed Godt JViB and Keafort^ which caufeth all things when and vpbat they arc and notothcrwife. And th»t God hath not made the UnivcrfAs good in it fclf, as by his abfolutc Power he could have made it.: But that it is he^ to be as it is and will be, bc- caufc it is moft fuitable lo his pcrfcd PFiJl and iVifdom. . And this anfwer fcemeth moft agreeable to Gods Word.

And as you rauft fee that your thoughts of Gods Goodnefs be not falfe , fo alfo that they be not diminutive and low. As iw) knowledge is more ufeful and neccffary to us \ fo nothing is more wonderfully revealed by God, than is \\\samiahle Goodnefs : For this end he fcnt his Son intoflcfh, to declare his Love to the forelorn world, and to call them to behold it, and admire it, John i 8,9, 10. & 3. 16. i John^. i. R*v.ai.3. And as ChrilUs the chief glafs of the Fathers Love, on this fide Heaven i fo it is the chief part of the office of Faith, to fee Gods Love and Goodnefs in the face of Chrift : Let him not reveal his Love in vain, at fo dear a rate, and in a way of fuch wonderful condefcenfion; Think of his Goodrnff, as equal to his greatnefi : And as you fee hiSgreatnefs in the frame of the world i fo hisgoodntfs in the wonderful work of mans Re- demption and Salvation : Let Faith beholding God in Chrtfty ^ and daily thus gaiing on his goodnefs, or rather tafiing it^ and feafiing on ir, be the ycry fumm of all your Religion and

your

Tht Life of Faith. l8i

your lives. This is indeed to live by Faith, when it workstb by ihit Lnve^ which is our holincfs and life.

Dirc(ft, 13. Lit ttot Faith over lookjhe Boekj of the CrtatieH^ and tbf wfotiderful demcnfiratioas of Gods Attubutei there^ in.

Even fuch revelations of Gods goodnefs and fidelity as arc made in Nature., or the works of Creation, arc fometimcs in Scriptures made the objcds of faith. At Icaft we who by the belief of the Scriptures, do know how the tforlds pperentade, Hcb. 11.2,3. muft bdievingly ftudy this glorious work of our great Creator. All thofe admirations and praifcs of God as appearing in his works, which David ufeth, were not without the ufe of faith. Thus faith can ufe the world as a ftn&ificd thing, and as a glafs to fee the glory of God in, while (cnfual finncrs ufe it igainfl God to their own pcrdi> tion, and make it an enemy to God and them y fo contrary is the hfe of Faith and of Stnfe. He hith not the heart of a Man within him, who is not ftricken with admiration of the Fotver^ and If^ifdont and Goodnefi of the incomprehenfiblc Creator, when hefcrioufly lookcth to the Sun and Stars, to Sea and Land, to the courfc of all things, and to the won- derful variety and natures of the particular creatures. And he hith not the heart of a Believer in him, who doth not think [[O whit a God is it whom I am bound to fcrvc, and who hath taken me into his Covenant as his child ! How happy are they who have fuch a God, engaged to be their God and Hafpinefs f And how mifcrablc are they who make fuch a God their revenging Judge and enemy ? Shall I ever again wilfully orcarelcfly fin againtt a God of fo great Majcfty > If the Sun were an intclledual Deity, and ftill looked on me, ftiould I prcfumptuoufly offend him ? Shall I ever diflrutt the power of him that made (uch a world?Shall I fear a worm, a mortal man, above this great and terrible Creator ^ Shall I ever again refifi or difobcy the word and wifdom of him, who made and ruleth fuch a world r Doth he govern the whol« world, and (hould not I be governed by hiro } Hah he Gcod- nefs enough to comnoMnicate as he hath done to Sun and Stars to Heaven and Earth, to Angels and Men, and every wght ? • and hath be not Gocdnefs enough to drapp, and tngage, and

Aa 3 continually

1 82 The Life of Faith.

continually delight^ this dull and narrow heart of mine ? Doth the return of his Sun, turn the darkfome night into the lightfome day, and bring forth the creatures to their food and labour i doth iti approach review the torpid earth, and turn the congealed winter into the pleafant fpring, and cover the earth with her fragrant many- coloured Robes, and renew the life and joy of the tcrreftrial inhabitants j and (hall I find no- thing in the God who made and ftill continucth the world, to bsthe life, and ftrcngth, and pleafurc ol my foul ? Vfal. 66. i. &c. Makf ajoyful mife unto God, aU ye Lands : fittg forth the honour of his Name •, ntaks his praifeglorioui : fay unto God, Hovp terrible aft thou in thy vpork^ .<*— »■ — Come and fee the tvorkj of God: He is terrible in bif doing towards the children of men. He ruleth by bis forcer for ever : hi* eyes behold the Na- tions : l(t not the rebellious exalt tbemfelves. 0 blefs our God ye feofle, and mak^ the voice of his praife to he heard ! tvho holdetb our foul in life, and fuffereth not cur feet to be moved, Pfal. 86. S, 9, 10. Amorg the gods there is ttone likf unto thee, 0 Lordf neither are there any tPorhs' li\i unto thy vporkj- A^ Nations tokom thou baji made fhaU come and tcorfljip before tbee, 0 Lordf and (J-jaH glorifie thy Natfie : For thou art great^ anddoft vponderous things : thou art God alone, Pfal. 92. 5, 6. 0 Lord bcn> great are thy rvorks ! thy thoughts are very deep, a bruitijh mank^ioppeib not, neither doth a foolutiderjiandthis. Faith doth not fepantc it felf from natural knowledge, nor negle6t Gods iVorks, while it fiudycth his Word-, but faith Ffal 143. 5. ImeditatecnaU thy fVork^s : I mufe on theivor}^ of thy hands. Pfal. 104. 24. 0 Lord, how manifold are thy tforh^s ! iu wifdom haft tbou made them all : the earth is fuV of thy riches ; fo is the great andwide Sea^ &c.

Nay, it is greatly to be noted, that as Redemption is to re- pair thcCreation, and the Redeemer came to recover the foul of man to his Crf/i«or, and Chrift is the ivay to the Father ; fo on the Lords day our commemoration of Redemption indudeth and is fubfcrvicnt to our commemoration of the Creation, and the work of the ancient Sabhath is not (hut out, but taken in with the proper work of the Lords day : and as Faith in Chrifi isamcdiategrace tocaufeinusthelitft/f o/G<7(ii fo the Word of the Rtdetmer doth not call off our thoughts from the

Works

The Life of Faith, . IF3

Work^s of the great Creator, but call (hem back fo that employ- ment, and dt us for it by reconciling us to God.

Therefore it is as fuitablc to the Gofpcl Church at leift, as it waste the Jcwifh, to make Gods r^orks the matter of our Sabbath praifes, and to fay, as Pfal. 145.4,5,10. One gene- ration Jha}} fraife thy tvork^ to another y and JhaO declare thy mighty aGs : I tvill jpeak^ of the gloriom honour of thy Majefiy^ and of thy tvondercuf tPork^s: And tnenJhaU fpeak^ of the might

of thy terrible aQs, and I fill declare thy greatnefs ■

AUthyworkjjl^all praife thee 0 Lord^ and thy Saints JhaU blefs thee^ Pfal. 26. 6,7. / rvill rvafh my bands in innocency^ and fo will I compafs thine Altar 0 Lor d^ that I may puhlijh xritb the voice of thankjgiving, and tell of all thy tvonderous tvork/^ Pfal. 9. 12. I vpill praife thee 0 Lord with my vcbole hearty I voill (hew forth all thy marvelous xvorkj.

Diredl. 14. Let Faith alfo ohferveGod inhisdjily Provi- dence r ^ and equally honour him for the ordinary and the extra- ordinary paffages thereof.

The upholding of the world is a continual caufing of it i and differcth from creation, as the continued (hining of a Candle doth from the firft lighting of if. If therefore the Creation do wonderfully declare the potver, and Wifdom, and Goodnefs oiGod i Co aUo doth the confervation. And note that Gods ordinary vporh^ arc as great dcmonllrations of him in all his pcrfcdions, as his extraordinary : Is it not as great a de- claration of the PopPer of God, that he caufe the Sun to (hinc, and to keep its wonderou* courfc from age to age, as if he did fuch a (hing but for a day or hour ^ and as if he caufed it to Hand Hill a day P And is it not as great a demonftration of his kjiotPledge alfo, and of his goodnefs ? Surely we (hould take it for as great an a^ of Loi/e, to have plenty, and health, and joy continued to us as long as we dclircd it, as for an hour. Let not then that duration and ordinarincfs of Gods manife- nations to us, which is their aggravation, be lookt upon as if it were their extenuation : But let us admire God in the Sun and Stars, in Sea and Land, as if this were the tiiil time that ever we had fcen them.

And yet let the extraordiMomiefs of his'wQiks hayc its tffcdts . alfo ; T^b^uft^ is tp Air up (he dtowiie mind i^f man, to ice ' ' ' ^ - . . .. ^^

,8;^ 7he Lije of Faith.

God in that which is unufual, who is grown cullomary and lifclef« in oblcrving him in things ufui!. Pharaoh and his Ma- gicians will acknowledge God, in thoicunufujl works, which rhcy ate no way able to imitate thcmfelves, and (ay, fhi^ it the finger of God, Exod. 8, 19. And therefore miridcs arc never to be made light of, but the finger of God to b: acknow- ledged in rhcnn, whoever be the inrtrumenr or occafion,' Luk^ I I. 20.

There arc frequently alfo fome notable, though not mi- raculous Providences, in the changes of the world, and in the difpofal of all events, and panicularly of ourfelvcs, in which a Believer (hould (iill fee God \ yea fee him as the total caufc, and take the inftrumcnfs to be next to nothing ■■, and not gaze all at wen as unbelievers do : but fay. This is the Lirds doings and it is marvelous in our eyes, Flal. 118. 23- Sirg unto the Lord a nevp fong^ for he hath done marvelous thiffgSj Pfal. 98. I. Marvelouf are tbyxPorkj, and that my fcull{MOtvtth right

tveU,VCxlil9- M-

DreA. 15. But Lt the chtef Hudy of Faith for the knorv- ledge ofGody be of the faceofjefus Chri;}, and the m^Ji vpon- derjul rnyjhry of hit Incarnation, and our Redtwftiofft

For God is no where fife fo fully mmifeftcd to m2n,in that Coodnefs , Love, aud Mercy, which it moft conccrncth u$ to know i tnd the knowledge of which will be moft healing and fandifyingto the foul : But of this I mutt ("peak more in the chapter next following.

Dircdi. 16. Let Faith make ufe of every mercy, not only to aekjtovp ledge God therein^ but to have a ^leafant tajleandrellifh of hii Love.

For thus it is that they arc all fanBified to Believers, and this is the holy afc of mercies ; Remember that as in order to Under fianding, yonx ty^s and e«narebut the parages or inlets to your minds *, and if fights and founds went no further than the Icnfes, you would be no better, if not worfc than bcafts: So alfo in order to AfftSion^ the ta^e znd fmfe of ftveetnefs, or any other fleafure, is to pafi by the fenfc unto the heart <t and what fliouW it do there, but affeQ the heart with the Love and Goodnefs of the giver. A beafl tiHetii as mu«h of the fcRfiti vc fwcetncfs of his food and cafe as you do :

But

rh Life ff Faith. 1S5

But it if the Believer who heartily faith, Hop^ good ii tht Au- thor and end of all this mercy ? tvhenee is it that thit comtth f and wbethtr doth it tend f I love the Lord btcaufe he hath heard the voice of tay fupflicatiottj Pfal. 116. I- 0 that men ppouldpraife the Lord for his goodntft^ Pfal. 145.1$) 16. 7ht eyes of all things wait on thee: thou giveji them their meat w due feafon. Thou ofene$ thy band, and fatisfieft the defires tf every living thing. He Icaveth not himfdf without wit- nefs in that he doth good, andgiveth us Rain from Heaven, and fruitful feafens, filling our hearts tpitb food and gladnefi, A^s 14. 17. The near conjun^ion of foul and body, and the near relation of God and his mercies, do tell us plainly, that every pleafure which touchcth the fenfe, (hould touch the heart, and reach unto the foul itfelf , and that as the creature is fitted to the fenfe, zndGod is fuitable tothe/ouij fo the creature (hould be but Gods fcrvant to knock and caufc us to openthedoor tohimfcif, and the way of his communication and accelfion to the heart. Therefore fo great a judgement is thieatned again!) the Ifraelites in their profperity, if they did »0I ferve God %t>itb jtyfulnefs and gladnefs of heart, for the abundance of all things, E)cut. 28. 47^ And therefore the daiec in which men were to rejoyce in God, with the grcateft love and thankfulnefs, were appointed to be daies offeajlittg, chat the pleafure of the bodily fcnfes might promote the fpiritual pleafure and gratitude of the mind, 2 Chron. 19. 2 1. & 29. 39. Neh. 8. 17, & 12. 2y.Ejib. 9. 17, 18, 19.Numb.10.10.

Dixc6t, 17. Let Faith feel Gods dijpleafure in every cha- fiifement andjudgement.

For we murt be equally careful that we dr^ife them noi» and that we faint not under them, Heb. 12. 5. They that pre« tend that it is the work of faith to fee nothing in any iffliiliion but the love and benefit, do but fet one z6t of faith againft another : For the fame word which tclleth us, that it fhall turn to a true believers good, doth tell us that it is of it felf a natural evil , and that as the good is from Gods Love,fb the evilii from our fins, and his difpleafure > and that he would give us the good without the evil, if man were without fin. He therefore that believcth not that it is a c»ftigato»y punifh- meot for Cm, is an unbeliever, as well as he that belicretb not

Bb (he

l86 The Lifi iff Faith.

ihcpromifcof the benefit, Kow. 5. 12, 14, 16, 17, 18. iCor. fli. 30, ^z.Jfr. 5.25. Micab i. f^.Avtos 3. 2.

Yea this opinion dircdlyfruftratcth the iirft f?f</ tfw^i w/c of all chafttfcmenrs which is to further mens Ke^enttncc for the evil of fin, by the fcnfc of the evil of punifhmcnt, and the no- tice oi Gods difpleifurc maniferted thereby : And next to make us warnings to others, that they incur not the fame corredion«nd difpleaiureas we have done. For he that faith, thereis no/'^«tf/0' O'' ^^'^ in the futfering, nor no difpleafure of God cspreft thereby, doth contradid all this. Bat as it is a great benefit which we are to reap by our correftions, even the furtherance of our Rrpcntancc and amendment-, fo it is agreat work of faith, to p:;rceivc the bicrcrncfs of fin, and the difpleafure of God in thefecorre^ions i of which more anon.

DireA. 18. Faith mujl hear the voice of Godin oMhUWcrd^ 4nd in all the counfi I which by any one he (hall [end us.

When fenfc takcrh notice of nothing but a hook^^ or of none bat a n»M^ faith muft perceive the wind and ^'ffage of God. Not only in Pr^tfcib^rs, 2 Cor. 5. 19, 20. i Thet'i.. i^Titus 2.5. Heb, 13.7. butalfo m the mouth of rvickjd enemies, when it is indeed the will of God which they reveal. And fo Vavid heard the curfc of Sbimei^ fpcaking to him the rebukes of God, for his fin in the matter of Vriah, 2 Sam. 16. lO, 11. And Pauire'pyeed that Chriji tvas preached by men of envy and Urife^ who did it to sdd affli&ion to his bonds,?h\\. 1.18. Mofej perceived the will of God in the counfcl ofjethro^ even in as great a matter as the governing and judging of the people, Exod. 18. 19. The counfcl of the ancients which Re- hohoAm forfook, was the counsel of God which be reyHed^ I King. 12. 8. David blcffc » God for the counfcl ofa woman, Abigail* Whoever be the M-fTengcr, a Believer (hould be ac- ^uaintedwith the voice of God, and know the true fignifi- cations of his will. The tt\icjheef of Chrifl do ^«ejr bis voicCy snd follow bim, bccaufc they arc acquainted with his Word i and though the Prwffibtr be himfclf of a fmful life, hecandi- ftiriguifh betwixt God and the Preacher i and will not fay, it is not the Word of God, becaufc it cometh from a wicked mouth. For he hath read, P/i/. 50. 16. where God faith to

the

The Life of Faith. itj

the wicked, IVbat bafi thou to d» to taks ^y Covenant in thy mouthy feeing thou hatejl injirudioti, and baji caji my wordt behind rhec: But he never read Qto the godly, faith God, Why didft thou hear a wicked Preacher ?] He hath read, fhi Scribes and Fberiftes fit in M^fes chair ^ hear thtm^ but do not ai they do. But he never read |^ Hear none that hve not accord- ing to their do<Srine.^ An unDclicvcr will not knoN¥ Chrifii IVord^ \{%Judatbc the Pnacher of it ; but a Behevcr can read the comnni^on of Judat^ or at IcaH can underOandi^ibo/lr co«H/>/htdclivcreth : and though he would be loth to cfcuf* a Judas, or to prefer him before a holy man i yet i(T»orks^so( iniijuity do preach in Chrifts Name, he leaveth it to Chrift to fay at Judgement, I k^iotv yau not^ Mit. 7. ar, 12. A3i i. 17,24.

Dirc^. I p. Faith wufi notlook^atGodnoTfandthen, and leave the fyul in ordinary forget fulnefs of him : but rewember that he is alivaiesfrefent, andwufk wa\e us rather forget thim that are talking to vs^ or coKverfing with us, than to foritt the Lord.

Nothing is more the work of Faitb^ than to fee him vfho it invifible, Hcb. 1 1. 27. And to live as one that (till rcmcmber- cth.thatGod ftandcthby : To thinks iS one that knowcfh that our thoughts are alwaies in his fight, and tojpeak^tnd do as one that forgetteth not, that he is the conftant and moft re- verend witnefs of all. To hear, and pray, and livc,and labour asifwcfawthe God who employcth us, and wjU reward lis, M«trib.6. 4,5. Jfa. 59. 18. Rev. so. 12. Mtith. 16. 27. Row. 2. 6.

Dire(^. 20. Faith niuji lay the heart oftnan^ to refi in the WiU cf Gody and to wak* it our chief delight to fleafe hint^ tni quietfy tntrujihim whatever Cometh tofafs: And to maks no- thing of aU that would rife up againfi him^ or entice us from him, or tvould he to m as in bisjiead.

Faith feeth that it is the f leafing of the will of God» whicti is all our work, and all our reward : And that wc (hould ba fully plcafed in the plcaling of him : And that there is no other reft for the fjul to be thought on, but the will of God: And it imuft coM/MMhe foul in htm alone, 2 7bef. 1. 11. CoK. 3. 20. I Or.7.31, I tktf.a^. I. 2 7im.2,^, Heb, 11. 6.Mat,i.i';.

Bb2 <ci7 5-

1 88 The Lije of Faith.

& 17. 5. titb. 13. 16. ffd. i6. 5. & 73. 26. fie 119. 57. & 14?. 5-

As God is often called Jealous^ cfpccially over the heart of mm i fo faith muft make us jealous of our fclvcs, and very watchful agtinft every creature, which would become any part of the felicity or ultimate objcd of o^ir fouls, God is fo great to a believing foul, that ca(e, and honour, and wealth, and pleafure, and all men, high and low mufl be as dead and mtbifig to us, when they fpeak againft him, or would be loved, or feared, or fruftcd, or obeyed before hiir, or above him : It xs as natural to a true life of Faith on God, t§ make no- thing of the incroaching creature, as for our beholding the Sun, to make nothing of a Candle. And thus is faith our vi^oiy over the world, i fohn^.^.Jer. 17.5. //>. 2. 22. i Cor.15.18.

CHAP. II.

iy VmOiens how to live by Faith on Jefus Chrift,

s

O much is faid already towards this in opening the grounds of Faith^ as will excufe me from being proKx jn the rtft : And the following parts of ihe Life oiFaith^ arc ^fiill fuppofcd ai fubordmatc to thcfc two which go be- fore.

Dired. i. Keep ftiB the true Keaffiss of Cbrifis Inearrtation and Mediation u^on your ruifid (as they are before cxprcfled) clfe Chrifi will not be known by you as Chrift. Therefore the Scriptures are much in declaring the reafons of Chrifts coming into the world, as to be a facnfice for fin, to declare Gods love and mercy to finneis i to fttk and to fave that which was lofti to dcftroy the works of the Devil, &c. 1 Tiw. 1. 15, 1 John 3. 8. Heb. 2. 14 Lukf 19. 16. Rom. 5. 10. i John 3.1, G<i/. 4. 4, 6, &c. Let this name or defcription of Chrift be engraven as in capital Letters upon your minds. 'THE EiEHJiAl msVOM OF GOV INCARNATE TORE- VEAL AND COMMVNICAIE HIS fVILL, HIS LOVE, ms SPJKJt 10 SJNFVL MISERABLE MAN,

Dirc^.

The Life of Faith. 189

Dircd. 2. See therefore that you )oyn no eenceit of Chrift^ which dijhottoureth Gody snd is ctntrary to this cb/ira5lery and to Gods depgft.

Miny by miftaking the dodtiinc of Chriftslntcrccffion, do think of God the Father, as one that is all wrath and juftice, and unwiUmg of himfelfto be reconciled unto man : and of the fccond pcrfon in the Trinity, as more gracious and mer- ciful, whofc mediation abateth the wrath o( the Father, md with much ado maketh him willing ro have mercy on us. Whereas it is the Love of God, which is the original of our Redemption, and it wii Gods loving the world, which pro- voked him to give his Son to be their Redeemer, Join 3. 16. Kom. 8.32. j4ttd God vfjs in Chrifi reconctlwgthe world unto himfclfy not imfHting to them their trefpejps^ 2 Cor. 5. 19. And therefore we ftili read of Chrids reconciling man to Gody and not the phrafe of his reconciling God to man : Not but that both are truly wrought by Chrilts medittion i f^For the Scripture frequently fpcaketh of Gods bating the workers of x

iniquify,and of his vindidive Jujlice^&nd of thitprofttiatingznd attommenty which iignificth the fame thing :) But the reafon is, beciufe the enmity began on mans part, and not on Gods, by mans forfaking God, and turning his love from him to the creature, tnd not by Gods forfaking man i and the change of mans ftate and heart towards God, by true reconciliation, will make him again capable of peace with God i andasfoon as man is made an ohjeQ fit for the complacency of God, it cannot be but that God will again take complacency in him •■, fo that the real change muft be only on man ^ and then that relative or denominative charge which muft be on God, will thence immediately refult.

Some alfo ^hcie be who gather from Chrifts death, that God defircd the /i#cr;»^x of Cht\Rispleafirg tohimi» if fclf> as if he naadea bargain with Chrift to fell lo much w^rf>' to man, lor fomuch blood iind pains ofChrifU and as if he fo delight- ed in the blood of the innocent, that he would the willinglyet dogoodtoitSy if he might fir ft/*r/tfj^f and crwci^e Chrift. But this is to contridi6l Chrifts bufinefs in the world, as if he who came from Heaven to declare Gods Love, had come to de- clare him to delight in doing hurt) and as if he who came

Bb 3 te

joo ^^■'« ^{/^ of Faith.

to dcmonihate Gods Julticf, had come t(?fticw, that he had nthcrpunifh the innocent, than the guilty : But the Cife is quite othcrwifc .* God doth not dehght in mans fuffcrirgs as fuch i tio not of the guilty, much lefs of the innocent: He dcfircd not Chrifts fufsrtng for it feif: But as it was a con- venient ntcanSy to dcmonftrate his juflice^ and his Holinffs^ and to vindicate the honour of his Governvuent and L/«b», and to be a warning to finners, not to fin prefumptuoufly i and yd to declare to thena the grcatncfs of his Ljve,

And fome are ready to gither from Chrifts propitiation, that God is now more recottciteable to ftn, and fo they blafphcmc him as if he were unholy : As if he made a fmiller matter of our mif- doings, fince he is fatisficd for them by a Mediator. And they are ready to gather, that God can now take com- placency in man, though he have no inheient hohnefs at all, bccaufc of the righteoufncfs of Chrift imputed to him. And forac take Gods mptauon of Chrtjh rigbteoufnefs to m, to bs gLreVutingttstobetheprforts, who our jelvcs fuljiSed the Law in or by Chrift, fo that his very Attributes of fFifdom, and Lm,»nd Holincfs, and Jufiice, and Mercy, &c. which Chrift came purpofcly to declare, are by fome denycd, blafphcmed or abufed, on pretence of extolling Chrift and our Redem- ption i as if we might fin that grace may abound, Kont. 6. 1,2. But if rvhile X9t ftek^to bejuflified by Chrift, vot our [elves alfa are found finueriy w therefore Chri^ the Mmtjicr of fin / Cod

iorbidy Gil 2. 17. 7 L A • I

Dircd. 3. Vifiiffguijh heivxtn the common and the Rectal benefits of tnansKedemftion by Cbrij}; and fee hou> the latter da Juffofe the former; and fet not the fe farts againji each tther, which God in vpifdom hath joyned together.

To pifs by all other the great and notable common benefit^ \st\it conditional Covenant of grace \ or the conditional far doH of fifty and gift of eternal life to an iPithout exctftion, John 3. 16. Mark 16. 15, 16. Rom. 10. 9. Mat. 6. 14, 15- Mat.21.7,8,9. And this general conditional prowifr muft be fitft preached i «nd the preaching of this is the univcrfal ot common caM ani cffer of grace : And it muft be firft believed, ai is before Sk\i. But the ataual belief of it, according to its true in- tent and mMning> d©th prove our a^ual peifonal title to all

the

The Life »f Faith. l^l

the benefits which were before given but conditionally, John 3. 16. 1 John 5. 10, II, i2. 2 Cor, 5. 19,20 21.

Direi^. 4. Accordingly )r.d2^i how far Kfdavption is comfMsn 4T fpecialy by the contmoK and fecial benefits frocurtd.

For no mm can deny but it is fofar commoUy is the benefits arc common : that is, fofar as to procure and give to iinneis a fontmen conditional pardon as aforefaid fas Dr. Twijfe very of- ten takcth notice J And no man can affirnn, that it is commcn to all, fo far as abfolutely or eventudSy to give them a<SuaI par- don and fa Ivation, unlcfs they dream that all arc favcd. But chat f'tue eventually and infallibly arefivcd, al! confefs : And we had rather think that Chrift and the goodplcafurcofGod, is the chief differencing caufc, than wc our fclvcs.

D:rcd. 5. Set not the fever al farts of the Office ef Chriii againfk each other \ nor titber deprefi n forget any Pne fatty whileyou ntagHifie and meditate only on the other.

It is moft ordinary to reduce all the OfHce of Chrift, to the Prophetical, Prieflly, anid Kingly part. (For it is nnore proper to call them three parts of one Office, than three Offices :J But It is hard to reduce his Incarnation, or his infant- humilia- tion, and his whole courfe of obedience, and fulhlling the Law to any one, or all of thcfc, f orally. Though in fomc re- • fpc<a, as it is his (xample, it is teaching, and as it is part of his humiliation, it may be called a part of his facnfice , yet as it »s meritoricttf^ obedience and perfeiiion, it belongcth indeed to o\iT High-Pri(^, but not formally to h\% Prie^hood : No nor yet as he himfelfis thefacrifice for fin ; For it is not an a^ of Priefihood to be himfelf a facrifice. But yet I think the com- mon defhibution intimateth to us that fcnfc which contain- cth the truth which we enquire afrcr : For the word Pffr/?- *Mi is ipplycd to Chrift in a peculiar notion, fo as it is never applyed to any other i and therefore is taken more comprc- henhvely, as including all that good which he doth for trt (as goodj by the way of Mediation with the Father, and al! his acfts of Mediation with God i as the Prophetical zu^ Kingfy parts, contain his other ads toward men. But yet a more' plain and accurate deftribution ftiould be made i in which k ftiouW be manifcftcd alfo to what heads his many other af- iumed title* of Relation are to be reduced : Bin thisis not a work for this place. Ey^

1 9a The Life of Faith,

But chit which now I advife you togvoid, is the crrour of them who look fo much at ChriAs Mediation mth God^thit theyCcircc obfeivc his work with man: And the crrour of them who look fo much at his work^ on man^ that they o^ti- \oo\i,h\sMcdiAtionmthGod: And theirs that fo obferve his facrificey as to make light of his continual inttrceffion : or that observing ^otib^makc light of his doSrine and (xanfle : Or that ^ obferve thcfc fo much as to make light of his faerifice and i»- tcrceJlioH : Or that extol his doHrine and rx/iwf /f, and over- look his giving of the Jpirir to all his living members : Of that cannot magniHe any one of thefe, without dcprcffing or extenuating fome other. IfChi^fts Kingdom be not divided, Mat. 1 2. 25. furcChrii^ himfelf is not divided, nor his works, I Cor. 1. 13.

Dired. 6. StiU diftingnijh between Cbrifls mrk^ of Rf- demftiorty vohich be hath already wrought on earthy to confiitHte him our Mediatvy Heady and that which he was further to do for tts in that Relation; that you may ground your faith on thi frji as a foundation laid by him^ and may fet^ after the fecond at that which requireth fomewkat from yourfelvts to your own ftrtieipation. ^ The firft part is commonly called the Impetrationy the fecond

the Amplication for rather, the Cowwunication) As God did firAdo himfelf the work of Creation, and thence rcfult his Relations o(om Owner, our Ruler, znd our Chief Good (or our Love, or End, or Bcncfador i ) fo Chrifi firft doth the works which mak^ him our Redeemer towztds God i and then he is alfo our Owner ^ our K«/^r,and our communicative Bene- faQor, hereupon. And this feemeth intimated by thofe phrafes, Heb. $. 8.k 2. 9, lO. where he is faid to learn obe^ Hence by the things which hefufferedt that is, as a fub):d ex- crcifcd obedience, and (b learnt to know by experience what obeying is. And that (the Captain of our falvation was made ferfed byfufferings, and for fufering death was crowned with glory) becaufehis fufferings did conflitutc him a perfed Cap- tain or Redeemer in performance \ though before he was per- fc6^ in ability. As he that undertakcth to redeem fome Turkish gaily- Haves by conquering their Navy, is made a pcifcd Redeemci, 01 Conquciour, when he hath taken the

fiect.

rhe Life rf Faith, IJ|

ft:cr, though yet the pnfbncrs arc in his power, to rclcafe them on (uch terms at feem bed to him. And as a man is a perfcd Chiiurgcon,whcn(bcfidts his skill)hc is furni(hed with allhis inftruments or falvcs fhow coftly focvcrj though yet the cure is not done : Or at he that hath ranfomd frifontrs m t pcrfcd Ranfomcr, when he hath paid the price, though yet they arc not dehvercd, nor have any adual right thenn- fclves to claim deliverance by. 1 here mention this, becaufc ihi building upon th«t foundation^ which is fuppofcd to be alrea- dy laid and fintfhtd^ and the fetking of the further falvathn which yet wc have no poff (Tion of, nor perhaps any title to, are works fo very different, that he that doth not difcern the difference, cannot exercife the Chriftian faith ; Becaufc it is to be neceflarily exercifed by two fuch different ads, or dif- ferent waics of ading and applying our felvcs to our Re- deemer.

Dircd. 7. StiH thinks oj CbrifitMearnefs both to the Father and to ui i and fa of our NEARNESS to God in and bj him.

Our diftancc is the lamentable fruit of our Apoftacy i which inferrcth, our fears, and eftrangednefs, and bickwardncfs to draw near to God : It caufeth our ignorance of him, and our falfe conceits of his will and works : it greatly hindereth both lovi md coHfid$Mct : whereas the apprehenBon oi o\it nearnef! to God will do much to cure all theft e^ls. As it is the mifc- ry of the proud, thatGod lookethon them as afar off ^ that is, with ftrangentfs, and abhorrence, anddifdain, Fp/. 158.6. And accordingly they (hall be far off from the bicffcd ones hereafter, LiW^f 16. 23. So it is the hippinefs of Behevcrsto bcitig^ to God, in JefusChrift, who condcfcended to be nigh tousi which is our preparation to be ^ct nearer to him for ever, Pfal 148. 14. & 34. 18 & 145. 18. Ephef.2. 13. It giveth the foul more /tfrni/iar ti?<jMgfcti of God, who feemed before to be at an inacccffible diftance i which is part of the boldnefs cf acctf and confidence mentioned, ^}hef. 3. 12. & a. 18. Row. J. 2. Heb. 10.19. ^* "^'V come boldly to the Throne of grace, Heb. 4. 16. And it greatly hclpeth us in the work of Love, to think how near God is come to us in Chrift, and bow near he hath taken the humane nature unto

C c " him.

1^4 The Life of Faith,

him. When a tinner lookcth at Gad only as in himfclf, and as he is cftrangcd from the guilty, he is amazed and confound- ed, as if God were quite out of the reach of our love i but when he thinketh how be hath voluntarily come down into ourflefti, that he might be wj«, and be familiir with man, and what a wonderful marriage the Divine Nature hath mace with the humane, this wonderfully icconcilcth the heart to God, and makcth the thoughts of him more fweet and ac- ceptable. If the life of faith be a dweling in God^ and God in *•, and a tvalking vpixbGod^ i Job, 3. 24. 8c 4. 12, 1$, 16. E^fcf/". 3. 17. Ge«. 17. I. 3c 24.40. & 5.22. & 6. 9. Heb. 11.5. Then mjft we perceive our ttearnefs to God : The juft apprehenfion of this nearnefi In Ch rifts Incarnation and Rela- tion to us, is the chief means to bring us to the near nefs of love and heavenly convcrfation, Co/. 3. I, 3, 4.

Dired. 8 Makg Chrtft tbertfore the Mediation for aHyour fraQical thoughts of God.

The thoughts of God will be jirange to us through oui dijiance, and t^rriW^ through our guilt, if we look not upon him through the profpcAive of Chrifts humaaity and crofs. -God out of Chrift is a confuming fire to guilty fouls. As our acetftattce muftbe through the Bdoved^ in whom he is well pleafed) fo our thoughts muft be encouraged with the fenfeof that acceptance i and every thought murt be led up to God, »nd emboldened by the Mcdiatour, Mat. 5. 17. & 17. 5. & 12. 18. Efhtf. I. 6. Hcb. 2 9,10, 12,13,17.

Ditc6t. 9. Nevtr com* to God tn prayer^ or any other a& of tperfijif^ hut by the Mediation of the Sen j and pit all your prayers MS into ifis handy that he mayptfent ihew to the Father.

There is no hoping for any thing-from God to finners, but by Chriil : *nd therefore there is no fpeaking to God but by him :. not only in hit Name^ but alfo by his Mediation : And this is the exercifc of his Pricfthood for us, by his heavenly in- terceffion, fo much fpoken of by the Holy Ghoft in the Epiftle to the Hehrtvps : Seeing n>e have a great High ?rieft^ thai ispafftdintothe Heavens^ Jefus the Son of Cody let us hold faft our profefjion : Let us therefore come boldly ts the Jhrtm pf grac€y that ve may obtain mtnyy *nd find graa tt help in time tfmtd^ Heb. 4. 14, 16,

DircA.

The Life of Faith, 195

Direct. lO. Hut every word of ScriptHrt ?rectps and Mini- ftnial Exhortatitn (confonant to the Scripture) m ftnt t» m by Chrifiy andfrom the Father by him , af the Mp^inttd Jeatktr of the Church.

Hear Chriji in his Gofpd and his Miniftcr$,ani hew God the Father in the Son. Take heed of giving only a flight and yef - bal acknowledgement cf the voice ol Chnft, whilcft you re- ally are more taken with the Preachers voice, as if he had a greater (hare in the Sermon, than Chrift hath. The voice in the holy Mount, which Peter witneffcth that he heard, 2 Ptf' 1.17. was, Ihk ii my Beloved Son^ in vphera 1 am weHpleafed^ bearye him^ Mat. 17. 5. AnditfijaUcometo^afi^ that every /ml ivhich tviU net hear that Prophet^ {hall be drjhoyed from among the people^ Ads 3. 23. If^benye received the If^ord of God which ye heard of m^ ye received it ntt as the JVord »f meity but as it ieintrtithtbe Wttd of God, tfihich vporkfth effe- Qaaiy inyou that believe, i Thef. 2. 13. The Sheep xviU follow him, for they k^mw his voice : a granger thgy wiU not follow^ Johnio, 4, 5.

Dired. 1 1 . Tal^ every mercy from God as from the hand of Chrifi i both as procured by hie Crofs^ and as delivered by hit Mediatory Adminijhation. *

It is Hill fuppofed that the giving ot the Son himfclf by the Father to this office, is excepted asprefuppofcd. But all fub- fcquent particular mercies, are both procured for us,<nd given to uc, by the Mediator. Yet is it neverthelcfs from G»d the Fathefy nor doth it everthelefs^ but the mere fully GgmRt his love. But the ftate of finners allowcth them no other way of communication from God, for their benefit and happinefs, but by one who is more near and capable to God, who from him may convey all blcfllngs unto ihcm. Bl(ff(d be the God and Fa- ther of our Lord Jefm Chriji, who hath bleffed Mf with all ffi^ ritual hleffings in things heavenly in Chrijiy Ephtf. i. 3. He that /pared not bit own Son, but gave him up for us all^ how fhallhe not with him alfo freely give us all things /* Rom. 8.32. Through the knowledge ofhim, the Divine Power givcth us all things thai pertain to life and godlinefs, 2 Pet. 1.3. God hath given us eternal life, and this Jife is in his Son, i John%. 10, 1 1. AUtbings are delivered into hie handy Joh.i 3 3>& x7-2«

Cc 1 Therefoif

1^6 The Life tf Faith.

Therefore receive every particular mercy for foul aud b )dy, as from the blood, and from the prefent mediation of Chn/^, that you miy rightly underftand it, and have it as .fin^tilicd and fwcetncd byChnlt.

Dire6t. 12. Let Faith taks occafion hy every fw, to rentvt yourfenftoj the want of Chrijt^ and to bring you tobint^ tome- dttdte and grant you a rentveed pardon.

Therefore entertain not their miftakc, who tell men that all fin, paft, prcftnt, and to come., is fully pardoned at once ^whether it be before you were born in Gods decree, or thrifts fatisfa<Sion, or at the time of your converfion^ nor theirs who teach that Chrift pardoneth only fins befoT^^ con- verfTon, but as for all that arc committed afterward, he doth prevent the need of pardon, by preventing air guilt and ob- ligation to punifhment f except mecr temporal chaftifcment.) The preparation which Chrift hath made for our pardon, is in it felf fufficicnt, yea and cffedual as to that end which he would have it attain before our believing : But our a^ual fardoH is no fuch end : Nor can fin be forgiven before it be com- mftted\ becaufe it is no fin. Chntt never intended tojuflifie ot fanSifie m perfedly at the firft (whatfoevcr many fay to the contrary, becaufe thpy underftand not what they fay) but to carry oi\ both proportionably and by degrees, that wc may have daily ufe for his daily mcdiaf inn, and may daily pray, Forgive us cur trefpajjts. There is no f^uilt on them that are inChrifi^ Co far as they tvalk^m after the flejh, hut after the fpirit i nor no proper condemnation by fentence or execution at all i becaufe their pardon is renewed by Chrift, as they renew their fins of infirmity : but not becaufe he fr event eth their tieedoi any further pardon.

Therefore as God made advantage of the fins of the world, for the honouring of his grace in Chrift, that grace might abound where fin abounded, Row. 5.12, 1 5, 17. So do you make advantage of your renewed fins, for a renewed ufe of faith in Chrift \ and let it drive you to him with renewed de- firci and expeditions of pardon by his intcrceffion : That Satan may be a lofer, and Chrift may have more honour by every fin that we commit. Not that we (hould fin that grace way abound > but that we may make ufe of abounding grace

when

The Life of Faith. i 97_

when wc have finned. It is the true nature and ufc of Faith and Repentance to draw good out of fin it Cc\fj or to make the remewbranceof it to be a mcins of our hatred and morti- fication of it, and of our love and gratitude to ou* Redeemer : Not that fiH it ft If doth (^ formally or ffficiemly ) ever do any good: But Cm ebjeSively \s turned into good: For Cofm is nofwy bccaufc to remember fi^ is not fin. When David faith, Pfal. 5 I. 3. that bit fin veas ever before him^ he meineth not only involuntarily to his griefs but voluntarily as a mtdita- tion ufcful to his future dury, and to Hir him up to all that which afterward htpromifcth.

Dired^. 13. Jn aU the tveak»fjfi and hrguifhings of the new creature^ let Faith look-up to Chrtfi forjfrengtb.

For God hath put our life into his hand, and he is our root, and hath promifcd that we (haU live becaufe he livtth^ John 14 19. Do not think only of ufingChrirt, as you do a friend when you have need ot him \ or as I do tuy pen, to write, and lay it down when I have done; But as the branchirs ufe the Vine,and as the members ufc the Head, which they live by i and from which when they arc fcparated, they die and vi'xtht^x.Jobn 15, 1,2,3, &c. Fpbef 1.12. & 5. 27, 30. & 4, 4, 5,12, 15, 16. Chriftmuft even ^>Pfi7/» tfwr hearts by Faith, Ephcf.3. 17. that is, i. Faith muft be the means of Chrifis dwelling in us by his Spirit \ and 2. Faith mu(i fo ha> bituatethehcart to a dcpendancc upon Chrift, and to an im- provement of him that objeQively he muft dwell in our hearts, as our friend doth whom wc mofi dearly love j as that which we cannot chufe but alwaics think on.

Remember therefore that we live in Chrift, and that the life which ne now live ii by the faith of the Son of God^ who hath hvedus, and given him f elf for ui^ Gil. 2. 20. And his grace it fufficitnt for m^ andhii firength mefi nunifeftedin cur wtak^eff, 2 Cor. 12. 9. And that when Satan dcfircrh to fift us, he praycth for us that our faith may not fail, Luke 22. ^2. And that our life is i*/^ iriiir C^ri/^ inGod, even with Chnji who w cur life. Col. 3. 3, 4. That he is the Head, in wl?om all the members live, by the communication cf his appointed liga- ir.cnts and Joynts, Effcr/. 4. 14,15,16. Therefore when any grace i$ weak, go to youi Head (or life and ftrergth. If faith

C c 3 be

iTM^P*— ir I I r

1^8 The Lije of Faith.

be weak, pray, Lord mere aft our faitb^ Ljkc 17.5. If you are ignorant, pray him to opnyour undfrfiaudings^ Luk. 24.45. If your hearts grow cold, go to him by faith, till he (hcd abroad the love of God upon yout hearts, Row. 5. 3, 4. For of his fulnefs it is that we muft" receive grace for grace, John I. 16.

Dirc^. 14. Let the cjo'icf and mojk diligent wir]i^ of your faith in Chriji be, to inflaweyour hearts ivitb love to God, m$ hie Good- -ftefs and Love is revealed to m in Chrift.

Faith kindling Love, and working by if, is the whole fumm ofChriftianityi of which before.

Dired. 15: Let Faith ksfp the (xam^le of Chriji continuaVy before your eyes ; ejpfciafly in tbofe farts ofit^ which he intended for the contradi&ing and healing c{ our great eji fns.

Above all others, thcfc things fccm purpofely and fpecial- ly chofcn in the life of Chrirt, for the condemning-and curing of our fins i and therefore are principally to be cbfcrvcd by faith.

1. Hrf tponderful Love to God, to his EUG^ and to his ene^ mits: cxprcfled in fo ftrange an undertaking, and in his fuf- ferings, and in his abundant grace, which mull teach us, what fervours of love to God and man, to friends and enemies muft dwell and have dominion in us, i John ^. 10. Rev. 1.5. Row. 5. 8,10. 7efc«i5.34, 35- & i5«J3- ' Johni^. \^.i^. 17, be

4. 7,8,20,21.

2. Hufu^ obedience to his Fathers tviU, upon the deareji rates •r terms : To teach us that no labour or co{t thould fccm too great to us inour obsying the will of God i nor any thing feem to us of fo much value, as to be a price great enoHgh to hire us to commit any wilful fin, Rom. 5. 19. Heh.'^ 2.PhiI.2 8.

I 54W. 15.22. 2 Cor. 10.5,6. fJft. 5.9, 7fl*« 14.15. & 15.10.

I John 2. 3. & 3.22. & 5. 3,3. R*v. 22.14.

3. HiswonderfulcontemptofaU the Kiches^ andGreatnefs of themrld, and all the fleafures of the flejl;, and all the honour which is of man i which he flic wed in his taking the form of a (ervanty and making himfelf of fio reputation^ and living a mean iirferiour life : He came not to be fcrved (or miniftrcd to) but to fcrve ; Not to live in ftate with abundance of attendants » with piovifions for every turn and uft, which fridfy curitfny^

7ht Life cf Faith, 199

©x carnal imagination, takcth for a ccnv:r.rency^ or a decency^ no nor a necejjity : But he came to be as zftrvant unto others i not as defpifing his /i^frry, but as cxcicifing his voluntary ib«-^ ntility^ndlove : He that W2LsLord of ail for our fak^s^ became poor to make us rich : He lived in lowlincfs and mcekncfs : Kc fubnoittcd to the grcateft fcorn of finners •, and tvcn to the falfc accufaf ions and imputations ofmottodiou? fin in it fclf, Pi//. 2.6,7,8,9. Heb. 12. 1,2,3. M/irrfc. ^^- 5 5. ^o> <5i, 63,66. & 27,28, 2P, 30,31. Matth. II. 29,30. & 20. 28. 2'Cor. 8. p. which was to teach us to fee the vanity of the weahh and ho- nours of the world, and to defpife the Idol of the ungodly, and to lay that under out feet, which is nearcft to their heart i and to be able without impaticncy, to be fcorncd, fpit upon, buffeted and abuftd i to be poor, and of no reputation among men-, and though not toenflavc our fclvcs to any fbut ifwc can be free to ulc it rather, i Cor. 7. 21.) yet to be the loving and voluntary fervants of as many as wc can to do them good ; and not to dcfire to have a great retinue, and to be fuch vo- luntary burdens to the world, as to be ferved by many, while wcfervenonei as if wc fwho are taught by Chrift and Na- ture, that it is more honourable to give than to receive^ and to be belfful unto ntaiiy^ than ton^f^ithc help oitnany) would declare our impotency to be fo great, that (when every poor man can ferve himfelf and others) we are (and had rather bej fo indigent^ as not to live 2nd help our fclves^ without the help of many fervants : yea fcarce to undrefs and drcfs our felves, or to do any thing which another can do for us, Only fuch perfonigjj^ willing to Mf, and drink^^ indjiiep for themfclves, and to pr5>,ajnd laugh, and tofm for thcmlelves \ but as to any thing that's good and ufefull, without their prcfcnt fenfitive delight, they are not only unferviccable to the world, but would live like the lame or dead^ that muft be moved and carrycd about by others. Among Chrills fervants, he that is the chiefs muft be the chief in fervice, even as a fervarjt nnto all, Luke 22. 26. Matth. 23. 1 1. And ajl by love mufi ftrvc •ne another y Gal. 5. 13.

4. His /uhntijJioH unto deaths and corqucft of the natural lovi 0/ life, for m greater good, «ven the pleafing of God, and the Crt»n oiGhry^ and thc^oo^iof many in their falvafioo : To

teach

200 ^^« ^^fr ofFMith,

teach us thit not only the fleafures o( life, but Hfe it fclf tnuft be willingly laid down, when any of thcfc three ends require itt Mittb. zo.iS.Jobn 10 II. & 15.13. 1 John ^.lO.J^b.io.iy. Mt 20.24. Afifflj. 10. 39. &: 16. 25.Mir]<,i4. 26. fibjV. 2. 30. I John 3. 16. Kfv.12.11.

ij Dirc(^. 16. Let Fanh heboid Chriji in bit reUtisu to bis uni- verfal Churchy and not unto your f elves alone.

I. Brcaufc elfc you overlook his moft bonenrthlc relation : It is moKehisgloiy to be the Churches Htftf<i and Saviour, than yours, Epibf/. 5.23. & I. 21, 22. And 2. You elfe overlook his chief defign and tvor\ \ which is for the perfecting and favirg of his body, Epkef. 1.23. Cd. i. 24- 18. And 3. Elfc you overlook the chief part of your orvnduty^ and of your conformity to Chrift, which is in loving and edifying the Wy, Efbef. ^. 12, 16, Whereas if you fee Chrifl as the undivided anditnpjrtialHeadof all'Saints, you will fee alfo all Saints as dem to hint, and as united in him > md you will have commu- nion by faith w\th them in him •, and you will love them all, and pray for all * and dcHre a part in the prayers of all (instead of carping at their different indifferent manner, and forms,and words of prayer, and running away from them, to (hew that • you difown them. J And you will have a tender care of the nnity, and honour^ ^ndfrofperity of the Church, and regard the welfare of particular Brethren as your own, i Cor.i2.through- out,7oir»i;5. 14, 34.& 1$. il, 17. Kow. 13.8. ftooping fo the lowcft fervice to one another, if it were the washing of the feeti and in iboMOur preferring one another, Row. 12. 10. Not judging nor de/pifing, nor ferfecutingy but receiving indforbear- ing $ne another ^Kom. I ^^ throughout, & 15. i, 2,fR, 7, 8. Gal. 5. 1 3. & <. 1 ,2, J. Ephef. 4. 2, 3 2- ^^o^- 3 • 1 3- Edifying, ex- horting, and feckmg thcfaving of one other, i Thef. 5. u. & 4. J, 18. Htb. 5. 13. & 10. 24. Not fpeakjng evil one of an^thtr, James 4. 11. Much Icfs biting and devouring one another , Gal. 5.15, But hiving CO wprfjTrow $nc of another^ as thofc that arc rnembers one of another, i Pet. 3.8. Rom. 12. 5.

Dircd. 1 7. Maks <*'' ><'"'' oppofition to the temptations of Satan, the vorld and the fiefh, by the exercife of Faith in €hr^.

From him you mufi have your weapons, ckill and Arength.

It

The Life of Faith. 7Ql

It is the great work of Yailh^ to militate undei bim^ as the Captain of our falvition i and by vcrtuc of his precepts, ex- ample and Spirit to overcome as he hath overcome. Of which moreinon.

Direct. 18. Veath alfo tmuJI he e?itcrtaiHcd *Md€or.(iuerctlhji Faith in Chrif.

We muft fee it as already conquered by him, and cntcr;ain it as the pilTage to him -. This alfo will be afcci fpokca to.

Dire^. 19. Faith mufi believe in Chriff as cur Juige^ tt give M our final Jufiificatim^ andfentence us to endUfs hfe^Kom, 14.9,10. Jjtw 5. 22,24,2$.

Dire^. 20. Lattly, Faith rnufi fee Cbrifi at fref axing us m flace i» Heaven^ ^*>dp fpffiug it jtr us^ and ready to receive w tt himfelf. But all this 1 only name, becaufc it will U\\ in m the \a{\ Chapters.

C H AP. III. DireGicm to live by Faith en the Holy Ghofi.

THis is not the Icaft part of t he life of Faith. If the Spirit give us Faith it felf^ then Fairh hath certainly its proper work to do towards that Spirit which giveih it : And if thi Spirit be the worker of all other grace, and Faith be the meant on our part, then Faith hath fomewhat to do with the Holy Ghoft herein. The beft way that I can take in helping you to believe aright in the Holy Gbojt^ will be by opening the (rut fcnfeof this great Article cf ourFaich to you, that by tindcr- (landing the matter aright, you may know what yon arc here both to do^ and to expeH,

Dire^. I. The name of the Holy Ghoft J or S fir it of God^ ia ufedin Scripture ftr the third ferfott in the Trinity as confiitu* t»vf, andas the third ferje^ive frinciflc of operation^ and mo^ nfually as cferating ad extra, by communication. And therefore many Fathirs^^T\d ancient Divines and SchooImen,fty.7"^<«t the Holy Ghcjt, the third perfon and principle is THE LOVF. OF ^OV i which ss it is Gods Love of himfelf ^ » 0 conjiitutive

D d prfm

2c2 The Life of Faith,

ferfottor principle in the trinity , but di it is pregnant and pro- (JuQivty it if the third principle of operation ad extra i and Co that it is tikcn ufually, for the pregnant^ operative Love ef God.

And thus they fuppofc that the Divine fOlVEK, INTEL- LECT and WILL (or IVifdom and Love) arc the three con- ftitutiveperfons intbewfelves, and thctbree principles o( opera- tion ad cxfra. To this purpofe wntcth Origen^ Ambrose and Richardus the Schoolman \. but plainher and fuUicr Vamafcene and Bcrnardy and Edmundus Cantuarienfis, and Pothn Prumenfir cited by mc in my Reafans of tbe Cbnftian Religion^ page 372, 373' 374- Augu^ine only putteth Memory for Povfer^ by which yctCtfwp<iMe//j chinketh he meant Pover^ (Metaphyf pir, 2. 1. 6. c. 1 2. art. 4. ;"»^-88.) what Cxfarius and many other fay de triplici luntine, 1 pafs by : The Lux Radii & Lumens arc thought a ht fimihtude by many ; Bat the Motimy Light ind Heat^ is a plain imprtffion of the Trinity on that noble ele- ment of fire. That holy man Ephrxnt Syrus in his Tcftament ufeth the phrafe (m his adjuration of his Difcipics, and the proteftation of his own ftcdfiftncfs in the dodrine of the Tri- nity igim(\ aW HercflesJ [By that three- na-med fire ofthemofi holy Trinity'] (or Vivine Mj)ej}y as another Copy hath it) £And by that infimts andfole, one Power of God i and by thofe three fub^ fijlences of the intelligible (or tntelleCiual) fire.2 And as it is a moft great and certain truth, that this facrcd Trinity of Di- vine Principles^ have made their imprefs communicatively up- on the frame of nature, and moft evidently on the nohleji parts ^ which are in excellency ncarcft their Creatour i fo it is evident that in the creatures LOVE is the pregnant communicative principle : So is Natural Lwe'in Gentration and friendly Love in benefiting others i knd fpiritual Love^ in propagating know- ledge and grace, for the winning of fouls.

What I faid of the Scripture ufe of the word is found in 1 John 5.5,6,7,8. Heh. 9. 14. i Cor. 12-2,3^' Rw.i.^Jobnn,

32,33. & 3-5,}4- & ^.^3- ^f»' '•«• 7*^ 33'4' ^ ^*''- 3- I7>i8'' Luks^.iSMtcab ^.2. Jfa.i 1.2. 8c 6i'i>

Dircdk. 2. Tht more exeeUcnt meafure of the Spirit given hf

Ghriji after hie afeeMfmto tbe GofpelChurcb, ie M hi difUnguijh*

tdfrom thatvfbicb tpss hefort eommmcated't aitd tbit Spirit

--''-' of

""-""^ tke Life §f Faith, 203

ofChr'4 is it which Mr[ChriftiM Faith bath ffecial reffea to. Without the Spirit of God, %s the perfedive principle^ nature would not have been nature, Gen. 1.2. All things would not have been goody and very goody but by the communication of goDdnfji : And without fomewhat of that Spirit, there would be no Moral Goodfiefs in any of mankind : And without (bme fpecial operations of that Spirit, the godly before Chrifts com- ing in the fleth, would not have been godly, nor in any prcicnt capacity of glory ; Therefore there was fome gift of the Spi- rit before.

But yet there was ^n eminent gift of the Spirit proper to the Gofpel times, which the former ages did not know ; which is fo mnch above the former gift, that it is fufficient to prove the Verity o(Cbrifi.

For I. There was ufe for the fpiciall attcftation of the Father by way of Ponder, by Miracles, and his Refurrcdion f own his Son. 2. The Wtfdom znA IVerd of God incarnate, muft needs bring a fpccial mci(uic o( l^ifdom to his Difciplcsi and therefore give a greater mcafurc of the Spirit for t^uwina- tioM. 3. ThedefignofRedemption being (he rcvelationof the Love of God^ and the recovery of our Love to him, there muft needs be a fpecial meafurc of the Spirit of Love (hcd abroad npon our hearts. And in all thefe three re fpedis, the Spirit was accordingly communicated.

Qocft. fFas it not the Spirit of CbriH tvhicb tvas in the Frophets, and in aH the godly before thrifts coming ?

Anfw, The Spirit of Chrilt is either that meafure of the Spirit, which was given after the firft Covenant of Grace, as it differethfromtheftateof man in innocency, and from the flate of man in his Apoftacy and condemnation : And thus it was the Spirit ofCbrift which wis then given, lo far as it was the Covenant and Srace of Chrift, by which men were then faved. But there was afui/«r Coi/rH4»itobe made after his coming, and a fuller nteafurt of Grace to be given, and tfull a^ttjlation ol Cod (ot the eUtbhfhment and promulgation of this Covenant : And accordingly a fuller and fpccial gift of the Spirit. And this is called The Spirit of Chrtfi, in the pe- culiar Gofpel fenfe.

Queft. HotP is it faidy ]oh. 7. ^y. that the Holy Cbofi vpas Dd 2 not

204 '^^^ ^^fi ^f ^^'f^'

utt ytt fivtn^ becaufe Cbriji was not yttglonfitd?

Anftv. It if meant of this jpecial meafare of the Spirir, whici WIS to be Chrifts fpccitl pchnefs and agent in the world. They had before thit mcafure of true grace, which was neccfTiry to thcfalvation of Bclicvcrj, before the Incarna- tion and Refurrcdion of Chrift. fwhich was the Spirit of Chxift, as the Light before Sun-rifing if the Light of the SunO and if tb^ died in that cafe, they would have been favcd ; But they had not the fignal Spirit if tbeGofpel, fettled and rcfidcnt with them , but only fonnc little tafte of it for cafting out De- vils, and for Gutcs, ar that time when Chrift Cent them by a fpccial midlon to preach, and gave them a fudden fpecial gifr, Luke 9. i.& 10. 17.

Qjcft. How ii it faidof theft baptized Believers^ A6ts i^. that they had not heard that th:re was a Holy Ghofi />

Anftr. It is meant of this eminent Gofpcl gift of the Holy Ghoft, as he is the great IVttnefi and Agent oi Chrift i and not of all the graces of the Holy Gboji f

Q_icft. Was it before necejfary to have an explicite belief in the liily Ghcft as the thirdperfon in the blejfed Trinity, and as the third principle of the divine operations, and were the faithful then in Covenant with him ?

Anfw. Diftinguifh between the Prrpw and the Name: No N4Wf is neccfTary to falvation •» clfe none could be favcd but men of one language; To bwlicvc in the Holy Ghofi under that ATiiwr, was not neccffary to falvation (nor yet is) for he that fpcaketh and hcarcth of him in Greek, or Latine, or Sdavonian, &c. may be faved, though he never learnt the Engliftj tongue : But to believe in x\\c Energetical^ or opera- tive, or eomntunicative Love of God, was alwaics neceffary to falvation, confidercd in the t^i/fg, and not only in the Name t As it was to believe in his Fewer and his Wifdom : And to be- lieve which is the^rjf, and which thtfecond^ and which the thirdy is not yet o(abfolute necfffjiy to falvation i while they are coequal and cocfTcntial i and it was neccflTary to the Jews to believe, that this Love of god did ofrerste, and was com- nunicated to the faithful, not upon the terms of innoeency, ac- cording to the firft Covenant i bjt to fimiers that deferred icith, ind upon tenns of mercy, chiough the Covenant of

Grtce,

rhe Life ofFatth. 205

Grace, which wis made with lapfcd man in order to his ic- covery, through a Redeemer.

Di»cdt.- 3. All that is efficiently necejfary to ^urfalvtlhn, in tr of Gody ii mt objeCiively neCrfury to he I^H'twn . And (uch x neafure of the knotvledge of the Son, and oj the H^h Ghcjl is tteceffury tofaveus^ asiittiCfffaryoljcdivdytofa^Gifie us urid.r the efficiency of the f aid Sptrit : And aO tht rtji is not of fuch ne- ctffi'y. Andibtreforc as under the Gofpel, the Spirit is Cbnjis great Jf^itnefs, as well as Agent in the World, it is more mcef- fary now to believe difUnHly in the H h Gho\\ in that relation^ than it was before Cbrifis coming in th flefl).

There is a great deal of the Divine Pcrfe(^ion, which ciul'cth our falvation, unknown to us : As the San will fliinc upon us, and the wind will blow, and the rain will tall, and the earth will beat fruits, whether we know if or not \ f© our l^ncwledge of if, is not at all nccdTiry to any Divine Fj^- ciency as (uch ; The Spirit by which wc arc regenerate, is hke the wind that bloweth, whofe found wc hear, but know not whence it cometh, nor whither it gocth fno nor what it is) John ^. 6tj,S,9. But all thofc things which arc nccefTary to work objeStively and m or aUy oi\ the foul, do work i« (jfe cognito i and the knowledge of them is as nccefTary as the ope- ration is. lit was of ablolute neccdity to the falvation of all, b:- fore Chrifts coming, and among the Gentiles as well as the Jews , that the Spirit (Kould fani^ific them to God, by policing them with a prcdominmt Love of him in his Giodncfsv acd that this Spirit proceed from the Son or H^ifdom oi God : But it was not fj nccefTary to them as it is now to us, to have a dif)in(^ knowledge of the pcrfonality and operations of (he Spirit, and of the Son. And though now it is certain that Chria is thefFty, thcTruth, and the Life, and «> man eonutb to the Father^ but by the Son, Joh.r4.6. Yet that kjiotPledge oi hivcit which is nccefTary to them that hear the Gofpd, is not all nccefTary to them that never hear itj though the fame efficiency on hit fart be ncccfTaiy : And fo it is about the knowledge of the Holy Ghoftj without which Cbrifl cannot be fufHcicntly now known, and rightly bclicYc4 in.

Dire A. 4. 7be frefeHce »r oferstim 9f tht Spirit tf Oeiit

D d 3 €0h[0ll^

206 The Life of Faith,

cafuaVy thcjpiriiudt Life ofman^ in bu bolinefs : As there it wa n*turtl Belftghut by hfiuencefrom hit Beittg-, fo no Life hut by communication from his Life^ and n9 Light but from hit Lights anduo Love #r Goodttefs^ but from bit Sprit of Love,

It is thctcfore a vain conceit of them, that think man in innoccncy had not the <9j>irif of God : They that fay, his na- tural rcdicudc was iniiead ofthe Spirit, do but fay^and unf^y : for his natural rc(%itudc was the criTcd of the infl jx or com- munication of Gods Spirit : And he could have no moral rcditudc without it i as there can be no cffcd without the chief caufe: The w^twr* of L^ve and Ho line f s anrnDt fubfit^, but in dcpendance on the Love and Holinefs oj God : And thofe Papifts who talk of mans ftate/ir/i in pure naturals, and an af- ter donation ofthe Sprite mutt mean by fure naturals^ man in bit meet effentialsy not really, hvit not ion aHy by tbRra<^ion di- ftinguifbcd, from the fame man at the fame inftant as a Saint; or elfc they fpcakunfoundly : For God made man in moral difpofitive goodnefs it the firji y and the fame Love .or Spirit, which did Hift mak^f him fo, was ncccfTary after to cofftinue him fo. It was never his nature to be a pime good, or to be good independently without the influence of the prime good, If a. 44.3. Ezek^.:}6.2j.Job 25.13- Pfal. 5 1.10,12. & 143. 10. Prov. 2027. M4/. 2.15. 7oi{?n 3.5,6. & 6.63. & 7. 39. Rom, 8. 1^5,6,9,13,16. I Cor. 6. II. & 2.1 1,12. & 6.17. & 12.11,13. & 15. 45. 2 Cor. 3. 3, 17. Ephef. 2. 18,22. & 3. 16. & 5. p. Col. 1.8, Jude 19. m '

Ditcdt. 5. Ihe Spirit of God, aad the .Holme fs of the foul may he loji, withsut the defiruGion of our (fftnce, cr Jpeeies of humane nature i and may be refiored without makjng ht §ecificaVy §iber things.

That influence ofthe Spirit which giveth us the faculty of » Kational Appetite ot WiUy inclined to good as good, cannot ccafe, but our humanity or Being would ceafc : But that in- fluence of the Spirit, which caufeth our adherence to God by Love, may ceafc, without the ccffation of our Beings i as our health maybe loft, while our life continucth, Tfal. $1. 10. ilbef.^.19.

Dixe^. 6. thegreatefk mercy in this tPorldy is the gift of the Sfirit^ and tbegreatefi mifery is to be deprived of the Spirit i

and

The Life of Faith, 207

andtoih tbefe are done to manhyGod^ as nGovernour^ by Way of reveardandfunifhmt^t oft-times: Therefore the greateft re-^ vpard t9 he obferved in thit vforldy is the increafe of the Spirit up- on us^ and the great e(i punifiiment in this tvorld i* the dcny'wg or tfith-bolding of the Spirit.

It is therefore a great part of a Chriftians wifdom and work, to obfcrve the acccffcs and aififtanccs of the Spirit, ayd its withdrawing? \ and to take more notice to God in his thankfulncfs o( [he gift of the Spirit^ than of all other bene- fits in this world : And to lament more the retiring or with- holding of Gt ds Spirit, than all the calamities in the world : And to fear this more as a punifliment of his (in : Lclt God (hould fay as Pfal. 8 1 . 1 1 • 1 2. But my petple would not bsarken tornyvoicey jfrarl would none of me: ft I gave them up to their cwn hearts Ivjls, to walk, in their own counfels : And we muft obey God through the motive of this promfe and rervard^ Frov. 1.23. Turn you at my reproof y behold^ I Tcii povpre cut my Sprit untoyou^ I tviS makj k^notvn my words to you ^ Joh 7.59 Hejpiiksthii of the Spirit, which they that believe on him jhould receive f Luke 11. 13. God will give his holy Spirit to thtm that ask ir. And we have great caufc when we have linned, to pray with Vavid^ Calt me not away from thy prcfcnce, and take not thy holy Spirit from me. Create in me a clean heart, OGod, and renew a light fpirit in me. RcHore tome the joy of thy falvarion, and ftablifli mc with thy free Sp.nr, Pfal. 5 I. 10, 1 1, 12. And as the fin to be feared is the graving of the holy Spirit^ Ephcf 4. 30. fo the j dgcmmt to be feared , is accordingly the withdrawing of u, Ifjiuh 63. iG, II. But they rebelled and vexed his holy Spirts ■, therefore he was turned to be their enemy ^ and fought ajfainji them, then he remembred the daics of old, Mofes an-ihis pfopk^

fayingy Wbere is he that brought them up JHjne is he

that put bis holy Spirit within them ^ The great thing to be dreaded, is, left [thofe that veere once enlightened, and have tafied of the heavenly lift, and were made partakers efrheHosy

Gbojl Jhould faO away, and be no more renewed by reptn-

Unce — Hcb.6.4.6.

Dired. 7. Therefore executive pardon or purification cannot poffibiy beany perfeQer tbtnfanSiificationis ; Becauf no f.n is fur- ther

2o8 ^^* ^(Z* 6f Faith,

thcrjagivtn, or the ftrfoti JKpfied txtcutitdy, than the ftimfit^ wtn: Utaktntff X and the frivathuof the Sprit^biiitgthe grtat fUHt{hr»ent, the giving of it, is the great (Ktcuiive rtmiffun in tbii life.

But of this more in the Chapter of Juftjfioation foUotv-

irg.

Dir<d. 8. 7he three great tfer at 19 fii in wan ^ uhich each i>f tbe three prfors in the Trinity fmmrMr/> prr/,;rnt, /irf,Nitura, Medic;na, falus i the firj} by the Crtator, ibefacndby the Re- deemer^ the third by the Sa»G>fier.

Commonly it is called Nature, Grace and Glory : But ci- ther the terms [Grace and Glory'] muii be plainlicr expound- ed, or that diftnbution is not founfl : If by Grace he meant all the cxfrinHck medicinal preparations made by Chuft j and if by [G/try] be meant only the H#/i«f/i of the foul, the fen fc is good : But in common ufc thofc words arc othcrwifc un- derdood. S end i fie at ion is ufually afcnbcd to the Holy Ghcft ; but Glonf cation in Heaven, is the perfvdivc cffcA of all the three perfons in our ftitcofperfed union with God, Kent, 15. 16. lim 3. 5, 6. But yet in the work of Sattdificationit [elf, the Trinity undividcdly concur : And fo in the /anaifying and railing (he Church, the Apoftlc diftindly callcth the a6t of the Father, by the name of Operat'm \ and the work of the ^OMby the name oi Admni^ration, and the part of the Holy Ghoj\ by the name of Gi/f J, I Ctr. 124,5,6. And in refpc(a to thcfc [and ikying Operatiom of God, ad extra, the fame Apoftlc diftributcth them thus, 2 dr. 13.14. 7he Grace of the Urd fefMChrii^^ andthe Love ojGod, and the CommunioH of the Holy Ghofi, be with you a^ : Where by God, feemeth to be meant all the perfons in the Trinity in their pcrfedion j but cfpecially the Father as the Fountain cfUve, and as exprtffing Love by the Son and the Spirit y and by the Grace %f Gbriji, is meant all that gracious provifion he hath naadc for mans fal- vation, and the Relative application of it, by his interccrtioii, together with his mi fan of the holy Spirit. And by the Ctm- nunion of the Sfmt is meant that aGual eommunication of Li/% Light and Love to the foul it fdf, which is eminently afciibcd to the Spirit.

Dirc^. 9. The Spirit it [elf is gmn t$ tfue Idttvert, swi Hit tnly graci frm the Spirit, Hot

rkiUfe cfFMtb, ^'j^

Not thtt the ElTcnceof God, oi the perfonofthc Holy Ghoa,is capableof being conttincd in any place, or removing to or from a place, by local motion : But i . The Holy Ghoft is given to ui ^cUtivily^ as our dvtMdnting SAnQiptr in the Baprifinal Covenant : We have t Covenant- right to him, that is, to hii operationi. 2. And the Spirit it fclf it prefimt as the immtdUu Operator » not Co immediate as to be witiivi MtMfis , but (b immediately as to be no difkuM Agtn^ « but by frt^imMtt AttrngtHcy , not only rttkne virtutk » but alio rMtitnt fufptfiti, performeth his operations : If yo« fay, p be is frefent every vhere i I anfwet , but he is not a fnfent Oferttor every where alike. We are called the TimfUi of the Holy Gbeft^ both becaufe he buildetb us vp for fo holf a ufe, and becaufe he alfb dvtfeHtth in us, i Cor. 6. I9.

DircA. 10. By the fanSificatioH commonly afcribed t* tk$ HotyGbtfiy is mesnt thgt ricovery of the foul to God, from whom it isftSeft, 9hicb conp^etb tuour primitive Holintfs, tr devttii* mefs t4 God, but fumm^rUy in the Love of God, 0s God.

Ditc6t. II. AHdftitb in Chrtfi is oftpUcedss hefore it, motdsif tbe Spirit were no faufe of Fsitb, mr gs if Faitb were nopdttofour fdving fpecisl grace i nor as if any bddfsvingFgklf before they bad Love to Gedi but heetufe gs Chrift is the Medtg- tour and wgy to the Fgtber • fo fgitb in him is hut g medidtt' grace to bring us up to the Levt ef God, whitb is the fine! per-^ fedivegrgee: Andbecgufr, though they gre inftparahty compti-i iotet yet feme ads of fgitb gg before our fpeeial Love to God in or<i der of ngture, though fome others fetow gfterit^ or go with it ^

ft is a qut^ion which feemeth very difficult to many, wht^ thcr Love to Ced^ or Fgitb in Chrifi muft go firft Cwhether ia tiMf ororderofffiit«r«.J For if wc fay that Faith in Cbri^ ftiufi go fitft, then it feetneth that wc take sot faith or Cbri$ as a Megns to bring us toGcias our End > for our Endi$ Ven^ gmatus, God as beloved » and to make God our End^ and to low bim, are inseparable. We fir A love the good which appcaretk to us, and then we tbufe and ufe the Means to attain it *, an4 in fi> doing we make that our End which we did hvt i fo that it is the firft loved for it felf, and then made our End. Now if Chrift be not ufed as a Means to God, 01 aS our Vltimate End^ fbcB he is not bcUc? cd in> or ufed m Chrift, tnd thcrdbic it if

Eff ■•

2 1 3 The Life of F/tili,

no due Faith : And that which hath not the trtu End^ is nor the true ^ or gr^cr in qucftion, nor csn that be wyffteial graet tt all» which hath not God for his Vltimate End: On both which accounts, it can be no trup Fititb : The iuteutio firtk^ being before the ciro/Cf or f//ir of meaps, though thcalTc* cution be after.

And yet on the other fide, if God he lovtd as eur End, be- fore we ^*//*v£wCfcrf/^ as the wcMfts, then we are fan&tfisd before we bel'uve. And then faith in Qhfiji- is not the Meam of our fiifl ^fci<i/ Leve to God. And the confequents on both parts arc infoll^rable ; and how are they to be avoided ?

Confidcr here i. You muft diftinguifli betwixt the <»j(7f»*- irgotk^cvolrgi^cf faith, and the cenjcnting or ebufmg iOi efitin the will. 2. And between ChriAas heisaMi^^f of Gb4s chafing and ufing, and as he is a means of tur chuting <r>4 i^Hi}^* And fo ) anfwcx the cafe in thcfe Propofi-

I. The iMovpUd^oit Vttiy'M fuppoicd before the j^nair* Udgi tfChriJi \s a Mediator : For no man can beheve that he is a Teacher fept ofGqd, cor a Mediator between us and $^o4i noc a 34CMfi^e to Appca£b Gods wraths who doth not b(U^v« firiihat (jicf e is a Qodv

3. la thif ktliff oj k^ncvi^lfdgt cf Gcdy \s contained the Itnawlct^cefhisEfT'B^iJ^ Pcncrr, Wi^dsm and Goedmfis and tbU he is QUI OcaSAt 4m4 G^wrnmr^ and that we have bf oken his Laws «ful (h4( w^ ma obno^oui to bis Juf^icc, and d^Tcive puniOunent for Qiur fin'. AU (his i!^ tobe kp^wm \itf9ie wc believe in Chiiliastbe MediMour. ,. 3. Yxt where Chri(Hanity is the Religion of the Country ,tt ^.C^r^^ bintfeif by his Word «nd MiniticfS, whoteacheth ut ih^fc things concerning God > Bi4tit is not Cbrift at a Means ^fcncr ujrd by us, to bring v^ to the Love of God v (for no man cav^ckufe or ufe a Meam for an Ettdnot yet kiioten or m-^ Unded :) but it is Chriji as a Mtfffi ebfifen and ujed hy Cod, t» biing heme Tinners to himlclf: C^ven as his dying (ot ut on ihe Crofs was J

4. The foul that kaoweth all this concerning God, cannot yet love him (avuagly, both becaufe he wanteth the Spirit !• s^l^it, andbcca«r«i bflyfin-hatiniGotlly tugagtd iti Jn^

ti

The Life of Faitk. 2 1 J

to damrt the fiHiter^ is not fuch an objed, bs a guilty foul can love : but it reuft be a hvitig atrd reconciled God thit is willing to forgive,

5. When Chrift by his Word and Miniftcis hath taught a Hnncr both what God is in himfdf, and what he is to us, and what wc have dcfcrvcd, and what ojr cafe is*, and then hath taught him, what he himfelf is as to hi« fcrfon and his of- fice, and what hi hath rfwf to reconcile us to God, and how fir God n r^cc«ci/f thereupon, and whit z common condiiiofigl fardoning Covenant^ he hath made and oflPcreth to all, and what he will be and do to thofc that do come in, the belief of all (hi$/rr/0P/7y (by thetf/7>«r/«g ad of the undcrftanding) is the Hrft part oifaving Faitb^ going in nature before both the Love of Gody and the confentifig i€t of the Will to the Re- dcenncr. (And yet perhaps the f»xrx sVi of faith in an un- effcdual fuperficiil meafure, may go long before this in many.)

6. In this fiffetit our belief in God^ and in the Mediatour, arc conjund in time arid »f/ft«fr i they being KeUtive$ here as the objc^s ol our faith. It is not poffiDle to believe in Cfrri/f at the Mediatour, tPho h*tb propitiated God to w^ before we 6e« lieve that God is profitiated by the Mediatour i nor vice verfa : Indeed tHere is a difference in order of dignity and defirabU' nefi\ God as tropitiafed being rcptcfcnted to us as the Entf, aifld the Profmatcr^ but as the Meant : But a*J to the order of O'dt afprcheHfien or belie^ng, thrtecanbcno diffcrciice at all, no more thtft in the ordct of knowing the Father arid the Son, the Husband and Wife, the Kmg andfubj.ds: Thcfc Relatives itcfirntilnittura & tempore.

7. This eiffertting ad of Faitby by which at oncev/c believe Chtift to be the Propitiator^ and Go^to be propitiated by him,- is not the belief that my fins are aQuaVy pardoned, and my fbiji ^ adually reconciled and juftifieds but it includeth the belief of tbchiftefry of Chrifts fatisfadton, and of the cotntryon c6n- ditional Covenintof Promi[c and Offct from God, T»/te. that- GM is fo far reconciled by the Mcdiafoirf, as that he W?!l for- give, and jurtihe, and glorifie all that Keptnt and Believr, thit * is, thIt return to Gtd by fairb in C^r^jf i and offereth this mercy tb^ til, iiid Mif icateth them to accept if, and will-

£ e 2 condemn ,

2 20 Tbt Lift •f Faith,

condemn noiM of them but tho(c that fiatUy rejc^ ir. A^ tbirgs srt of Goi^ vbo bath receueiledus t9 bimfeif by Jt[M$ Cbrijty andbitb given to us the Miniftry of reeonciliation^ to t^it, thatGvdv^ai mCbri^ rec^ncilwg tbe World untokimftlf, not imfutirg their tttffaffes to tbtm > sndbatb committed to ut tbt Word of rec end Hat tots : Notv tben we tere E^b^iffadors fof Cbrijf, m though God did btfeecbyou by us : we frsy you in Cbrijls fitud^ be ye reconcikdunto God^ 2 Cor. 5. 18, 19, 2a So that it is at once thchciiet cA the F Mt her isreeonciledi and the Son at the Keconcilff, and that according to the tenour of the commoB ,conditionMlC«vinafit, which isthcfiifi ajfentingput ot Uv'm^ Faith.

8. This faiBe Covenant which revealetb Cod 4/ thm far reconciled hy Cbriji^ doth offer bim to be further aGuaty and fjiSy rt€oticiled, and to ']uftifit and glnifie us, that is, to forgive^ accept, and love us pcrfcdiy for ever. And it oficreth ua Cbr^ to be our adual Head and Mediatour, to procure and give us all this mercy,, by cotnmQiiicating the benefits which be hath purchased according^to his CoTcnant-terros : (o that, u before the Father and the Son were repealtd to our M^eni to* (ether > Co here they are offered to the ^iV together.

9. lo this •f«r, God is offered asthe£«^» tndCbrifi a» Mediatour is o^ered as the Mtgns f therefore the a6k of the (X^ifft»G0^ which is here required, is fimfle Love oicompU" (fcncy (witb fubje6lion, which is a confent to obey) but the «dofthe Will to Chrift» is called tboiei 01 €omftnt^ though there be in it Anur Mtdii, the Love of that Megns for itS; tptitude AS to the enA

10. This Lore of Gcd st the EndtnA CcBfent to Chriff ar she AfrMi, being not a6b of the Inttha^ but of the XTiff, can- not be the £rft i^ of Faith, but do prcfuppoie the^rjf effent*

11. But the e^entingtSt of Faith, ioth CMrff theft a^ of - <the WiU to God and the Mediatour^ Bccaufc we belie? c the

Trtnb and G^odittf^wcCinfmftiA Ltvt,

I u Ziih thefe ads of the WiU arc caulcd by aflmt tt mt timt^ without the tctft diAance.

i}^. But here is & diiftrence in order of Njture, becaufe^ wc |rtf QUm thc&(i^indfot bin^y ind tbcicfoic f^f i«,

dit

TheLifeifFaitk. aai

the Httural order of inuntitn\ and we viO ChnA ss the Mum for that End^ snd therefore but fteoninrily. Though m the IrtteVfSi aj>prtbenfi«n^nd *jpnt,thcte be no fuch difference v becaufe in the Trm/b, which is the Vndtrfiandit^f objc^. there is no d.fference, but only in the Goodttt/s which is the ITtit oh']c6t : And as Goodntfs it ftlf is apprehended by the Vndcr- fiattdhig, ut verebcHum, there is only an ob^^ive dJTerenceof dignity. }

14. Therefore as the Gjfpel revelation cometh to us in t way offftr^fnmife and eovtnant^ (b our Ftfitib nauA ad in » way of Acceptance & Covenanting with God and the Redeemer and San^i^er. And the Sacratrtent of Baptifin it the fo- kmniztngof this Covenant on both parts. And till our hearts 4o confent to the Baptifmal Covcntnt of Giacf» we arc not Be* lievcrs in a faying fen(e.

15. There is nodiOance of >tfHr between the Affint of F«iilr^ and thtfirji true degree of Lfvr and Ctnfent : (Though an «». found AJfent tnay go long before ••, yet [tund AJfeni doth imme- diately produce Lovt and C$nfent -, ) and though a clear and fnS refolved.degree af e$n[mt nMy be fome time afterward : And therefore the (but may not at the firji degree Co well undcr-^ Aand it (d^ as to be ready for an open covenanting^

16. This being the true order of the work of Faith and Uve, the cafe now lyeth plain before thofe that can obfervc things diftindly, and take not up with confufcd knowledge. CAnd no other aK fit to meddle with fuch cafes) vis^ that the ligi9Wing cf aflenting a^ of fetth in G^d asrec9nciled((o far>and. in Chrift as the retancilerjCo far as to give out the offer or Co- Tenant of GtKe^ are both at oact, and both go before the adf of the win, arthe caufc before the immediate cKedi and that this afl*ent Brftin order of nature (but at once in time)caufetf^ the will to love God as our End» and to confent to^and chu(e Chrift in heart- covenant as the means,, and to in our covenant sweglve up our fclves to both : And that this Repent anet and jL««#toGod, whkh ate both one work called eenverfim^ ot iurning fronrthe aeature to GW, the mc at denominated ^oi» |he termmus i ^m, vis. CRepcntancc) the other from the ter- pmhmt ad quern ( vi«. LoTe ) are twitted at once with tru» f^wn^ Frnfk^ And chat Chrift a» the mmu mfed byG9d»ow

2^^ T^ L^e of Fait k

firfiTeaeber^ and bTrtg<rth uJ to ofjhnt : And then f ii4f af- ftnt bxingeth us fb ta\^ Chd ftrr ourEnd^ and Cbr^ fhr the Afrrfwjofour aSual JttJ^ificathn ind Glffty\ fo thit Chrift if not t>y Fahb cbffen ind vfedbj us under the notion of a M dia- tour ox Means to our firfi atl of love and con/cntt but is a Means to that of the Fathers cbvfitfg only i but is in that firfi confent ebefen by us for the ftanding means of our Juflification and G/^- - ry^ and of all our folfcPPiMg eteerctfe and increafe of love (o God, trd our fin^ification > lothat it iJ only the ifTenting aft of fiiith, ard not ihteleQtng cS, which i$ the cfHciem Ciufc ofoa very firfi ^€t of LovetoGod,«nd of our firft degree cffinftifict- fion » and thus it is ihit Faifb is called the feed and mether gttce,: But it is not thit favi»g Faitb which is our Cbri^iani- tj, tnd thtccndithn of J ujiific at ion ind of Glory ^ rill it come up to ^ covenant -confiKt o\ hearty and take in the forcfaid ads of Repentance and Love to Godz% our God and ultimate end.

The obfcrvation of many written miftakcs about the order of the work of grace, and the ill and contentious contqucnts that have followed them, hath raadt ttrc think that this true ahd iccuritc dccifton of thrr (Sift, itrtdt unufcful ot unnc- ceffary.

Direft. 1 2. 7 he Holy Gbefi fi far cmcurredmth the etertraf ffofd, in our Redemption^ that be was the perjeSiiig Optrator^ in the Cenceptitn, the Hclinefs^ tbt ^Ifueles^ tbeRif^redignofJefm Cbrijl.

Of his O^eptitn it is fa id, Mat. r. ab. For that t^hid*is> conceived in her, it of the Holy Gbdf^[ Andvfr/. 18. She t^jft found vpitb cbildof the Holy Ghoff. And of his holy pcrfediob, asitisfatd, Lwi;r 2.52. that he mreafcd invpi/dom, andfta- ture, tend favour vpith Gotland iwr«, f meaning thofe pofitivc ^crfcftioBsofhis hurrirfnt nature (which were to grdW up with nature it fclf, and- not the fupply of any cuJpabJeOr pri- vative dcfefts) fo when he was bapti7ed, the Holy Ghoji dc^ fcended in a bodily (hapelHre a l^oVc uport Wrtfi, Lukfp^ii And L«V 4- 1, it is ftttf, fefitt *t%f»P c/f^i!' HolyW^, c^ Ifi. f r . « . And tht Sfr^tofthet^tdfliall 'ftft'ttfis^ hint i t»V5ffi r'tf>^mfii¥n and under Ranking , the Sflrit'of Ct^ta^imimi tht^pirittif]^ox»Udge,mihifear ifmmd.hdpaV Mfl^ hm (jtn^ofmift^'ahding in t&ii\'^tflhii9f/t;'&t: ]x^\ ^-^^

For

For Gedgivtth not the Spirit ky mfsfure fQ fciiu, Afts i. 2. After thMt be tbrofgb tbtholyChoft bad given comw^indmeKts to tbe jiptftles 9b9m he h^dfktfcn^ Rom. i. 4. And ppms deslaredto be the Son ofGcd^ with pwtr^ ^carding X9 tbe Spirit of Holinij! f that is, the Holy Spirit) by the reptrreSion from tib« dmd^ Mat. 12. 28. Ifleafi 9ut VtviU hy tbe Spirit cfGed, &-€. Luke 4. 1$. 7b< Spirit of tbe Lord is upon we j hecsufebe batb anoint- tdmetopreacbtbe Gofpelto tbeptor^ b€ batb ftnt we to bea!^ &c. Ifi. 5i. I.

In all this you fee how great the work of the Holy Spirit wai upon Chrid himfclf, to fit tis humane natuie for the work of our redecnp (ion, and ad^uate hm in it i though it was the IFord only which wa# made Ac(h, and dwelt among us, y^bn I. 5.

Ditc^. I). Cbfi^ v^M tb»f fiJl^d mth tbfi Spirit^ to he this Hetdsr quickening Spirit t& kit bc^ : and Mcerd^igly to fit each miimbef ftr its pccnliar cfic^ : And tberejore tbe Spirit now liven y caUtd tbe Spirit ^Cbnfi^ as Qommuuksttd by bim.

Rom. 8. 9. If any mMubain not tbe Spirit o[Ofrifi^ tbe famf 91 wneofkir,]oh.y. 37. Ikk fpakf he of tbe Spirit y rvbicbthty that believe fitQuld receive^ viz. it is the ttfater c//if<f, which Cbriji will give them, 1 Cor, 1 5^,5. 7b< Ufi Adam was made a quick^ ening Spitit, Gal. 4. 6, GMatb put forth the Spirit of hi^ Son mto our beartSy whereby ppc cry Ahba Father, Phil. 1. 19. Jbrougk tbe \fttpply of tbe Spirii of Jefuf cbriji. See alfo Epbef. 1.21, Z^, &|.i7,iS)i^. Sc a. 18,22. &4.^U»i6. 1 Cor. iz.Sci.

Dirc^. 14. Tie great efl extraordinary meafure of tbe spirit ^ v^as gijten hy him i« hit Apejtles^ and fbt Primitive Cbrijiarfft to he thifealef bia own truth a^dfcvpe^y and tt ft tkem to found tbg firfi CImrebiSy andti convince unbeliever i^ and t9 4*livtr bit i>>i3 •itrefmdmtka Sefifturftj, ittfaibily to tkt CbHrsb for futmt times.

It WQuld be tfldiput tQCf^c^ the {KO^ft p| cJiis, th|^ ^ to iwrnuiOttti rakftbutikfjiw^ Maifk-z^.^- Turing tkfPi t» 9^!/^ #£ fi«^ flnW/«9(«^4 JMvr €«)«;44n^ (that's tbe wmmeiQn) blffK iM> 17.. ^Aid tk^^ figfu fitt^ f^cu tkcm tJt4fbtiiiiifi^ &c. |a^ go. a«. B^e^m >« tke H^ Gb^,^"*;. 14.26. But tbe Comforter, the Holy Chofl, ub»m Kbe fai^'HrmtA ' '

2 24 ^' ^'/* efFMtth,

to yoHf rtmembrMSi, mbatf§tver I have fdtd UHtoyou^]oh. i <S. i ). IFbcM tbe Sfirit 9f Truth k etme, be mi guide you into aU t^utb, &c. Hcb. 2.4. God 4//i» heMfiug tbtmwitntft^ both with fiius^ tiHd tvondcTS, and mitb divers miracles^ Md giftt of tbe Holy C^befi, dccording to bit cwk wiV,

Dired. 15. And M fuch gifts of tbe Spirit 9 as given to the Apo^les as their tffice required j fo thofe fdndifying graces, or that Jpiritugl Life^ Light and Let/#, are given by it to ell true Chri* fiianst vfhich their eaSittg andfalvation doth require.

John 3. 5, 6. Except aman be born offFattr, and of the Sfi* titf be cannot enter into tbe Kingdofn of Heaven. That uhiah k botnofthe/lilh^ispfin audtbat which is horn of the Spirit^ » Spirit, Hcb. 11. 14. iFitbout hoHnefs nonejbat fteGod, Ron. S. S,9,io,i4. Thiy that are in the fltfif cannot fleifg God: Mut ye are not in thejlejh, hut in the Sfirif, if /• be that the Sfirit of God dwell in you, Now if any man have not the Spirit of Chrift, he it none of hie. See ilfo v. i,3,4,5;<,7, ice. Tim 3.5 >,7. He

by the wafhing of Kegeneratien^ tndthe renewing i/ rit' HolyGbo^, which he fifed en us abundantly y through Jefui Chi it

favednt

*«.y -*t.;», •»».!,» -»jr^»- «" •»' mwmnmm^nr-jy v.j.v..^.. jvim> >mw».

oiii Saviour « that being fujUfled by hie grace, we p/ould be rnaie htirsy aeearding to the hope of eternal life. But the tcfiimoniei' of this truth are more numerous than I may recite,

Dired. 16. By aS this it apptaretb that the Holy Ghofi ie both Cbrifts great witnefsob'u9ively in tbe world, by which it is that he is owned of God, ana ff wed to he true ; and alfo hie Advocate of great Agent in tbi Churchy both to inditt tht Striftur*s, and to fanQifieJouU.

So that no man can be tChriAian indeed, without thefe three: i. The objeOiue witnefsf^thc Spirit to the truth of Chrift. a. The Go§el taufht by the Sfirit in the Afoftles. 3. And the qnic\tning, itumiitgtingtnifanQ^ying work of the Spirit upofi their fouU.

Diie&. 17. /r tr therefore ht thefe roffe6t tlat 0egre haftimti hto the Name of the Holy Ghtfl, as wot as Of the T other aetd thi ton, it being hk workjo maks f tbm both Beliotttrt and Saims t tmd hie perfeOive werhjtfour real San&iflcation, being at netefa^ fy to us at our Redempim or Creatisn, Mitth. at. 1^, to; Neb. 6. t» 9,4,5,4.

£fifcA. il. Therofoti 0$ mttty Chrifiitft mif kohjiitn hkuM*

The Life cf Faith. ^^5

atbcingin [fecial Covenant rv'ttb the HolyGhoji^ f« be mufl un- derfisnd M^inQly v^hdX are th? henrfit^^ andwhux art the condi- tiotis, 4y.d vhat are the duties of that pirt of hit Covenant.

The fpccial Bettifia arc the Lije, Light and Live bcfi re men- tioned, by the quickening iluToirtaucn tnd fan^i'jicatioH o( the Spirit i not as in the firti AQ or Seedy for fo they arc prefup- pofcd in that Faith and Kepentauce which is the Condition. Bat as in the following ads and htbits, and increafc of both, unto perfection, i^fli 2. 38. Kepnt and be bapizfd every one of you ^ in the Name ofjefw Chrifl^ [or the remifffn of fins v andyeflfM receive the gift cf the Holy Gh'fi i for the frontifeit to you and to your children^ and to all that are afar ofy and to as many as the Lord our God fhall call. Sec AUs 26. 18. E^hef i. 18, 19. Tir«i3.5,6,7.

The fprcial condition on our pirts, is our anjent to the whole Covenant efGrace^ viz To give up cur felves to God as our Re- conciled God and Father in Chnft, and fojcfus ChriA as ouc Saviour, tnd fo the holy Spirit ss to his Agenr, tnd our San- iS^ifter. There needeth no other proof of this, than adual Bapti/tn as celebrated in the Church from Chrifts daiei till now. And theinftitutionofir, M^f. 28. 19. with I John 5. 7,8,9. & I Pet. ^.21. with Jjhn 3. 5.

The fpecial Dwrirj afterward to be performed, have their rewards as aforefaid, and the neg1e(ft of them their penalties » and thcrtfore have the nature of a Condition as of thofe parti^ cular retvardt or benefits.

Dired. 19. TheVutia which tur Covenant with the B'ly Ghofi doth hind us t§^ are i. Faithfnty to endeavour hy the p. w^r and help xvhicb he giveth us, to continue our confent to all thefrre- faid Covenant: And 2. To obey bit further wotims^ for the t»6r}{^of Obtdienee and Love: 3. And to ufe Chrijfs appointed fttamwitbvebkbbii Spirit vforkftb ; And 4. To forbear thofe wilful fins which grieve the Spirit,

John I J. 4. Abide in we, and I in you. v. 7. If ye abide in nte, and my words abide inyeu^ yejhallas}{_ what ye will^ audit fhall be done unto pu. v. 9. Continue in my love^ Col. I. 23. If ye continue in the Faith, &c. }ude2i. Keep your felves in the Love of God. Heb. 10.25,26. Not forfdkjng the ajff^^Hn/ of your fefves together^ &c. For if we fin wilfully, &'c, ofb.^w much

Fl forer

2 2 6 r The Life of Faith,

[jrerfurtifhmentjhAQ he be thought tforthy^ who hath dont de- jpighf to i-bc Spirit of grace ^ v. 29. Hcb, 6. 4, 5, 6. Ephcf. 4 30. Gritvc notthehily Spirit ofGod^ i Thcf. 5. 19. gwfKft xof tib.'^pjrir.

Dirc<f^. 20. BythU it isfldin^ that the Sfirit tfisrketh Mot «h man ai a dead tbitig^ which hath no frincipU of ai^ivity in tt feif\ nor as on a naturaty necejjitated Ageat^ which bath no fflf- dcturnun'Digfaculty of ml/ y but m on ti living free fclf- determin- ing Aienty which buth duty of its own toferformfor the attaining ijjthe enddifved.

Thofc fhcrifore thaf upon the pretence of the Spirits doing tfff, and our doing nothing without him, >viU lye idle^ and not do their farts with hinty and fay that they wait for the motions of the Spirit, and that our endeivours will not further the end, doab-ifc the Sprit, and contradi^ themfclves •, feeing the Spirits work is to Oir us up to endeavour, which when wc icfufc to do, wt' difobcy and ftiivc againtt the Spirit,

Pircd. 21. Though [met imes the Spirit work^ fo eficaciovfly, as certainly to caufe the volttiony or other effeQ which it movetb to \ yet fomttimes it jo moveth^ asprocttretb not tht effcQ^ when yet it gave man all the power andhelp which was nccejj'ary to the effsQ \ btcaufe that man jailed of th^at endeavour of hi* own^ which fhonld have concurred to the fffeQ^ and which he was able without more help to have performed.

That there is fuch efeGual grace, A^s 9. and many Scrir ptures with our great experience tell us. That there is fuch meer ncctjfary uncffe<5lual grace pfjSi'/f , and fomctime in being, (which lonne call /i'^ffiVntgrrfc^) is undeniable in the cafe of Adartty who finned not for want oi necejfary grace, without which he could not do otheiwife. find to deny this,blottcth out til ChriAianity and Religion at one da(h.

By ail which it appearctb, that the work of the. Spirit is fuch on mans will, as that fonrictiir^es the effect is fufptndcd on our concurrence* fo that though the Spirit be the total ctufi of Its own proper cffc^, and of the ad of man, in its own flaeeitid ^?M<iof a^ion j yet t\otfmply a total caufe of mans ad or volition i but mans concurrence may be further ic- ^uired to if, and may fail. Ducd. 22. Safantransformtth him fe If of$ into (tn Angel »f

Litht,

Th Life of Faith, 237

Light^ to deceive men by pretending to be ibf Spirit ef God : IberC' fore the jpirits t»u^ be tryed^and mt every fpirit trt^Jied^ 2 Cor. i i . 14, 15. Mat. 24. 4, 5,11,24. I John 3.7. Ephcf. 4. 14 Rtvcl. 20. 3 8. 2 Thcf. i. 2. I John 4. I, 3, 6

D;re^. 23. Tbe way cj trying the fpirlts, is to try ttH their VHCertaiM fi^gf^efiions^ l>y the Rule cf the certain Truths already revealed in Nature^ and in the holy Scriptures : And to try them by the Scriptures^ is but to try the fpirits, by the Spirit : the doubtful! fpn it y bj tbe undoubted Spirit y xfhich indited andfetled tbe Scriptures tftorefuty^ than can beexpeded in A-ny after rtvi' latiotkf I ThcT i. 21. Ifa. 8. 16, 20. 2 Pet, i. ip. John 5. 3^. Adslj. II. ThcSpiiicof God is never conrrary to it fclf; Therefore nothing can be from that Spirit, which is conlr«ry to the Scrip'ures which the Spirit indited,

aired. 24. ffhenycu tvculd have an increafe of the Spirit^gg to Chrijiforit^ hy renervedaQs of that fame Faith, by which at firfiyou obtained the Spirit^ Gal 3.3,4. Gal 4. 6.

Faith in Chrift doth two waies help us to the Spirit : i. A$ it ii that Condition upon which he hath promifed it, to whom it belongcth to give us the Spirit, z. As it i$ that a<ft of the foul which is fitted in the nature of it, to the work cf the Spirit : That is, as it is the fcrious contcrTiplation of th« in- finite Goodnefi and Love of God, moft brightly (hining to us in the face of the Redeemer.* and as it is a Icriouscontempla- (ion of that heavenly glory procured by Chrift, which is the fuUcft expreffion of the Love of God : apd fois filtc^ to kindle that Love to God in the foul, which is the work of the Spirit. Thcfe arc joyncd, Kom. 5. 1,2,5,6. Being jujhified by Faith ^ x»e have peace with God^ through our LordJ.-fuf Cbrijf, By vphim alfo tt>t have accrfl by Faith into thit grace trherein rve jiand, andrr)oyce in hope of the Glory of God — '^7he Love of Gcd is Jhed abroad in om hearts by tkg Holy Gb-jfi, vpkicb it given t^ its. For fvhen n>e were without ftrengtb, in due time Chrifl

died for tbe ungodly God commended bit Love t^ us ^ that

uhile vpe vereyet finners, Chrifi died for us So Ephef,

5, 17, 18, 19. Let Chrijl dpceiinyour hearts by Faith, and it would help you to be rooted and grounded in Live^ and to cotu- frebendvitb dB Saints, what is the breadth, and length, and depth ^ and height j Mdlok^owthe Loye ef Cbryi t^hich pafftth

Ff 2 k^otvltdgc^

.y

3 28 rht Life pf Faith.

kpotvledge^ 4ndf» to be filled mtb the fulttefs of God. If Fgitb be the'way to fee Gods Love^ and Faiih be the way cKcrcby to nife our Love to Gcd, then Faith in Chrift mult needs be the continual inOrumcm of the Spirit, or that means which wc mud Hill u(e for the incrcafc of the Spirit.

Dirc<^. 25. the vcrkififtbt Spirit, nrxt to the fxcitation of Life, Light and Love ^ do confix in \he fubduing cftke lujfs of the flefhy and of tbepotver ofaitbe objcGs $f ft fife which ferve it. Therefore iefure that you faithfuty fervi the Spirit in thit morti- fying vpork^^ and tb»t you ttkf not part tvitb the fltfij againfi it.

A grat pitt of our duty Cowards the Holy Ghoft, doth con- fift in this joyning with him, and obeying him in hisjirivitfgs agjinji the flefii : And therefore it is that fo many and earnef) exhortations are u(cd with us> to live after the Spirit, and not after the flcfh j and to mortitic the luHs of the fle(h, and the deeds of it by the Spirit V cfpecially in Kow.Z. i. to the 16. and in Gal. 5. throughout. & Rom. d. & 7. & CoL 3. Epbtf 5. D\tc&. zS* 7»ks ft^t (Very ftr'mng for a viQory, n r every itfire of graecy to be true grace it /<lf\ unle^ grace Itdcfired as it it the lovely Image ofGody and fUafing to biitt^ and be d< fired: before oB earthly things v and unlefsyon not only frive agmft^ but tortijutr the predominant love of every fin.

There arc many uncffcdual dtfres and firivings which con« (lA with the dominion of (in. Many a fornicator, and glutton, and drunkard, hath earncfl wifhes that he could leave his (in, whcnhethinkcthof theffaame and punishment i and hath a great deal of ftriving agiinft it before he yieldeth : But yet he liveth in it Hill, becaufc his love to it is the predominant part in hkn, Row. 6.3. Hovffhall tve that are dead to fi»^ live any kmgtr therein 9 Know ye net that fo many of us as tvere ba\t\zfd Mto Cbrifiy vpcre baptized into hie death — ^e are buryed mtb

kimbyBtptifm KnotPtngthitf that our oldman»cru'

tifed mtb hinty that the body 0/ fin might be dejhoyed, tkat henceforth fve fifould na ferve fin: For be that is dead, «f freed from fin, - V. 1 2. ^^ not fin reign there fort in your mgr*

tal bodies, that yofhould obey it in the luftt thtftof, ■ V. 1 3*

Xttther yield your members fervants tf unrighttoufnefs unta fuo-^-^ftf finfbjiSl nnkswt dominitn tvtr jMn^rrrJ^nt^ >«

The Life ef Faith. 329

fttt tbst to whom you yield your fclves fervantr to obty^ bit fer^ vaatsyc*rctox»bomyc6bey ? tvbether of fm unto dtatb^ or tf obedhticc unto rigbteoufnefsy Rom. S. 13. Jf ye live afttr the fifjh, yt jhaU die y but if ye tbrougb the Spirit do mtrtifie the dttdi 0/ the body^ ye flfoS live. Sec G0I. 5. 16, i 8, 19, 20, 2 1« 21,25. They tbMt are Cbrifisy btve crucified tbt fltjh^ with the fiffedions aud lufis. V. 24. and 2 T"'*", 2. 19. Ibt foundation fj Godfidndetbfure^ bavinf^tbit feal^ JhcLord kjiooxtb ttbo §rt bit. And let every one that nametb the Name ef Chrijly deptrt from im^uity.

Objcia. Butititfaidy Gal. 5.17. The firjh lujiethagatHft tbe Spirit • 'fo that ye cannot do the things which ye vptuld.

Anfw. That is, cvciy trut Chriftitn would fiin be perfeU in Holinefs and OhediencOy but cannot^ becaufe of che ludings of the flefti : But it doth not fay or mcin, that any due Chri- (lian would live without wilful gro^s, or reigning tin, and can- not i that he wou!d live without murder, adultery, theft, or any (in which is nr.ore loved than hated, but cannot. We cannot do aB that we would i but it doth not follow that we can do nothing which we would, of cannot fmctrely obey the Gofpd.

Objed. Faul faith, Kom. 7. 1 5^ 18. T« wi// is prtfent vpixh wet but bovp topirformtbat which is good I find not : and whet jvpculdytbatid) not.

Anfu>.. The fame anfwtr will ferv«. to Vfill ptrfeS Obedi- ence to all Gods Lavfs^ was prtfent with faul > but not to do it. He would be free from fvfr/ iH^rmif)', but could not; ('Anc^ therafore could not be ju(iiHed by the Law of Works.) But he never faith, that he would obey fmctrely^ and could noti or that he would live without heinous fin, and could not. In> diced itihUfli/h he faith, there dfcelletb no good thing t but thatdenyeth tioth'M ^iritual power ("who fo often piopofeth himfclf as an example to be imitur^^ by thofe that he wrote to.; Thoufands are deceived about their fltte, by taking every im- tfeQualdtfjreandmjhy and everyjfriviwg before they Gn.tobe a mark of faving grace; mifunderftanding W. Firkjns^ and fome others with him, who make a defire of grace ^ to be the grace itfelf^ and a combate againji thefitjfj, to be a ii^s of the rcivft?Atioii by (he Spiiit ) whereas they mean only, fuch a

F f 3 drfire

250 The Lije of Fajth»

de[irc 9^ grace as grace f^r the Love of God^ ax is more powerful tbJH any contrary defires > and fuch a combating as con<)ocicth grofs (or mortal) )>«, and jirivetb agamfl it-firwities. And of this, this faying is vciy true.

]^irc<^. 27. Strive tvhb your hearts ivbeH the Spirit yfirive- ir.g with yiu : and takf the fesfon of its fp:<:ial help •, gnd mak^ one ^tle of grace advantage cm to andber. ■

This is a great point of Chriilian wifdom : The help of the iSpirit is not at our commmd ; take it while you have ir. Ufc wind and tide brforc chcy ccafe. God will nor be a fcrvint to our flothfulntfs and ncgl gcncc As he that will not come to the Church at the hour when the Minifter of Chrift is there, but fay, I will come another time, wrll have none of his teaching there •> fo he that will not take the .yfinif riwi?, but fay, I am not now at Icifurc, may be Icfr without its help, and taught by fad experience to know, that it is fitter for man to wait on God, than for God to wait on man. More may be done and gut at one hour, than at another, when we bare no fuch help and motions.

Dirc^. a8. BenucbintbecontetMflati/incf the heavenly Gh- ry i for there are the higbeji obje^s^andthegreateti dentonfiratms ef Gods Love and Gocdnefs y and therefore in fuch thoughts vpeare mofi likely to meet with the Spirit mtk tvhofe nature and dtfign they arefo agreeable.

Wc fallin with the heavenly Spirit in his own way, when wcftt our ftlves to be moft heavenly. Heavenly thoughts are the work which he would Cat you on i and the Love of God is the thing which he works you to thereby : And nothing will fo powerfully inflame the foul with the Love of God, as to think that we (hall live in his Love and Glory for ever mote. Set your fclvcs therefore (o this work, and it will be a fign that the Sp rit fets you on it ; and you may be furc that hewill not be behind with you, in a work which both he and you rauft do. To this fenfe the Apoftlc bids us, prgy in the Haly Gho^, Jude 20. Becaufe though prayer muft be from ihc Spirit, which is not in our power ^ yet when we fet our fclvcs to pray, it is both a ftgn that the Spirit cxciteth, and a fcrtain proof that he will not be behind with us, bur will af- ford us his aindincc.

Dirc^.

the Life cf Faith. 231

Dircd". 29. Convex ft n>itb thofe acbo bate ntoji of fhc S^irtt^ as far asjgu can attain it.

And that is not thofc that arc moft for revelations or vifions, or that pretend to extraordin«ry illumination?, or that i'ct the Spirit againft the Word ■■, or that boid nnoft of the Spirit, in contempt of orhcrs: But thofe who ire rr.oil bumble^ mofl bolyy and mrft beavfttly-y who love God moll, and hate (in mn(i. Convcrfe with f'jch as hive moll of the Spirit (oflovc and hcavenlmcfsj is the way to mike yoa more fpiritual i as convcrfc with learned men is the way to learning ; For the Spirit giv«thhis gracer in the ufcof fuitable means, as well as he doth his common gifts, Jwii.- 20,21. Heb.io.z^^2').&c 3.15. Epk:f.^. 12,15,16.

Dirc^. 50. Laftly, Iberighttrdtringof tbehody it felf it a. be!p to our fpirirutlity. Aclean tnd a cbearful body is a fitter inftrumcnt for the Spirit to make ufc of, than one that is op- prert wi'h crudities^ or dcjc(^cd with heavy melancholy. Therefore tfpecially avoid two cxtreams : i. The fatif^ fyiffg the lujU of the flfjh ^ and clogging the body with cxccfs of meat or drink, or corrupting the fantafie with fooli(h picafures ; 2. And the addt^ing your fclves to di" (trading melancholy ^ or to any di(confolatc or difcontcntcd thoughts.

And from hence you may both take nsticc of the fcnfc of all that fafting and ablimcncc which God oommandcth us, and of the true mrfl/irrf of if, viz. as it cither iktcth or unfitteth the body for our daty, and for our ready obedience to the Sp'ritofGod. i Cor. 9. 27. Ikeep under my body^ and hringit into fulyHion^ left by any means tvben 1 have prencbed to otberr^ Imyfeljjhouldbe acaji avpay. R -m. 13. 12,15,14. Letuswa\ hontft/yas in the ddy s not in rioting and drunk^nntfsy not in ib amhering and Want onmfs^ not in ffrife and envying ^ but fut yeenthe Lnrdjefus Cbriji, and nta^e no frovifion for the flijh^ for luji. Pampering the body, and addiAmg our fclves to the plcafingofif, turneth a man from fpirituality into bruiti(h- nefsi and favouring or minding the things of the fl:(h, dfr- ftfoycth both the re li(h and minding of the things of the Spirit, J^ow. 8. 5,6^7,8. And a (bwre difcontcnted melancholy t<na-

2 o J T^ftc Life of Fsith,

pcf, is contrary to that alacrity rcquidte in GodsfciTicc ^ tnd

to t'hofc which the Comforter is to work in us. So much foi living by Faith on the Holy Ghoft.

CHAP. IV.

2)iredioHi how to cxercife Faith upou Gods CmmdndimnU^ for Duty,

IT being prcfuppolcd that your Faith is fettled ibouf the truth of the Scriptures in general (by the means here be- fore and elfewheie more at large dcfcribcd^ you arc next to learn how to cxetofc the Life of Faith about thr Precepts of God in particular j and herein take thc(c helps.

Dired. i. Obferve n>dlbcr» faitahU Gods Contmaieds are to reafn^ and humanity^ and natural revdathn it fell \ and fo bouf Nature and Scripture do fuSy agree ^ in all the freceftrfor primitive holinefi.

Thi« is the caufe why Divines have thought if fo ufcful to read Heathen MoTaliftsihcrofdves, that in iC'tcero, a Plutarch^ z Seneca, ^nAntonit*!, »nEpdftuSytcc. thty might fee what feftimony nature it fclf yicldcth, againft ill ungodimefs 'Mttdun- right eoufnefs of mcx). See Kew. ip, 2G, &c. But of this I have b«n largcrin my Resfonsofthe Chrifiian Keligion.

Dire^. 2. O.ferve weU how fuitahle aV Gods Comiotandntenis tre to ytur own good , and bow nectffary ta jour own felt- tity.

All that God commandcth you, is, 1. To be aQive, and ttfc the faculties of your fouls, in oppofition to Idlentfi: 2. To ufc them rightly^ and on the higbeft otjeQs, and not to debafc them by preferring vanity and fordid things, nor to pervert them by ill doing. And are not both thefe fuitable to youi natural perfedion, and necdfary to your good?

I. U there were one Law made, that men (bould lie oxjiand /f;P»lltheday, with their eyes (hut, and their cars ftopped, «nd theix mouths dofcd, and that they (hould not fiir, notfee^ nor irr<r, aoi tajfty aad anothtr L«w chit nxn (hould vfe

their

The Life of Faith. 239

their tyes^ and ean^ and Iifubs^dcc. which cfthelc were more fuitablc to humanity^ and more calie for a found man to obey (though thcfir(t JDightbcrt Tuit with thc/tf«^ indblmd^zud fck^) and why (hould not the goodncfs of Oods Lav? be dif- ccrr.c<?, which rcquircth mc» to ufe tht hightr JAculuti, ihrc . iRffl/cM,and E/«^'Vf, and Executive Pefvers^ which God haih givinthcm? If men fhould makcaLaw, that no one Ihould ufe bi^ Reafott to get LearKtrg^ 01 for his 7riide or bafmcfs in the world, you would think that it w«rc in in/titurionofa Kingdomof BcdlamJ, or a herd of bcafts : And (hould not you then be required to ufe your Rf j/oa faithfully and dili- gently in grMrrr things ?

2. Andif ontLaw were made, that every man that fra- veleth (h^W^uwhle and waUoxv in the dirt, trd wander up and down out of his way i and that every man that eateth ani drinketh, (hould feed on dirt, and ditch- water, or poyfon, &c. And another Law, that all men (hould keep their right way, and live foberly, and feed healthfully \ which of thcfc would ^i a wife man bcft, and be cafieft to obey ? or if one Law were made, that all Scholars (hall learn nothing but Im and erroun \ and another, that they (hall learn nothing but truth and nifdow, which of them would be more ealie md fuitjbic to humanity ? (Though the fir(i might be more plea(mgto fome fools. J Why then ftiould not the goodnefs of Gods Laws be confcfTed, wko doth but forbid iiKn learning the mo(^ pernicious errours, and wandering in the maze of folly, and wallowing in the dirt of fcnfuality, and feeding on the dung and poy fun of fin ? Is the love of a harlot, or of glut- tony, drunkennenff, rioting, or gaming, more fuitable to hu- manity, than the Love tfGcd, tnd Hcaveny tnd HoliHtfl^of^'il- dom, Temperance, and doing good ? To a St^ineox a Bcdlan* it miy be more fuitable , i»ut not to one that liveth like a man. What did God ever forbid you, that was not hurtful to you } And what did hccvci commatidyo\3, which was not for your benefit f^ cither for yontprefent delight^ or for your future haffmeff \ for the btallng of your difcafcs, c* the frt* venting them ?

And if Ktaf»n can difcern the goodncG of God« Laws to ^t Fgitb cm acknowledge it with more adrantiyc. For wc ca«

■

fee by Faith, the gso/^fff/V ol their Author, and the goodncls of ihc revPiird and eni^ more fully t han by reafoK only : And a B:- iitvcr hith found by fai experience^ how bid and bitter the waics of fin arc i and by fweer experience, how good and plcafant the waits of God are. He hath found that it is the w*y to peace, and hope, and joy, to deny his lufts, and obey his Maker ind Redeemer : And it is the way to terrour and a troubled foul, and a broken hearr,to fin and to gratifie his fen- fuality, Prcv. 3. 17.- AH hit pojtes are fleafanrnefi^ and all her fathsarefeace, Pfaliip. 165. Great ^eace have tbfyrvhich love thyLciTV^ and nothing can offend t bent. Pfal. 37 37. Mark, the uf right warty and bihold the j(</f, for the end of that man it feace. Ronn. 14. 17. Kigkreeufrtefsj and pace, and py in the HtlyGhofi, are the KiMgdontofGod. Grace, Mercy and Peace are Gods cntertainmfnt of the faithful foul, T;rw i. 4. i Tim.i.z, k zTira. i. 2. i Cor. 1. 3,8cc. But there is no feace to the wicksd^ faith my God, Ifa. 57.21. &48. 22. Yotthe way of pace they have rjot known. 1 bey have ntadt them crocked paths h whofoever goetb therein, /hall not kitotp peace, Ifa. 54. 8.

Direct. 3. MarkjfellbovntbofeCommjndtofGod^vphichfeem not neceffary for your f elves, are plainly nee effary for the good of nhers,andfor tbepublick^ivelfare.^ which God tnuji provide for as^ vp ell as your I.

He is not >io«rC70^ only, but the God of all the world. And the welfare of wtfM)*, efpccitlly of Kingdoms and Societies, is moie to be regarded than the welfare (much more than the humouring or pleafmg) of any one. Yoa may think that if you htd leave to be fornicators, and adulterers, to be riotous, and cxtmples of evil, to be covetous, and to deceive, arid fteal, and lye> that it would do>o« no harm r But fuppofe it were fo, yet a httle wit may fcrvc to (hew you, how pernicious it would be to others, and to focieties. And Faith can tell a true Believer, what is like to be the end : And that fin is a reproach to anyptople. Pro v. 14. 34.

You may think perhaps that if you were excufed from ma- ny duties of Charity and JuAice, in MiniOry, Magiflracy, or a more private date, it would be no harm to your felvcs. But fuppofe it were fo, muft not others be regarded ? If God fhould icgard but 0»f,,why (hould it fall io your lot rather than

to

The Life of Faith. 235

to mothers ? And why Ihould atty others be bound lo ufc Ju- ttice oj^Charity to you any more than you to them ? There is no member of the bady politick or cccLfuftick, which will not receive more good to it fclf, by the Laws of Communion, il truly pradifcd, than It can do to others. For you arc but cue who are bound to be charitable and do good to others, and that but according to your own ab)lity ; Bjt it may be hundreds or thoulands who may be all bound to do good to you. You have the vital influences, and afiiiUnccs ot all the parts; you have the priycrs cf all the Chrittians in the world.

Suppofe that the Laws were made to fccurc your fclvcs of your tltate and lives , but to leave the clhtts and lives of your children to the willofany one that hith a will to wrong them, would you be content with fuch kind of Laws as ihcfc ? And why (hould not ethers good be fccurcd, as well as ^cwrpollentics? i Cor. 12. 12, 14,20, &c.R«m. 12 4^5 & 16. 2. I C&r.io.i7,33. Ep6^/'.4 3,ii,i2;i4,i5,i6.

Diiedt. 4. 7kcckujrvork^ij Fatib u to muk^ the obedience of Gods Comnta)tds to be ftveetandfleafant to mj, by ftewgftiU that intrinjecal goodnefs^ and the exlriKftcalmotivfs^ and the eter- nal rewards^ which may caufe the foul to imbrcce them wth tht dtarefi love.

They are much miftakcn, who know noufe for Faith but

to comfort them, and favc them from Hell i the great work of

Ftfifibisto biingup the foul to Obedience, rhankfuUtfl ^rA

Lovr. Therefore it hath to do with the Freceps, as well as

with the Promifei i and with the Promi/es to fwccten the Pre-

cepts to us. Believers are not called to the obedience offlaves-^

nor to be a6tcd only by the fear oifain; but to the obedience

of redeemed ones and Sons i that Faith may caufe them to

obey in Lovty and the cflentul adt of Love u complacency -,

Therefore It is the work of Faith, to caufe us to obey God

vfwhfleafure and d( light. Forced motives endure not long ;

They arc accompanied vi\{hunvpihngn(^%v\d, rrf/iri«fj?, which

at laft will fit down, when the /f/ars do by dilUnce, delay or

dulncfs abate. L^ve is our Nature , but Fear is only a tcr- .

vant to* watch for us while wc do the work of Love. As wtny

m arc Itdbytht Sprit of God, are tbt Sons of God fand thcrc-

Gg a **"

2^6 ihe Life of Faith.

fore will obey as Sons. ) For we have not recetved the fpirit of bwdd^e again to fear •, but we have received the Spirit ot^dof' tion.rvherehy we cry Abba Father, Kom 8.14, 15. Chnfl fuf- f led dcith to overcome the Devil that hid the power of dctih, and to deliver us from the fears of ir, whith was the bondage ofour lives, Hf/?. 2. 14,15. That wc might /crwGe^ ■withsut far, inbclimfs and right eoufnefs^ aU the duies cj cur iivei^ Luke 1.7^. 7 here is no fear irt hue -, hut ferfed /ove cafi- cthoutfear^ btcaufe fear hath torment, i John 4. 18. The mcining is, not only that the Loveof God caftcth out the /car ointen, zt\6 perfecution-t bar alfo that it maketh the fear of tormenting punifl menr, to become unnectffary to drive us to obedience, fo far as the Love of God and of obedience doth prevail : He that I vcth more to feafi, than to fare hirdly, to be rich, ^an to be pcr^r, (and fo to be obedient and holy, than to be unholy) need not (fofarj any fear of punifhmcnt to drive him to it. Even as the Love of tife world, as adveife to the Love of God, is overcome by Faith, 1 John 2.1$. ind yet the Love of the world as Gods creature, and asreprcferting him, and fandified to his fcivicc, is but fubordiaate to the Love of the Father i (b alfo Fear as adverfc to Love, or as disjund from it, is cad out by it : But as it fubfcrvcth it in watching sgainQ the enemies of Love, and is truly ji/itf/, it is a fruit of Faith, and the beginning of wifdom.

Errploy Faith therefore day by day,in looking into the Love of God in Chri(^, and the Kingdom of Glory, the reward of obedience, and the beauties of holinefs, aitd the merciful con- ditions o( filial obedience (when we have a pardon of our infiVmities, and are accepted inChrift) that (owe may feel that Chrifts yoak^is eafie^ and hit burden light, and his Command'- meats are not grievcuf. Mat. 11.28,29. i John 5. 3. And when Fiiit ibhith taught you to ib««gfr and thirfi after righte* Mfnefs, and to delight to do the wiU of God, Love which is the end of Faith will fatisfie you, Mat. 5. 6. Pfal. 40.8.

Dirctft. 5. Take ffecial notice how fuit able aholyLawis U the nature of a. moft holy God \ and bow much bets btnoured in that demonfiratioH of hia holinefs \ and boW odious a thing it vouldbe to wi^, that the mojl holy tne tfould bdvc made for us M unholy Ltivp,

Woulil

rhe Life of Faith. 237

Would you draw the pidurc of your friend like an Ape or« Monkcy,or a Monftcr ? Or would you have the King pidurcd like a fool ? Or would you have his Laws wriUen like the words oft Bedlam, or the Laws of Bubarian* or Can- nibals > How much more intollcrable were it lo wifh that an unholy or unrighteous Law, fhou'd be the produ(it and imprtfs of the moft g''''«t, moft rvife and holy God > This thought ftiould make every Believer exceedingly in love with the Holincfs of Gods Commands, bectufi they arc the Ap- pearance or Image of his Holinef*, and neceffajy to his honour, as hf is the Governour of the world, Kotm. 7. (5, 7, 1 1. When Ttul confeffeth that he could no more ptrfiSly keep the Law without fin, than a fettered prifoner can walk at liberty (Cot that is the fenfe of the text) yet doth he give the Law this honour, that it is holy, jufi andgixxi, and therefore he lovcth it, and fain would perfcdiy obey it, if he could. See ?/«/. 19.7,12; &c. 119 72. & 37 31. & I. a. ira.5. 24, &c.

Dire^. 6. Remember that botb Prowifes^ and Tbreatumgs^ Mnd Gods Mercies^ and hit Jndgcfnents^ are appointed means to bring us to obey the Precepts \ and therefore obedience^ vthicb it their end^ U highly to be efleemed.

It fecmeth a great difficulty whether the Precept beforf Vromife^ or the Promifefor the Precept y rvbicb is the End, an4 vohich is the Means i whether obedience be a means to attain the reward, or the reward be a means to procure obedience : And theanfweris aspleafant to our confidcration, w)c. that as the works of the Trinity of perfons, and of Gods Popcer, and fP^if- dom^ and Goodnefs ad extra are undivided i Co arc the cife^s of the one in Gods Laws, (he effcds alio of the other i and they are harmonioufly and infeparably conjun^: Co thatwemuft obey the Command, that we rosy, attain the bleging of the Fro- *ni[e, and beaffured of it: And we muft heittve the Fromife, and the Reward^ that wc may be moved to obey the Precept : And when all is done, wc find that all comes to onci and in thccDd,the^«r;'andthcrfB'4fJwillbc the fame^ whon duty Cometh to perfedion : And that the reward which is prorMifed is our perfc(aion in that Holinefs, and Love^ and Conformity ftf the mn ofGod.xti which God doth take that complactn^ whkh i< ouiuUimatc end«

Q\ Jv But

238 The Life of Faith.

But if you loo)(^^X the matter of obedience rather than the form, it fometime confiftcth in troublcfomc things, as fuffer^' ing pcrfecution, &c. which is Icfs dtfirablc than the promifed reward, which is but fltafifig God, and obeying him, in a more dcfirablc and grateful matter, even in pcrfcd Love for ever.* And therefore the more dcfirablc m\ii\ be confidered to draw us to the Icfs dcfirablc i and that confideratim of the re- fP4r^,Cand not tht pojjeffjng of itjis the means to our obedience, not for the fake of the ungrateful matter, but of the form art* end, Mat. 5.10,11,12, & 6. 1,4. & 10.41,42- i Cor. p. 17,18. 1 Tim. 5. 18. Het. 1I.6. & 10. 35. & 11.26. Col. 3. 24.

Dired. 7. Rtmember how much Chriji kimfelf hath conde-. feended, to he tnade a Means or Mediatour to procure our obedience

And furcly that muft be an excellent end, which Chrift himfclfbccameameans to! He came tofave hit f topic from their fins ^Mit. i. 2i. And to ca^ finnerj to repent ancey Luke 5.32. Mat. 9. 13. is Chrifi the Minijier tffm ? God forbid^ Gal. 2. 17. For this end vpas he revealed, that he might defiroy tbe'mrk.softhe'Devily i John 3. 8. And he died to redeem and purifie to himfelf a peculiar people^ zealous of good r^orh^y Titus 1. 14. Chrift came as much to kill fin, as to pardon it : Judge therefore of the worth of obedience by the mblentfs and dignity of the means.

Direa.8. Kemenfter fiiH that the fame Lttp which govertitth usymuft judge w: Let Faith fee thtfure andclofe connexion between §hedience and judgement.

If faith do but/p^tfi^^/o«^to a fluggilh foul [Thou muft be judged by the fame word which commandeth thee to watch and pray, and to walk in holincfs with God] it will much awaken the foul to duty : And if taith do but fay aloud to a tempted finner [The Judge is at the door, and thou muft hear of this again, and review fin when it will have another countenance! it will do liiuch to kill the force of the tempta- don, Rom. 1^, 12. Phil. 4. 17. Hft.i J.i7- Mat. \Z. 36. 2 ?et.

Biie^. 9. Be ^re that your heart-fubjediontoGodhefixfdy tbMtyou may live under the fenfe of his Authority,

Foe as GUsVtrmty is the (oimal objcft of all Faith j (o

Gods

'The Life of Faith. ^^9

Gods Ant hority is the formal oh] ed of aU obcdunee. And there* fore the deep renewed apprehenfions of his Majcfly, his Wif- dom, and abfolute Authority, will make u$ perceive that all ihingi and perfom muft give place to bim^ and he to ncm j and Will be i conltant fpring within us, to move the will to a rea- dy obedience in particular cafes, Mai, 1.6. Matth. 23. 8, 10. Jer. 5.22.

vf- Dired. 10. Kesf in memory fomef lain texts of Sfripture for every particular duty^ and againjl every pJirticularfin i which I would willingly here write down, but that the book fwcUeth too big, and it is fo plentifully done already in moft Catc- chifms, where they conhrm all fuch comniands with the texts T)f Scripture cited to that ufc : As you may fee in the Af- femblics Cttechifm, with the proofs, and more briefly in Mr. Tobias EOn his Englijh School^ where a text or more for every Article of Faith, and every duty, is recited for the ufe of children. Gods Word which is the objc<^ and Rule of Faith, (hould be before the eye of Faith in this great work of caufing our obedience.

Dircd^. II. Vrtdtr^andtveO the different nature and ufe of Scripture exatnplesy hot» feme of them have the nature of a di- vine Revelation and a Latfy and others are only motives to o&c- ditnse and others of them are evils to be avoided by us.

I. To Mofts ind the Apoj}les of Chrift, a fpecial CommiHion was granted, to one to fettle the Tabernacle and its worfliip^ and to the other, to fettle the orders of the Gofpel Church. Chrift (ent them to teaob aU things, whatfoever he commanded. Mat. 28. 20. And he promifed to be poith them^ and to fend them the Spirit to lead them into aU truths and to bring all things to their remembrance. Accordingly they did obey this Commtf^ fion, and fettled the Gofpel Churches according to the will of Chiift i and this many years before any of the New Teft»» roent was written. Therefore thcfc afts of theirs have the na- ture and ufe of a divine Revelation afnd a Law. For if the y were fiUible in this, Chiift muft break the ibrefaid Pro- mife.

z. But all the A'^s of the Apoftles which were cithei about indifferent thing9,or which were about forccommanded dutiet, and not in the execution of the foiefaid Comaiffion, foi which

tbey >

Life of Faith,

they had the promifc of infalhbility, have no fuch force or in- terpretation. For I . Their holy adions of obedience to for* mtr Liws,are rsot properly Laws to us, but motives to obey Gods Laws ; And this is the common ufc of all other good cximplcs of the Saints in Scripture : Their examples arc to be tryed by the Law,and followed as fccondary copies or motives, and not as the Law it felf, i Cor. 1 1. i. Be ye fotowers of wr, even ai I alfj am of Chriji, Heb. 6. 12. Be followers of them^ ffbo through faith andyatience tio inherit tkeptmife. 1 Cor.4.16. Phil.3.17. 1 Thcf.i.6. & 2.16. & 3.7,9. Bcb. 13.7.

2. And the evil examfles even of Apofllcs arc to be avoided, as all other evil examples recorded in the Scriptures are i fuch as Frifn denial of his Lord, and the Difciples all forfaking him, and Peters (inful reparation and dilTimulation, and Btr- nabas*s with him, Gal. 2. And the falling out of Fsul *nd Bar- nahasy See.

3. And the hiftory oi indifferent anions, orthofe which were the performance but of a temporary duty, are inflrudirg to ui, but not examples which we muft imitate. It is no di- vine Faith which forgeth an obje<a or rule to it Cdf. Whaf- foever example wc will prove to be obligatory to us to imi- tate, we muft either prove, I. That it was an execution of^ Cods own commiffion, which had a promife of infallible guid- ance : Or 2, That it was done according to forae former Law of God, which is common to them and us. CAs the firft muft be the revealing of fome duty extended lo this age, as well as that.^

Dired. 12. Faith mufi make gr^at ufe of Scripture txaruf Us, loth for motive and comfort^ when we find their cafe te he the fame vfi\honrs.

Wc cannot conclude that wcmufl imitate them in extra- ordinary chrcumftances ••» nor can we conclude that God will give every extraordinary mercy to us, which he gave to then* fas that he will make all Kings as he did David fit all Apoffley, or raife all as he did Lizarm now, &c.) nor that every Be- liever fhall have the fame outward things, or fhall have juil the fame degrees of grace, &c« But wt may condode that we (hall have all Gods promifcs fulfilled to us, as they had to then i and ihall have all that is (uitable to oui condition. Af

VayU

The Life of Faith, 241

David was psrdoned upon repentance, fo may others : /con- f(f[(d, and thou forgavefi : Fir tbit jhat every cnc that is godly fray to thee ■ • Pfai. 32. 5,6. Hath God pardoned a Ma- fitffth^ a fettr^ a ?aul^ &g. upon repentance ? (b is he ready to do to us. Hath he helped the diHreffcd ? htth he heard and pittjed, even the weak in fiith ? fo wc may hope he will do by us, //rf. 38. 10, II. Fp/. 116. 3. Ads2j.%o. Jonah 2.^. We have the fame God, the fame Chrift, the fame Promifc, if we have the fame Faith, and prty with the fame Spirit, Kom. 8. 26. Htb. 4 15. Though we may not have juft the fame cafe^ or the lame wanner of deliverance. Therefore it is ■9i mercy that the Scripture is written hiftorically : And there- fore we ihouid icmcmbcr fuch particular examples as fuit our own cafe.

CHAP. V. Dlndioni how to live by Faith upon Gods Frowifes.

THis part of the work of Faith is the more noble ^ b^ciufc the eminent part of the Gofpel is the Prowifes ^ot Covenant o\ Grace., and it is the more wfcrj/^r)', becaufcour lapfed mi- ferablc itttc hath made the Tremifcs fo neccflary to our ufc : The helps to be ufcd herein are thefe :

Dire^. i . Confider that every Promip ofGodj is the exprejjjon cf his immutable irifl and counfel.

It ij a great difpute among the Schoolmen, whether God be properly »W/gr^ to us by his Prowi/ri; When the word \jibli~ gtfrioa] it felf is but a metaphor, which maftbccaft away or explained, before the queflion can be anfwered ; God cannot be bound as man is, who transfcrreth a propriety to another from himfclf : or roaketh himfelf a proper debter in point of communicative Juftice i or may be fued at Law, and made fo perform againft his will. But it is a higher obligation than all this which lyeth upon God. His Voveer^ tVifdom and Goodnef, which arc himfelf, do conftitute his Veracity : And his very Nature [$ immnt able ^ znd juj^t and therefore his Nature and Being, is the infoilible caufc of the fulfilling of his Promifcs :

Hh He

242 The Life of Faith.

Ht freely made them i but he fteC'JJjrily peifortnerh them; And therefore the Ap^ltlc fairh, (hit Gnd that cjunot lye bath promifedeXernallije^ before the rv or U began \ which is cither \jYQ^if(d accordnig tohk ccunfeltthich he had btfore the world /(■^jmJ or [from thebfghtningof the world'] Titus I. 2. Or as the «ofd alio figniheth ntauy ages igf>. And Htb. 6- 17, 18. Jf^hcrefore God TViUing wore abundantly to jhew to the heirs of Prcr»ifr^ the immiitanltty of hii counfcl, coy.firniedit ^y an oalh\ tkaibytvpo immutable things^ ina>bicbit was imp'-IJi'^'le for God t9 lyt\ we might have a (^rong confAation^ who havtfl dfor refuge^ to layboldujfon the hofefet before us : vphich ho^e we havi as an Anchor of the fout^ bo:h fuire and fiedfafi'-'^nd therefore when the Apolile meancth, thatChrlft will not be unfaithful to us, hisphrafe is. He cannot deny himfelf^ 2 Tim. 2. i 3. As H his very Nature md B.'ing confilkd more in his truth and fidelity, than any mortal mans can do.

Dired. 2. V^derjiaud the Nature end Ke a fans of Fidelity ancngmenyViz. 1. To make them conformable to God: And 2. To m/fintain all JujUce^ Order and Virtue in the world. And when you have pondered thefe two, you will fee that it isim- pcflTiblefor God to be unfaithful; i-or i. Tf it be a vice in che Cof>, whit would it be in the Original ! Nay, wouldnot falfhood and perfidioufnefs become our ferfcSioTt^ to make us hk^God? 2. And if all the world would be like a company^f enimies, Bedlams, bruits, or worfc, if it were not for the fcmnanfs of fidelity, it is iiupolTible that theN<irwr<for Jf^/ff of God^ (hould be the pattern or original of fo great evil.

Dirc^. y- Conftder rvhat a foundation oj his ?romif:s Ged hath laid in Jefta Chrijl^and what afialhishleod AndrrfurreOion is unto thtm.

When It hith coft Chrift fo dear to procure them, certainly God will not bre»k ihem. A Promifc ratified in th« blood of the Son of God, called the biood of the everla^ing Covenantf. Htb. 13. 2Q. and by his lifing from the dead, can never be broken. If the Law given by Mo/< 5, was firm, and a jot or tittle (hould not pafs away till all were fulfilled, much more the word and tcftament of the Mediatour of a better Cove- nan', 2 Cor. 1. 20. ABthe Fromifesinhim aretea and Amen h thai is, thcyarc.afleried otmadem him» and thtyzxc ratified^

and.

Tke Life of Faith. _\ 243

and (hall ht fulfilled in hinn. H<lf. 8 6. He bath obtained a more excellent Minijiry^ by bow tvuch alfo h^ if the MtdiatoUr of a bet- ttr Covenant^ which fPAt tjfablijhed on better Promtfes, Ar.d thofc that arc ^f.'ffr, cannot hcUkfure. It is the fure werciei cfDjt/ii, that arc given u', by a Fromife which is fur e to all thef ed, k^s 13.34.lfa.55 5. Rom. 4. 16.

Dirc^. 4. Confidit wth thjt it ii Gods tvptt intere^ to fulfil hii TroYKifs i fat he a'.tatnetb not that glory of kis L ve attd Grace in thipcrfeSlioH of bis ^eo^le till it be dotte^ waicb be dcfigned in the wjkjytg ofthcfft.

And ccrcainly God will not fiil hinnfclf and his own intercf). The happ'.Dcfs will be ours, but it will be his cvcrlaftirg plca- fure to fee his creatures in their p;rfcdion. If he was fo plea- fcd after the Creation, toftc them «U good, that he appointed a Sabbath of Reft, to celebrate the commcnrioratjon of it j how much more will it plcafe him to i^cc all reliorcd by Jefus Chiilt, and brought up fo that pcrfcdion which Adam was but in the tray to when he finned and fell ftiort of the Glory of God. He wilinotfrifsof his own defign, nor lofc the cverlafting com- placency of his love.

Dirtij. 5. Coftfider hotv g^reat flrefs God bath laid upon the be^ I'tf of his Promifes^ and of bono great ufe be bath made tifemin tke World.

If the intimation of rf«*ti'^r vcorldgnd reward which we find in Nature^ tT\d the Prortitfe cfit in Scripturci, were out of the woxld, or were not believed, and fo men had nothing but rf»p«r<r/wfriyff to rule their hearts and lives by, O what an odious thing would man be ? and what a Hell would the world be ? I have elfe where (hewed that the Government of the world is mainly (leered by (he hopes and fears of another life, and could not be othcrwi(c, unlcfs man be turned into far worfe than a beafi. And certajnjy tlsofe Promifcs cannot be filfe, which God hath laid fo great a (\tc(s on, and the belief of which is of fo great moment. For the w/Jf, and boly^ ani fotrerful God^ n-. ither ncedcth a lye, nor can ufc it to fo great a work.

Ducdt. 6. 1 ak^ notice htpp ttgreeahU Gods Fromtfes art ti the Nature both of God and t^an. *

It is not only Gods Precepts that haic a congtucHce^ (o na-

Hh a ' cural

2 44 The Life of Faith,

tural Rcafon, but his Fromifcs alfo. It is tgreeable to the Na^ ture of Ufirtite Goodntfl to d9 good : And yet wc fee that he doth not do to all alike. He maketh not every creature an Angel, nor a man ; How then (hall we difccrn what he in- tcndeth to do by his creatures, but by their ftvcral nttuns : Thc«jr«rff ofev:ry thing is fitted to its ufe. Seeing thcnforc God hath given man a nature capable o^ k>topping^ loving and enjoying hltn, we hive rcafon to think he give it not in vain. And we have reafon to chink that nature may bj brought up to its own perftdtion •, and that he never intended to irrploy man aU his daics on earth, in ftcking an end which cannot be attained. And yet we fee that fome do unfit themfelves fox; this end, by turning from it, and following vanity: and that God rcquircth cvrry man as a free Agent, to ufe his guidincc and help aright, foi his own preparation to felicity. Therefore rcafon may tell uj, that thofe who are fo prepared by the ncareft capicity, and have a love to God, and a heavenly mind, (hill enjoy the Glory which they arc fitted for. And it Wlp^th much oui belief of Gods Promifc, to find that Reafon thus difcerncth the equity of it : Yea to find that a Cicero, a Seneca^ a S^ocrates^ a Plato, &c. expcdcd much the like feli- city to the ]u(^, which the Scriprure promi(eih.

Dire(^. 7. Be fure tovaderfiand Godi Promijes aright^ that you exped nst thai tvbich be never fromifed^ and tjik^ not pe- fuwptidn to be Fai(h.

Many do make promifes to themfelves by mifunderl^and- ing, ar.d look that God (hould fulfil them : and if any of them be not fulfilled, they are ready to fufped the truth of God. And thus men become falfe Propbeti to themfelves and others, and fpeak words in the Name of the Lord, which he hath nc- ver fpokcn, and incur much of the guilt, which God oft chargeth on falfc Prophets, andfuch as add to the Word cf God. It is no fmall fault to father an untruth on God, and to call that his Promife which he never made.

Direct. 8. Ihink^not that Godpromifetbjitu all that you defirt •r think^yoH vpant, in bodily things.

It is not our own defires which he hath made the meafurc of his outward gifts •, no nor of our own Opinion of o\ii[ Neceffity wi'hei; clfe moft mm would hive nothing but riches, and

health,

■ iif«i«a»

the Life 0f Faith, 245

. health) and love, and rcfpciSl from men > and few would hare any want, or pain, orfuffcring. But it is fo nauch as is good I. To the common ends of Government, and the Societies with which wc live. 2. And toouffoulf, which God doth promifctohisown. And l» IVifdam^ and not their partial conceits, fhall be the Judge. Our Fatbtr k^nowetb what vpe «tff</, and therefore wc mult Ci(i our care on him, and fake not too/><rricw/<iy,nor anxious thoughts fox our fcives, Mat. 6. 24. to the end, i Fet. 5 7.

Djic(5t. 9. Ihml^ net that Godfromijetb you aUthatyourvill ^K't *i9 not tbat which he comntandethycu to as}{^^ unltfs it agm Tftth hit frotitifiHg w/ff, as vPeU as veith hit commanding ppUL

That promifc ofChrift, Aik^andyc Jhall rtceive^&c. A»d ^hatfoeveryou ask^the Father in myName^ accordittgto his xvil/^ h< willgivt ttytit , are often mifirderftood : and there is fomc difficulty in undcrftanding what Will of God sj here meant : If it behisDfcrfriwgfFi//, that isfccrcf, and the promifc giveth u$ nofure confolarion : If it be meant of his Fromifing frilly what ufc is this general promt fe for, if wc rauft have a particu^ /tfrprowi/Valfo for all that wecan expcd? If it be meant of his Commanding JFiu\ the event notorioufly gainfaycth it : For it is moft certain, that fince the Church hath long prayed for theconverlion of the Infidel world, atid the reforming of the corrupted Churches, &c. it is not yet done : And ic is all Chriftiafisduty, to pray for Kings, and all in Authority ; and toask that wifdom and grace for them which God doth fcl- dom give them. And all Parents who arc bound to pray for grace for their children, do not fpecd according to thcif prayers.

Objtd. That is hecaufe tbat p ayersfot' ether mttt, fuppfe ttbtrs to concur in the qualifying conditions as vaell as our felves : But the prowife is meant only of tvhatfcevir vpe ash^ for aur f elves as he ctmmandeth^ or fir ttbtrs vpbo are prepared as ke re?uireth, Anftv. I. Iffo, then the promifc is not only made f0 6«rfr4[>'- ing as commanded. 2. It cannot be thought -that our prayers for Infidels, who muft have preparing grace before they can be prepared, (hould be thus fufpcndcd in their preparation of thcmfclves. 3. Ir maybe a duty to pray for many things for •wr/Wv«too, which yet we fhall not particularly icceivc ;

Hh 3 As

240 The Lije -of Faith.

As a Minillci miy pray for greater abilities for his work,

Objcd. We fray not ai commanded for any fuch th'if.gs^ ifwi fray not cundithna^y fif tbenf. Anfrv. But ftiU the difficulty is^ What ii the ccmditioH to be inserted ? whether it be, IfGsd rriU f Or, Iftt he for our good ^ Or, Ifttbefjr the tmiverfdi good of the vforlds' II it were the hft, then we mi^ht be fure of the fal- v»tion of all mtn, when wc ask it \ and the fecond cannot be (he condition when wc pray for others : and if ir be thcfirji^ then it tcll:th us that the (XwntaHding IViU of God is not it which is principiliy meant iathe promifc.

In this difficulcy wc muft conc1ude,thit the text rcfptdeih Godi Wiilcomprehenfivcly in tU thcfc three forctnentioned refpeds \ hut^rimarHj hisf rowi/rH^ JVillin matters which fail under promifc, and his decreeing WiJixn things which he hath thought meet to nnakc no promifc of: and then fecondanly, hhcommmdiHgWiH tons \ but this cxtendeth not only to pr<)'frir fclf, but alfo to the manner of fraycr^ and to our conyunH tvAfulfequeat endeavours. And fo this mcctcrh and tlofcth with the former WiUoiGod : becaufc wc do not pray according to his consnunding ^iff, unlejJvfe do it with due re- Ijpcd to his prowifing tr.d decreeing WtH. And fo it is, as if it were fa id [^OfaUthofe things which God hath promifed or de- creed, tvhatfoeverycu ask^in rny Name^ in a mjHner agree Me to tif command, anddofcondy our prayers tvlth faithful endeawurs^ you Jh all obtain it i kecaufe neither bit decrees er promifes are nakedly, or mferlytogivefuchathing\ but iomplicately togivc it in\hkvpayofaski*igr\

And as to the Objedions in the beginning, I anfwcr, 1. Where only G#<^^ dccreeingJf^iUis the meafjrcof ihcmit- fcr to be granted, the text intendcthnot to us a particular af- iiirance ol the thing i bot the comfort th»t pe>e and our prayers siTc accepted^iv.d thty finll bcgrantcd if it bcnor fuch a thing, as God in his wifdom and etcrnil counftl, hath iccrctly <{ct»j- noincd not to do. As if you priy for thu converfion if the Kingdom of C&;>»rf, oijapo«yo{ Indcfian, oiJartary^ Sic.

And 2. Where Gods Fromife hath g vcn us fecuriy of the thing in particular i yet this general promif.% and our prayer, aie neither of them ia vain. For 1. The general promifc

doth

7be Life of Faith. 247

doth both conhrm our Faith in general, which is a ndp ro us in each particular ci(c > and alfo it dircdtcth us to Chrid as the weans, in whofc nannc wc arc to ask all th n§s of the Father \ and aflnrethus, that it is (or his fake that God doth fulhl thofc particular promifcs to Uf. 2. And pr/?yfr in hii Name, is the condition, way or means of the fulfilling them.

Ic is a very comrmn crrour among many praying perfons, to think that if they can but prove it their duty to ask fuch a thing, thi! promife tellcth them, that they fliill have it : &ut you fee there is more necclTiry to the under/landing ot it tiian (0,

D\xt6t. 10. 7htnk^mt that God from fctb you aU tbatycu do believe that ytujljall receive^ when you ai]t^u •, though it be veixh ftiverfo confident an expeiiatii??.

This is a more common crrour thin (he former : Many think that if the thing be but Urfful which they pray for, 'touch more if it be their duty to pray for it, then a fartkuUr. htlief that they Jhjllreceiveit^ is the condition of the ptomifc. and therefore that they (hill certainly receive ir. As if they pray for the recovery of one that is lick, or for the converlion of cnc that is unconverted, and can but be- lifvethitk (hill be-donc, they think God is then obliged by promifc to do it, Mark^g. 23. If thou canl believe^ali things are foffijle. And i r. 2$, 24. py'boftever jhaHfay to th^ Mountain^ Be thou remivrd, &c. and (hall net drubt in bis hearty but btlieve, &c. T'berefore 1 fay tint oyiu, what things foever ye dsfire when yp^ay^ belitve that ye receive ihem^ and ye Jhallbavi tbeot,

Aiftv. Thercafonof th's was, bcciufc they hai a jpecial promife of the gift of nr.iraclcs, as is exprelt, Murl^ 16. 17, iS. And even this text is fuch a particular promifc; For the §iri( of miracles was then given to confirm the Gofpci, and gather the firft Churches, and Faith was the condition of them : Of the Spirit, when ev:r he would work a miracle, would firft work an extraordinary Faith to prepare for if. And yet if yQu examine well the pirticular ttxts, which fpcak of this fabjcdt, you (hall find that as it was the doubt of the ^/vi« Authority of Chrifts tc(timouy, and of his own real power, which was the unbelief of thoft times ■■, (b it was the belitf o[ his.Autbcrity md Power, which w«s the Fiith rcquiicd '. and

thit^

this isotcencr cxprdfcd than the belief of ( he rvcnf is extolled, it iS becaufc the b;licf of Ci&r//h Poiver is contained in if, [/f thou canji believe /all things are feeble. Mirk 9. 23. Not \_jU things Jhfll come to pars'] Mif. 9. 28. The blind men came to kint^ ard Jcfta /aid, BcUev:ye that I am able to do thit ^ Jhey faid unto kim^ yea Lird : 7 ben touched be their eycs^ jl^y^^^gy tic- cordingtoyour faith be it unto you. So the Centurions faith is dcfcribcd as a belief of C^ri/fi Fofvcfy Mu. 8 7, 8^9,10. So is it in many other inftmccs.

So that this text is no cxcf ption fronn the general Rulej but the naeaningofit is, JVbatjoever promifed thing ycu ask^, not douhting^ye fhall receive it : Or doubt not of my enabling power, and you flisll receive whatever you ask, which 1 have promifcd you i and miracles thcmfclves fhall be done by you.

Objed. Buttfbat if they had only doubted of Chrifls IFtll ? An/w. Ifthey had doubted of his »/7/ in cafes where he ne- ver exprefi his n?;//, they could not indeed have b;cn certain of the event (for that is contrary to the doubt J But they could not have charged Chriii with any breach of promifc \ and therefore could not themfclves have been charged with any unbelief. (For it is no unbelief to doubt of that w/// which never was revealed J But if they had doubted of his revealed 'w/// concerning the event, they had then charged him with \falfhood, and had Hnncd againli him, as ill as thofe who deny hi» power.

And the large experience of this oui ige,confuteth this fore- faidcrrour ofa^/»rticK/<:r belief: For we have abundance of inftanccs of good pcop'e who were thus mitlakcn, and have ventured thereupon to conclude with confidence, that fuch a lick perfon (hall be healed, and fuch a thing (hall come to pafs i when over and over the event hath proved contrary, and brought fuch confidence into contempt, upon the failing ofit.

Dirc(3. I r. Thinks net that heeaufe fotfteftroHg imagination yringeth fame promift toyeur windsy that therefore it helongetb umoyou^unlefiufon tryai^ the true meaning of it do tKttndt9

Many and miny tn hoscft, ignor«nt| mdancholf woman,

hath

The Life of Faith, 249

hath told mc what abundance of faddcn comfort they have had, bccaufe fuch a text svas brought to their minds, and fuch a frorrtife was fuddcnly fct upon their hearts i when as they mi(look the very fcnfeof the promifc, and upon true enquiry, it was nothing to thtir purpofc. Yet it is bcft not rather to contradid thole millaken and ungrounded comforts of Aich pcrfotis : Bccaufe when they are godly, and have true right to founder comforts, but cannot fee it \ it is better t'hat they fup- port thcmfclves a while with fuch miftakcs, than that they fink intodefpair. For though wc may not offer them fuch miftakes, nor comfort them by a lie i yet wc may fcrmtt that which we may not do (as God himfclf doth.) It iinot at all times that wc arc bound to rc^ifie other mens miftakes, vJc. not when it will do them more harm than good.

Many an occafion may bring a text to our remembrance which concerncth us not, without the Spirit of God. Our owa imaginations may do much that way of themfclvcrTry thtre* fore what is the true fcnfc of the text, before you build your conclufions 0n it.

But yet if indeed God bring to your minds any fertinmt promife , I would not have you to ncgle<^ the comfott of It.

Dirc^. 12. Ihirtk^ not that G»d hath fnmtfedts all Chri- fiiamthe f»wt d^gun off^rare-y and thtreftre that fh may rx" ftO as much as any ethtrs have.

Objc<a. But /hall not all at la^ht ftrftSf and mkai tan thtrc be added to ptrfedicn ?

Anftv. The perfcdion of a creature 1$ to be advanced to the highell degree, which his own fpccihcal 2«:d individual na- ture arc capiblc of: A bca(i may be pcrfed, and yet not be a r^an ; and amanmay be perfcd, and yet not be an Ang«I. And Lazarui may be pcrfc(^, and yet nor reach the dcgteaef Ahraham. For there is, no doubr, a gradual dirftrencc between the capacities of fcveral individuanouU, of the famcfpccies : As there is of fcvcral vcflclsof (he fajnc metal, though not by fuch difcrence of corporal cxtcnfioD. And there is no great probabiUty that all the difference in ihc degrees of wit from the Ideot to Achito^hely is founded only in the badiiy organs i and not It all in the fouls. And it is certain, that there are

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250 fhe Life of Faith,

virious degrees of glory in Heaven, and yet that every one there isperft^.

But if this were not fo, yet it is in this life only that we arc now telling you, that »11 Chriftians have not a promjfc of the fame degrees.

Ob)c5. But is mt addtxional grace given by fvay of rtward ? And then have not all a frowife of the fame degtet which the heji attain, conditionally if they do as much ai they for it «*

Anfrv. O yes, ohjedive ■•, but not fubjeUive j brcaufc all have notthcfatnc natural capacity, nor are bound [o the fame de- gree of duty as to the condition it felf. As perfection in Hea- ven is given by way of reward, and yet all ftiall not have the fannc degree of pcifedtion i fo is it as to the degrees of grace on earth. 2. All have not the fame degrees of the jirjt preventing grace given them > and therefore it is moft certain that all mil rot ufe the fame degree of indufiry for more ; Some have but one talent, and focne two, when fome have five,and therefore §ain ten talents in^the improvement. Mat. 25.

All muft ftrivc for the higheft meafure : and all the fincerc may at hft expc6t their own pcrfedion ; But God breaketh no promife, if he give them not all as much as fome have,

Dirc^. 13. Much lefs bath God fromifed the fame degree of temmen gifts to all.

If you never attain to the fame meafure of acutenefs, learn- ing, memory, utterance^ do not think that God breakcth pro- mife with you .* Nor do not call your prefumption by the iiameofFtfir^, if you have fuch expcdations. See i Cor. 12. throughout.

Dired. 1 4. God often frontiftth the thing it felf, vfhen be pro- mileth the tiwe of giving it : therefore do not tak^ it to he an aSl ^j faith y to believe a fet time, mhere God hath fet no tims at

til- Many are the troubles of the righteom^ but God mil deliver thtntout of ally Pfal. 37. But he hath not fet them juft the time. Chrift hath promifed to come again and take us to him^ /f//,}ohii4. 1,2.3. ^^t of that day and bourl^owetb no man. God will give necelTary comfort to his fcrvints v but he beft kfioweth w>itr« it is neceffary : and therefore they muft not fet him a time, and fiy, Let itbenove, oxthou breakeft thy

word.

The Life of Faith. 251

word. Patient Wilting Gods own time, js as nccdtui as be- lieving : Yea h« that bclevcth, will not make haOc, Ifa, 28. i6. Km. 2. 7. 2 Tbff 3. 5. Jatfiss ^. 7,8. Hfh. 6. 12. & 10. 3(5. & 12. I. 7'*''*" 5- 7- ^'I'f/. 13- 10. & 14. 12. I 1 try. 1 . 3 , II.

Dir<d. 1 ^. (7(?<i o/fM promifeth the things when be promifetb ftot either in what ntjrmer^ or hy tvhat mfirument be if til d9 if.

He may dtlivcf his Church, and may deliver particular per- Cnm out of trouble i and yet do it in a way, and by fuch mcars as they never dreamed of. Sometimes he foretelleth us his means, when it is we that in duty are to ufe them. And fometimcs hckecpeth ihcm unknown to us, when they arc only to be ufcd by himfclf. In the Mount mil the Lordbefeen i but yet Abraham thought not of the Ram in the Thicker. The Ifraclifcs knew not ih^t God would deUvcr them by the hand oiMofes, AGs 7.25.

Direct. 16. Tsks not thefrcmifes frofer to one time or age »f the Churchy as iftbty voere common to all, or unto vs.

There were miny promifcs to the Ifiaclites, which belong not fo us, as well as many precepts : The incrcafe of their feed, and the notable prorpcriiy in the world which was pro- mifed them, was partly becaufc that the tuotive fliould be fuit- cd to the ceremonial duties^ and partly bccaufe the tternal thiMgsbdt)^ not then fo fully brought to light as now, they were the more to be moved with the prcfent outward tokens of Gods Love. And fothc gift of the Spirit of Miracles, and Infillibility, for writing and confirmir g Scriptures, was pro- mired to the firli age, which is not promifed to us.

Dirci^. 1 7. Take mt a>*.y good mans obfervation in tbofe tinirs for dn utiiverfalpromife of God.

Forinftancc, Z)«<t//^ faith, FfaL 73. I have been ywng^ Mi uow am old i yet did 1 never fee the righteous forfak/Hy nor bit feed bfgghgtheir bread. But if he had livedin Gofpel times. where God giveth greater heavenly blcfiings and comforts,and callcfh men to higher degrees of patience and mortification, and contempt of the world, he might have fccn many both of (nc righteous and their fc«d begging theii?bread, though not forfikfn i yci Chrift himfclf asking for water of a woman, Jo*M4. li 2 Difcd.

2^2 The Life of Faith,

Dirc^. 18. 'Xak^ htedo^wj\qng frontifet $0 ftem injiead'^f precepts i *f if you were to dt thitt Jmr ftlvcs^ which God hutb frowifed that he t»iU do.

If Gud proimfe to deliver h:i Church, or to free any of his feivants from trouble or perfccution, you muft have ipreesft to tell you what is your own duty, and what mtans you mull life, before you ma ft iitcmpt your own deliverance. What God will do, is one thing \ and whit you muft do, is another. This hath been the ftrarge dclufion of the people that call (hem- fclves the Fifth- Monarchy men in our times-, who brlicving that Chrlft will fet u«p nghteoufncfs, and pull down Tyrants in the eaith, have thought that therefore they muft do it by armsi and fo have been drawn into miny rcb.lhons, to the fcandal of others, and their ownrume.

Dirc(Jt. 19. Jakfheed ofwijiak^iMg Pnphec'tei for Frowifc4y t^tcialy dark^ Frofbecies mt u>tderjio^id.

Many things are/orffo/d by God in Prophecies, which arc nens fins : Herod^ and PontiUf Pilate^ and the people of the Jews, fulfilled Propforffifi in the crucifying of Chrift : and aH the pcrfecutors and mudercrs of the Saints, fulfil Chrifts Pre-^ fhuies y andfodo all that hate us, And fay aS mauHer of evil falfy again^mfor hit fake ^ Mat. 5.11, 12. But the (in is never the Icfs for that. It is popbcfud that the ten Kings (hslS give uf their Kingdoms to thebeafiy that intkeldfi dai'sfijall come fcefftrs xvalk^yig after their oven lulls , and in the la\\ daies jhaB heferilotu times, &c Thefe arc not Promifts^ nor Trecepis.

It hath lamentably difturbed the Church ol Chnft, when ignorant fclf conceited Chriftians, who fecmot the difficulty, grow confident that they underftand many Prophecies in "Danielf the Revelations, 8cc. and thereupon found their frr- fumftion (mifcalled faith) apon their ow« wifiakesy and then foim their prayers, their communion, their pcadice into fuch fchtfm, and fedition, and uncharitable waics, as the intercii ef their opinions do require (as the Millenaries before men- tioned have done in this generation. J

Dire^. 20. Thinly not that all Gods Promifes are made to murfincmty\ audthat every true ChnfUan muji be freed front sM fenal hurty bewevtr they behave themfelves. Wot theic lit [ujtbtt beips of the Sfirit^ which are promifcd

only

Tke Life sf Fdith. 253

only to oui dihgence in attending the Spirit, and to the dtgrea otinduft;y, andffrvonr, and fidelity in watching, praying, ftriving, and other ufc ol means. And there are heavy ebt- iliftmetiXs which God thrcatneth to the godly, when they misbehivc thciTifclvcs : EfpccuIIy the hiding of his face, and withholding any nrvcafure of his Spirit. The Scripture isfuU of fuch fhreatntngs and inHanccs.

Dirc(^. 21. Much It fs tm^ you itMjgine that God bath made any Fromift^ that all the fins of true Btlkvtrs fhall worj^ together for their good.

They mifcxpoand Row. 8.2S. who fo expound it (as I have el'e where fhcwcd.) For i. The context confirmcth it to fulTcring^. 2. The qualificatton added [to them that love God'] dorh (hew that the abatement of love to God, is none of the things meant that (hall work our good. 3. And it (hcw- cth, that It is Love as Lovi^ and therefore not the leart that is conliltcnt with neglcd and fin, which is our full condition. 4.Expcrience tellcth us,that too many true Chriftians miy fall from fomc degrees of grace, and the Levc of God, and die in a lefs (^c^ree than they once had.' atM that Icfs of hohocfs doth not work for their good, 5. And it is not a thing fuitableto all the reft of Gods method in the Scriptures, that he (hould atTarc all beforehand, that all their fms (hall work for their good. That he (hould command obedience fo ftridJly, arid promife rewards fo liberally, and threaten puni(knnent fe ter- ribly, and give fuch frightful examples as Solom^ns^ Davids^ and others are \ and at the fame time fay. Whatever fin thou commtttfji invpardly or outwardly by negltding my Love^ and Grace, and Spirit, by loving the world, by ^f-lcafing the flc(h, as David did, &c. it (hall all be turned to do thee more good than hurt. This is not a fuitablc means fo men in our caft, to keep them from fin, nor to ciule their pcrfcverancc.

Direct. 22. VnderliandrveU what Promifes are univer/altc all Btlicversy and jvbat are but particular and pro^r to fome jttv.

Ther^ are many particular Promifcs in Scripture, made by name, to No^:';^ to Abraham, to Mcfes^ to Aarvn, to Davidy to Solomon^ to Hczekjab, to Ghrift^to Peter y to Paul, &c. which wc • einnot fay ate made to us. Therefore the Covenant of Grace,

li 3 which

254 7he Life of Faith,

I -" '

which IS fhe Vniverfgl Promife, muft cfpecially be made the ground of our faith, and all other ss they arc branches and ap- pjftcntnccsof that, and have in the Scripture fome tjutdg- nification, that they indeed extend to us. For if wc fhould believe rh*t every Promifc niadc tt) any Saint of God (as Hamah^Sarab^Kebeceay Elizabeth, Mary^&c. do belong to U5, wc (hould abufc our felves and God. And yet to us they have their ufe.

Dire^. 23. It is of very great mprtance^ to uttdtrfiand what Frcviifei are ahfolutey and tchich are fufpendtd upou any cmdi^ thn to he performed by w > and what each of tbofe conditions if.

As the Pfomifc to the Fathers that the Mepab fhould come, was ahfolute. God give not a Saviour to the world, fo as to fufpcnd his conning on any thing to be done by man. The not drowning of the world, was an abfolutc Promifc Wide to Noah: Co was the calling of the Gentiles promifcd. But the Covenant of Protaifes ftaltd in Bjptifnt^ is conditional: and therefore itftib piirrif/, God and man, are the Covenanters therein. ^

And in the Gofpel the Promifes of our firft Juftification and Adoption, and^of our after pardon, and of our Ju(iification at Judgement, and of our additional degrees of grace, and of our freedom from chaftifements, have fome difference in the con- ditions, though true Chriftunity be the main fubftance of them all. Mcer Chriftianity, or true confent to the Covenant, is the condition of our J^r/tjjv/li^cjlic«. Ani ihc continuance oftibir, with tffl«<r/iincerc obedience, is the condition of non- omiifion, or of continuance of this ftate of Juftification; And the ufe of fraytr and ether means^ is a condition of our further reception of more grace. And f er fever ance in true holinefs withfaith, is the condition of our final Jufi fie at ion ^nd Ghri- f cation fef which more anon.)

Dire(ft. 24. Toucannt further believe the fulfilling of any of tbefe conditional Promifei^ than yon k^iow that you perform the condition.

•> It K prefumpticH, ai>d not /^it^, for an impenitent pcrfonto cxpe6( the benefit of thofe Promifes, which belong to the penitent only : And (0 it is for him that forgivcth not others,

to

The Life of Faith . Q? 5 5

to cxpc(^ to be forgiven his particular fins ; And fo in all the rcrt ofthePromifcf.

Dire^. 25. But be jure that yon afcrihe no more to your fchss, for ferforming any condiiion of a Pronnfe^ than God dtlh.

ficotditiinasfucb lino caufe at all of the perfovmancc of thcPromifci cither ;Mr wr/i/ o*r moral: only the mn-perfor- ntdnce of the condition is a caufe of the non performance of the Promife : For the true nature of a condition as fucby is only to fnjpend the benefit. Though naturally a condition may be mt- riforiow among menv and for their otvn commodity (which God is not capable ofj they ordinarily make only meritoriotu ads to be conditions : As God aifo doch only fach ads as arc f leafing to him, and fuited to their proper ends. But this is nothing to 1 condition /of wtf/Zy, which is but t9 fufpend the benefit till it be done.

Dircd. 26 Wheuyoufind aVromife to be common or unt- verfaly apply it at boldly as if your name vpere vpritttn in it : nnd alfo rvhenyou find that any particular Promife to a Saint it hut a branch of that univerfal Fromife to all Saints j or to all that are inthe fame cafe ^ and find that the cafe and reaftnof the Fromife froveth the fenfe of it to behng toyou as vpell as them.

If it be faid, that wibo/MVfr helteveth fhallnotperifh^ but have ever lafiini life, John 3. 16. You may apply it as boldly as if itwercfaid, If thou Johtty or Thomis he a Believer, thou fhah netperijh, hut have ever lajiing life. As I may apply the abjolute Fromife of the Re/urreHion to my fclf as boldly, as if my name were in it, bccaufe it is all that fliall be raifcd ( John 5, 22, 24, 25.) I Cor, 15. So may I all th^ conditional promifcs of pardon and glory <ro«<iiti(?»4//y [if I repent and believe.'] And you may abfolutely thence conclude youf ctrtain intercft in the benefit, (o far as you arc certain tliat you repent and be^ lieve.

And when you read that Chrift promifcth his txvehe Apoftlcs, to be \vi:!i (hem, and ro reward their labours, and to fee that they (hall be no loicrs by him, if they lofc their lives, &c. You miy believe that he will do (o by you alfo. For though your worl^ht not aUogether the fame with thcirfs •, yet this is but a branch of the common Fromife to all the faithful, who mua all ioUoWf him on the fame ternis of fctf-denial,

Lukf

a 5^ The Life of Faith.

Liikf 14. 2^, 27, 35. Af«f. !•. /^^OH*. S. 17, 18. And on thi» ground the piomiCc to J tjhus is applied, Heh. 1 5. I nf;// »rfvfr /*r/ thee norfdrfak^e thte , hectiuft it is but a branch of the Co- venant common to all the faithfu-l.

Dive^. 27. Befuretbat you Uytbtjlrefi cfell your hcpes oh the Prowifes vfGod, and venture aft your hapfineft on them ^ and whenGodealleth to it^ fxf/efs thit by forfskjug *ll tlfe for thefe hefes^ that it tuay appear you really tru^Gads tpord, mthont any feeret hyfoeritical rtftrves.

This is the trw* tife^and tvork^^ and rr)'4/ of faith t whether we hild Co much on the Prowife of God, that wc can take the thing promifcd for aU our trtafure, and the Woid of God for tut^bolefeeurity.

As Faith is called a Truj^ing in God-, fo it is a f radical kind ofT*"!^) and the principal trfalofit, lyech in forftking all other happinefs and hopes, in confidence of Gods promifc through Jcfus Chrift.

To open the matter by a fimilitude ; Suppofc that Chrift came again on earth as he did at his Incarnation, and ihould eonhriti his truth by the fame miracles, and other means > and fuppofc he fhould then tell all the Country, I have a Kingdom at the Antipodes^ where men never die, but live in ptrpetual pro/periry^ ard thofe of you (hall freely pofTefs if, who wiM part with your own eftafc* and Counfry, and go in a fhip of my providing, and truft mc for your Pilot to bring you tbithcr, and truft me to give it you when you come there. My power to do all this, I have proved by my miracles, and Hiy Jove and will, my offer proveth.] How now will you know whether a awn ^/if<v* Chrift, and truft thispromifc or not ? why, if he believe and truft him, he WxWgovPrth lri«9,and vf\\\kaveaU^ and venture over the Seas whitherfoevcr he condu<&cth him, and in th^t /hip which he prcpircth for him : But if he dare not vfKiwr*, or willnot leave hts frr/JfMt Court" try and poffefTions, it « a fign that he doth not trttjibim.

If you were going to Sea, and had (sveral Ships and Pilots offered you, and you were afraid left one were unfafe, and the Pilot unskilful, and it were doubtful vhrch were to be truficdj when after all dtbberation you cbufe •«#, zndrefufe the refi^ ami tcfolvc to venture your life and g^ods in if, this is properly . , ealUd

The Life of Faith. 257

QiWcdtrujiir.git. So trufiing in God, nidinjifm Cbrtii^ is rM)( a bare op/«w»of his fidelity, but a ?KAi/IlCAL Tt^VSTs and th&l you may be fure to undctlUnd it clearly, 1 will once open the parts of it dirtindly.

Divines commonly tell us that F<ritHs znAfitnce otTrufi in God : and fome of them fay that this is an a(^ %f the urtdtr- ftandtHgyZnd fomc, that it is an a6l of (he nr/J, and others fiy, that Faith confifteth'in y^jfTJ-Mt alone, and (hat Truji qt ASHtnct is as Hipf^ a frwir ofFai-tb^ *nd not Faith itfelf: And what AJ- fiiHce it fdfity is no fmall controycrfic (And fo it is what Faitk and ChrifiigHity is, even among the Teachers of Chriliian'.)

The plain truth is this : as to thename of Ftf»(iir,it foraenmc fignifictha meer 7Airfi/f(5tt4/^j[/r«r, when the objtd requircth no more : And fometime it tig;nificth a frgdical Irufic or Af- ftanee^ in the7r«^j|r or Trult'nefs of the undertaker or pro- mifer, that ii, in his Pcnr/r, rri/ii«m and Go#^H<i/i, or honeHy, coD)UQ<^ as expieffcd in his word \ and that is, when the matter is frtGical^ requiring fuch a f rxjf. The fornacr is oft called, Ike ChriftiM Fsitk \ becaufe it is the belief o^the truth oUhe cyrifiianPriftcipUs ; and is the leading part of Faitk in the full fenfe. But it is the latttr which is the ChrifiUn Vaitk, ^J'^f " «« as it IS taken, notfecundtimquidy but finiply i not for a ^*rr, bit pt, [J -'^^ the whole i not for the opinion of men about Chiifir, but for ChrijUamty it ftlf^ Or that F4«i(> which muft be prof ef in Bap- lifrriy and which hath the promifc of J up jit at i«n anft Sjlva- tion.

And this TruH or Adduce is placed refpcf^ivJy on all the obj;<fts mentioned in the beginning i on Ged as (he firji <j^- citm foundatim ■■, and on€od as the ultimate tnd\ as thecer- tain full felkif y, and final objcd of the foul : On Chri^ at the Mcdiatour^ and as the ftcottdary jtundiUiofi^ and the gfid*^ ani the fiwjhtr of our faith and falvation i tiie chief fub-rtvralet and ptrformtr : On the H^lyGhefi, as thctbtrdfoundsti^it j both ni/fn/i^g and tffff/fir?^ the do<5trinc by his gifts ; And on the ApcHiesoMdFropbeti as his Inpumefrts and Cbri}}sehi*femru^d MeJfeMgers : A.idon the Fromife or Covenant of Chrift as his Iti^irumenfal Rtvelttiott it (()/[ : And oi the S^riftHrti as|hc •

iMtbenti£k^Kei:*rd oithis Rcvela(ion and Promifc. And thcbe- ntit for which allthefctrc iruj}ed^ is, ri^tvtrytt ^od, or Re-

K k dtmftitn

258 ^'^^ ^^fi of Faith,

ilcntftion aad Salvation,, viz. fardon oj fin, and Jujfificatijti^ Adfptiorif SdttSificatioH and GlorijicatioK ■■> and all things need'- fary hereunto.

• This Trwjf is an ad of all the three faculties : (Tor three there are^ even of the vhole watt: Ol the vital ptver^ the underlain ding 2nd the vpiH i. and is moft piopcrly called A pra- Qicdlru^t fuch as trufiing a Phyjiciau with your Irfc and bealth \ or a Tutor to teach you ', or a Mjjfer f 0 govern and rcwarcl you > or a Shif and Pilot (i^ aforcfaid^ to cirry you fafe through the dingers of the Sea ; At in this limilitudc i ^j^tf«cf asin the under landing, is its AJfetit to iTic fufficiency and fidelity of the Ptlot and Ship (or PhyficiaM) that I tru(t ; Affiance in the tviO is the cbufingoi this Ship, Pilot, Phyfician to venture my life with, and refufing all others i which is called confenty when itfoUoweth rhc "motion and offer of hinra whonn we trult. AffijHce in the vital pcu>er of the foul, is the fortitude and venturing aU upon this chofen Trujiee : which is thcqiiicting Cm Tome mcafure) dilturbmg fears, and the exitai or conaius^ 01 firft cgrefs of the Cral towards txecU'

tim.

And whereas the quarrelling pievifh ignorance of this age, hath caufcd a great deal of bi(ter,reproacaful, uncharitable con- tention on both tides, about the quefiion, How f,tr ibedience beloHgtihtofaiih f" whether as a^/OTjOr fw^, or /rwir, or cojjfe- Muent f In all this it iscafily difcerncd, that as aUtgiancs 01 jiibjeGioyi differ fiomak^/f^cf, and hiring my Cclf to a Mn^er^ (iifftrctU from obtymg\\\xT\y and taking a man for my T/z/or, differethfrom learning of him v and Marriage diffcreth from cwyugal duty \ and giving up my felf to a Phyficiaity dirfcreth from taking his ccunfel and medicines -, and taking a man for my Pi/ot, differeih from ici/fg cow^H^f^ by him » fo doth our /irjf faith or Chri^iamty differ from aSual obedience to the healing precepts of our Saviour. It is the covenant of obedience and eonfent to it^ immediately entering us into the fra^ice : It is the feed of obedience , or the/o«/, or life of it, which will im- mediitely bring it forth, and ad it. It is virtual, but not aGual cbeditnce to Chriji •-, becaufe.it is but the fi*ft confent to his Kingly Relation to us i unlefs you will call it that Uception ftom whence all obedience followcth. But it m»y be aaual

(common;

The Life of Faith. 259

(commoY\) ohtdicHCtto God^ where he is believed in and ac- knowledged hejorc Chriji : And ail foVotvitig aSs of Faith after the firfiy arc both the root of all other obcdicnoc, and a part of it: t$ out csntinued AVcgiance to the King is: And as the HeartyWhcn u'\s the firjl fornted O^^in'innnmc, is no fart of the nnan, but the Organ to maj^e all the parts, becaufi: it is folitary \ and there is yet no man^ of whom it can be called • *<irf, but when the Wii« isfornned, thefcfdr/ is both his Ci&/r/ fir*., and the Organ to a<ftuare and maintain the reft. Object. Bwr ¥anh as Faith is net obedience. Anftv. Nor Learning as Learning is not obedience to your Tutor: ^otflowtrgas phvingis not obedience to your M<- fier: Or to fpeak more aptly, the continuance of your coM/V«f, that this man be your Tutor as j'uch^ is not obedience to hitn ^ butit i$n»tff*rMP>' part of your cbedtence to your Father who commmdethit i trA yout continued ACegiance or fubjeSion as /«cfc, is net obedience to your King i but as primarily it was iht foundation or heart of future obedience ■■, fo afterward it is zKorwaterijly di part of your obedience^ being commanded by him to whom you are now fubjeCf. And fo it is in the cafe of Faith : and therefore trwi Faitb and Obedience arc as nearly cenjoyncd as Life andM^f/u^iand the one is tvcvconn^ftd'in the other : Fjith is fr Obediexce to Chriits healing means, as trulFmgaiVidtakjygi Phyfictaa^ is for the w/j«g of his counfch and Faith ts (01 love and holy obedfnce to God, which is callci our SanQtfication^ as trvjlmg^ Pbyftcian^ is for beahb. Filth ts implicire virtual cbedience to a Saviour : and obedience to a 1S4- i//owr, ts explictte operating Faith or truit.

I. In the under jUndiKg^Faith in Gods Prewifes hath all thcfe adts contained in it.

1. A belief that GodiSy andthal he is perftDly p»vp:rfi,lyWi[e eLudgood.

2. A belief that he is our Maker ^ and fo our Ovener^ our Kultr, and oui chief Good (initial mdjinaSy) delighting to do good, and the perfc^ felicitating end and ob)e^ ol the loul.

3. A belief that God hath exprelTcd the jjcnign/ty of his nature, by kCoveaant or Vromife oilife to man.

4. Tq bdicvc thatj7*/w Chnji.Gcd and Mrf/*,is the Mediahr

Kka of

l6o ihe Life of Fatth.

of this CoYcnant, Hfh. 8 6. & 9. 15. & 12. 24. procurimg ir, andenrruQid to adntimjitr oi csmmunictte the blcffi- g« of it,

5. To believe that the Holy Ghoft is the p// and vritnffi of ih.sCovctunr.

6 To bchcv#thitthi$ Covenant givcth pardoH of fm^ md Ju^ificathn and Adtption^ and further grace, to penitent Bc- 1 evers i and Ghrificaxign to thofc that peifevcrc in true Faith, Love and Obedience to the end.

7. To believe that the Htly Serif turn or Word delivered by the Apefiles^ is the furc B^tcord of this Covenant, and of the ifi^ory and dxQr'tnt on which it is grounded.

8. To believe that G$i is nnoft pcrfcdly regardful mi faith- Jul to fulfil this Covenaiir, and that he cannot lye or break it, Jirw 1.2. Hf^. 5. 17, 18.

^. To believe that^#« in ^*rf/f«/<r arc included inthiiCo- veaant, as well 4; ithers, it being univtrfil as conditional to alhf they will repent and briieve, and no exception put in agiinflyou to excludryou, Joi'M 3 ^6. Marl^j6.i$a6.

10. To believe or kno^v that there is fttthing tlfe to be fruflcd to, as out felicity and t»d\nQeid oiGqd^ nor as tur TPay inftead of the Mediator^ and the forefaid means appoint- ed by him.

11. In the ^«//, Ftfjti or Trw/^ hath i. A fimfk compldsency in G$d a b.lievcd to bi moli p r'^ffl/y^^ej/asforc-dcfcnbjrd.

2. Ir hath an aQualintendittfr and defning of him as our end mndvc^kAe felicry to be enjoyed in Heaven^ Gal. 5, 5,. 7 Epbcf, 3. 17, 18, 19. Coi 3. I, 3, 4. I Ctr. 13. Htb. II. Met. 6. 10, 21.

3. If is the turning away from, and rcfufing all tthet fcem- in^feljejtyorendsy and cafting all our happinefs and hopes npoD Gftd shfte.

4. It IS the cbufirtg Je(m Chriji as the only way and M«- diatorto this end > wi'h the rcfud.g of all ether, Joib. 14.6. and tracing aW that we are or hope fox upon his M.dia- tion.

lU. In the Vital Poifer., if is the cafling away all inconfiftent /Mr*, a?id the inward r-efolved dthvering up the foul to the Fatbir^ Sm and Holy Sprit in this Guvcnant, entering oar

f«IvC8

The Life of Faith. 261

fdvts into a refolded war with the Dsivil, the World, and the Flc(h, which in the performance will rctlft us. And thus F^ith at Trujk ii conftitutcd ind completed in the true Bjp- tifrrial Covcntnt.

Dircd". 28. In all tbi* beCurethgtyou ohftrve the diffxremc '"^hctPfieenthe truth ofFattb,dndthe high degrees.

The truth of it i? mort certainly difcernrd by fa? confiftirg in) ITHE AESOLVTE CASTING or VENWRLSfG rot part, bnt'JLL TOVR HAPPINESS and HOPES VPON (SOP and the MEDIAlOK ONLY, and LEitlNG GO ALL WHICH IS INcOHSISlENT WITH THIS CHOICE aed TKVST. This is true and faving Faith and Truft.

Pardon me that I fonactimc ufe the word VENtVKlNG ALL^ as if fhtrc were tny uncertdinty in the matter. I in- tend nor by it to exprcfs the leaii uncertainty or fallibility ia Gods Pronaife : For Heaven and E«rfh (hall pafs away, but one jot or ti(tle of his Word (hall not pafs, till all be fuUiUed ; Sit I fhall here add.

I. True Faith or Trufi may confifl with uMertaifity in the ^frpuwhobdicvethi if he believe and truft Chrift but fofar, that he can caA away all his worldly treafurcs and hopes, even life It fclf upon that truji. Every one is not an Infidel, nor an Hypocrite, who muft fay, if he fpeakhis heart [7tfw not cer- tain paji all dsuhtSy that the foul is immtrtdl, tr the G f^ I true : ]fut J am certain^ that immirtal hapfmrft ts r»«ft defnakle, and tttdlffs mifery mefi terriUe i andthst thf u>»rld is vamxy^ And nothing in it worthy t$ be ctmfared^ wuh the htfes t»hich Chrifi hdth g'Vfn us of a letter life : Andtherr^ort ufon ]ul\ deliberation 1 nmref'lvfdtolctga allmy fxnfulfleafures^ f refits, and vrtr Idly refvXuiicri\ and life tt ftlf^ whcnit is inconfijieut vpitb ihofe hofes : Andti take Gtds Love for my felicity and end, and f trufi and venture dhfolutely aB my hapfinefs and hopes on the favour «f C9i, the mediatiiH of Cbnli^ and the Promifes which he htftk given us in the Goffei."^

I know T (hill meet with abunc^ancc of Teachers and pcopk, that will (hake the head at this do<ftf ine *i dangerous, and cry out o( ir as favouring unbelief, that any one Itould have tru« faVing Faitlv, Yfhoehubttfh^ out uncerutn of the H»»w;/i^jr

25i 7ht Lije of I aith.

oftktfoul^ or thctftihoithzGt^ti ! Bat 1 fee fo much m hoc- brained proud pcffonj, to be piitifd^ and Co much of their tvorKm ^hc Church to be with tears lamented, that I will not hyfffecb or filenct favour their brainfick, bold aflcrtioni, not will Ifcar iheit phicnetick furious ccnfurcs. If it be not • mark of a wife and good MmiiUr ofChrift, to be utterly igna- r*nt of thtjht€ of fouls ^ both his own^ and all the feoplts^ then 1 wifll not concur to the advancement of the reputation of fuch ignoiance. It i? enough to far don the great injury which fuch do to the Church of God,without countenancing it. Though thisone inftancc only now mind me of it, abundance more do fecond it, and tell us, that there arc in the Churches through the world) abundance of Divines, who are firft taught hy a party which they moft eftecm, what is to be held and faid as orthodox, and then make it their work, to contend for that orthodoxnefs which they were taught fo to honour, even Wrth the moft unmanly and unchriftian fcorns and cen- fares \ when as if they had not been dolefully ignorant bofh of the Scriptures y and thewfclvei^ and (he fouls of men, they would have known, that it is the/i)o/ r^st r<ageffc and U coh- pdeHty and that it was not their knowing more than others, t>ut their knowing lefs, which maiSc them fo prcfumptuous i and that they arc thtwfelvts as far from certainty as others, when they condemn tttfw/ir/i/ff to defend their opiw/owi : Even like our late PerfeQiontj^s^ who all lived more impcrfdily than others, but wrote and railed fotfinlejl perf^OioHj as foon as they did but rake up the opinion. As if turning (o that oft- man had made them ferfe^. So men may pifs the cenfarc of hypocrificand damnation upon fhcmftlves when they plcafe, "by damning all as hypocrites, whofc faith is thus far imperfcd ; but they fhall never make any wife man believe by it, that their ownjaitb is ever the more ctrtainoxprfed.

As far as I can judge by acquaintance with perfons moft rfr- ligious, though there be many who arc afraid to fpeak it our, yet the fir greater numbsr of the moft faithful Chnftians, have but fuch a faith which I defcribcd. and their hearts fay £/ am KGt certain^ or fa^ all doubt, of the truth of our immortality, or of the Go(fd i hut I mil venture aS my hopi and bafpintp^ thiu^b t$ tht 'farthglmth\lif€ hfelf.uf n //.]

And

'Ihe Life of Faith. 263

And I w.ll venture to fiy it, as (he truth of Chrift, that he that truly can do this, hith a finccre and favirg fiith i what- focvcr Opinion»(:s may fay again/t if. For Chrirt hath pro- mifcd, thai be that loferb bis life for hi« fak^e andtbe Gofpfls^ jhaHhave life evsrUjiiHg, Mat- 10. 37, 38, 39, 42. & 16. 25. & !<?. 29. Lul^e 18. 30. And he htth ippojntcd no higher ex- prcfljons of futh, as ncccflfary to falvation, than denying our fehfSy and ^iki»g up the Crofs^ and for/akjug all tbat sve have « or in one word, than Mtrtyrdom i and this as proceeding from the Lorf rf God^ Luke 14. 26,17,29,3 j Row. 8. 17,18,

28, 19. 30,35, 3^. 37.38, 39-

And It isrrjolt evident that the fmccre have been vecah^ m 'faith, L^ikc 17-5. Attdtke Afo^lei faid unto the Lord^ iHcreaft our faith, Mark 9. 24. Lird I believe^ help thou my unbdief. Luke 7. 9. / havs «)t found [ogre at faith ^ no n9t in Ifrael. The tr>cak^faitb was the more connmon.

2. And as r rwf Fdi r/; or Trw/f may confift with doubts and uncertainty \T\ the Cuhjcikt fomayit with much tf/7A:;Vr)', care, difquictrocnc and hnfal fear i which (hcvrcth the impcife^ion of our Faith. Shall be not much more clothe you, 0 ye of little faith i* Mar. 16.8. 0 ye of little faitb^ vf by reafon you among your felvei,&c. Mat. 8. :s6. IVby are ye fearful^ 0 ye of little faiths Mit. 14- 31. Ffffr hidafaith that could venture his life on the waters to come to Chrirt, as confident of a miracle upon his command : But yet it was not without fear, v. 30. JVbenbefaxv the vpi»d btijlerottf, he tr> as afraid y which caufed Chrift to fay [ 0 thou of little faitb , wherefore didji tboit djubt <]

Ana you cannot fay that this is only a hindcrancc in the ap- f^ytng aQ, and not in the direQ and principal aCi of faith : For Luli^ 24. 21 . we find fome Difc p'es at this pafs [But vt>e truji- ed that It bad been be^ trh} fhsuldbave redcemid Ifrael.'] And V- 25, 26. Chrilt faith to them 0 focls, ayidjlow of heart tg bflitve all that the Prophets havefpok^n i cugbf not cbrifl to have fufferedthefe thi>igs, and to enter into bit Glory ? Luke 24. 1 1. The words of them who told the Apoftlcs,' that Chrill was rifen, jeetned but as tales to them, and they believed them not. And V. 41 . While they believed not for jcj, and ff ondered, &c.

3. Nay, a weak faith miyhiVefucha f^vouning^fif, as to

fail

264 "^^^ ^'/^ offAJth.

U1I extraordinarily in in hour ot tcir.ptation, fo fartsto dftty Chriji^ or (brink from him in this fcir ; fo did Prter^ and not only he, bat all the Dtfciplcs forfook^ him, and flrdt Mitth. 26 55.

Bar yet he that tcet^rdlug to tbt hthituaud flate of hit ftul^ haih fo much Fiith.attd Levr, <ti vpill caufektm to venture life and 0l\upoM the truji a>bicb be bath to tbt promi/cs oflbi G^'ffel^ bath 4 true and fa-itng fat h.

And here I delire all doubting ChnftlanJ, to lay by the common miftake in the trying of their faith or trult in Chrift, and to go hereafter upon furcr grounds^ Miny (ay* I eatiHot heheve §r truji Cbriji for fdlvathn^ for I am full 6f d^ubts^ and fears^and troubles ■, and furely this is Hot trvfiingGod. Anf. i. The qucftion is not, whether you trufl hr-it] ferfeQly^ (b as to hare no /fdrj, nofr»Mf'/#;, nodwbts: but whether jou trufl: him fincerely^ foftras tovtnture all upon him in bis my. If you can venture all cm bim^ and let ^9 all to follow him, your, faith is true and ftving.

This would abundantly comfort many fearful troubled ChriHians, iftheydid bit undcrtltnd it well: For many of them that thus feir, would at foon » any, fistGkc all for Chrif^, and let go all carnal pleafuxes, and worldly things, or any wilful fm whatfoever, rather than forfake him ■■, and would not take to any other portion and felicity than God, Bor any other way than Chrift, and the Spirit of holinef*, for all the temptations in the world : And yet they fc«r becaufe they fcir i and doubt more becaufe they doubt. Doubting foul, let this refolve thee j fuppofc Ghrift and his way were like a Pilot with his Ship at Sea : Many more promifc to con- vey thee fafely, and many perfwadc thee not to venture, but ftay at Land : But if thou haft fo much truft ai that thou wilt go, and put thy fclf, and all that thou haft into this Ship, and forfake all other, though thou go trembling all the way, and be afraid of every florm, and tcmpeft, and gulf i yet thou haft true faith, though it be weak. If thy faith will but keep thee in the Ship with Chrift, that thou iKither turn bick again to the tlcfli, and world « nor yet take another Ship and Pilot, fas Mahometanes, axd thefc without the Church) undoubt- edly Chiift will bring thee fafe to Laiid, though thy fear and 4iftj»ft be mil ( hy fm. Fv^r

T/)e Life of Faith. 265

For the hypocrites cafe is ilwaics fome cfthc(e: i* Scioe of them will only trvfi God in fome fmalln Matter^ whctcin their happ incfs corfifttth not : As a rain will truft one with fome trifle which he doth not much regard, whom yet he thinks fo ill of,that he cannot truft him in a matter oi weight,

2. Some of tbcm w'lM trpft God (or the faving of their /b«/f, and the life to come Cor rather prefutne on him, while they call it trufiirrg him) but they will not truft him wkh their bodies^ thi.\r tveAlth^zndhoncurs^ and fleflily />/M/«r«, or their //v«. Thefc they are rcfolved to fhift for, and fccure themfc Ives, as well is they can. For f hey know that for the world to come, they OTtuft be at Gods difpofa', and they have no way of their own to (hift out of his hands : whether there be fuc*h a life or no, they know not \ but if there be, they will caft their fouls upon Gods mercy, when they have kept the world as long as they can,and have had all that it can do for them. But they will not lofc their prefect part, for fuch uncertain hopes as they ac- count them.

3. Some of them will truft him only in pretence and mm?, while it is the creature which they truft indeed. Becaufc they have learned to fay, that God is the difpofer of all, and only to be trufted, and all creatures are but ufed by his wilU therefore they think that when they truft the creature, it is but in fubordination to God i though indeed they truft not God at all.

4. Some of them will truft God and the creature joyntlyj and as they ferve God and Mammon, and think to make fure of the profperityof thebody, and the falvation of the foul," without lofing either of them i fo they truft in both conjund- ly, to make up their felicity. Some think when they read Chrifts words, Mark^ 10. 24 Hov hardts it for tbtw that truft in Riches y to ettter into the Kingdom of God ?] that they are fafc enough if that be all the danger i for they do not trujl in their richesy though they love tbern : He is a mad man they ray,that will pt hk trufi in them. And yet Chrift intimateth it as the true rcafon why ftvo that have rkbes can be faved, btcaufc thereisfrtr that have riches ^ who donot trw/f in them: You know that riches will not favc yonr foufsi you know that they will not fire you from the gcitj, you know that

L I they

266 The Life of Fatth,

they will not cure your difcafcs, nor cafe your pains : And therefore you do not truji to riches, cither to keep you from fickiitfs^oxdom dyings or fiom Hfll : But yet you think that fichci^may help you to live in flea/ure, and in reputation with the world, and in plenty of all things, and to have your will, as long as health and life will laH ^ and this you take to be the chiefeti hippincfs which a man can makefuieof: And for this you truji them. The fool in Lukf 12.19. who faid, Soul^ takjitbji eafe^eat, drink^^ and be. merry ^ thou bafi enough laid up for tnanyyean^ did not truft his riches to make him iwwor- taly nor tofave his foul: But he trvfitd in them, as a provifion which might tufficc for many years, that he might tat^ drtnk^^ and be mifry^ and take bit eafe\ and this he loved better, and preferred before any pleafurcs or happincfs which he hoped for in another world. And thus it is thtt all worldly, hypo-* critesdo tru^ in riches : Yea the ptrefi do truft in their littl« poor provifions in this world, as Teeming to them f^rer, atnl therefore bitter than any which they can exped hereafter. This is the way of trufiing in vnctrtitin riches^ (viz. to be their furefthappincfsj intiead of trufiing in the living God^ i Tim. ' {>. 17. & 4. lO. Pfal. 4^. 6. & 52. 7.

Rut yet becaufe the hypocrite knowcth, that he cannot live here alwaies,but muft die, and his riches muH be parted with at U&f and heareth ofalifc of glory afterwards, he would fain have his part in that too, when he can kcepthe world no longer : And fo he takcth both together for his part and hope, viz. as much bodily happinefs as he can get in this world, and Heaven at laO, when he muft die : not knowing that God will be all our portion and felicity* or none -, and that the world muil be valued and ufed but for his fake, and in iubordination to him and a better world.

5 . Yet Come hypocrites fecm to go further (though they do not) for they wiWfeeniy even to tbetHfelves^ to refigngoods^ and kfct and all things Mbfolutely to the will of God. But the rcafon is, becaufe they are fecretly petfwided in their hearts, that their refignation (hall no whit deprive them of them •, and that God will never the more take it from them » but that they may poflcfs as much prcfent corporal felicity, in a hfc of Religion^.ai if they liycd in the dingeious cife of the ungodly :

Off-

The Life of Faith. 267

or tt leaft, that they miy keep fo much, as not to be uruhie or left to ir\y great fuftritigs in the world i or atleaO, thcii liv^s may not be called for. For they live in t time, when few fuf. fer for Chrift i and therefore they fee little caufe to feir that they (hould be of (hat fmalkr number : and it is but beings little the more wife and cautclous, and they hope they may fcape well enough. And if they had not this hope, they would never give up all to Chri(t. But like per(bns that will be libe-> ral to their Phyfician, they will offer a great deal, when they think he will not take it i but if they thought he would take all that is offered, they would offer lefs. Oi as if a fick perfon (hould hear that fuch a Phyfician will give him no very rtrong or loathfome Phylick i and therefore when the Phyficnn tellcthhim [^ItviUbc none of your Thyftcian unlefs you trill tb- folutely fr^mtfe to taks *vrr^ thing which 1 jhall give you.~\ He promifeth that bt fvilldo it •■, but it is only becaufe hcfu^fofttk that he will give him nothing which is troubltfome : And if he jfind his expedation croft, he breaketh his promife, and faith, Iflbadk^otVHtbatbevPouldhave ufed me thut^ I Would never have fromifed it hint. So hypocrites by prowi/f give up them- fclves <tp/Mrr/;'toGod, and to b: iribo//y at his will, without excepting life it fdf: But their *e4rr* dofecrctly except it; For all this is becaufe they doubt sot but they may (av£ their earthly profpcrity and lives, and be Chriftians too ; And if once Chrift call them to fuffcr death for him, they (hew then what was the meaning of their hearts.

To rcaffume the former fimilitude i // Cbri(i en earth fhjuld iffer to convey you to a Kingdom at the ^atipodes^ where men live for ever in gloriout holinefs^ if you veill but truji hint, and ga in bit Sbip^andtaks him for your Pilot : Here one faith, I do not beheve him that there is fuch a place, and therefore I will not go Cthat is, the Infidel j Another faith, I like my merry life at home, better than his glorious bolinefs ( that's the open worldling ^ndpropbaue. J Another faith, I vpilllive inwyown Ctuntry^ and on wy own efiate^ as long as I can, and when I find that I am dying, and can ftay here no longer, that I may be fare to lofe nothing by him, I will take his offer. Another faith,! will go with him, but I will turn back again, if I find any dangerous Aoims and gulfs in the pafftge. Another faith, I

LI 2 will

268 ne Life §f Faith.

will take Mother Ship ind Pilot along with me, left he (hould fail me, that I may not be deceived*. Another faith, I am told that the Seas are calm, and there is no danger in the paf* fage, and therefore I will abfolately truft him, and venture •11 i but when he meets with Horms and hideous waves, he faith, This is not as I expc^ed, and Co he turneth back again. But another (the true Christian) faith, I rvill venture all^ and rvbolly trufi him : Andfo, though he is oft afraid in dangers, when he fceth the devouring gulfs, yet not fo fearful as to turn back, but on hegoeth, come on it what will i becauft he knowcth that the place which he goeth to is moft defirabic, and mortality wrll foon end his old profpcricy « and he hath great reafon to believe his Pilot to be trufty.

By all this you may fee, how it cometh to pafsthit Chril^ whoproroifefh life to Believers^ doth yet mikc [elf- deny al, and forfakjttg all that ve have^ even life itfdf, to be tlfo ncccflaryi and what relation felf-denyal hath to faitb^ i'"^* 14. 26, 33, Nearer by far than moft confidcr. You may fee here the reafon why Chnft tryed the rich man, LukslS. 22. with felliag all^ and foJlofPitig him in bsfe ^fa reveard iu Heaven : And why he bid his Diciples, Luks 12. 33. Sell that ye havi^ and give alms i frovideyour felves bagi vpkicb wax not oldy a treasure in the

Heavens which faileib not -And why the firft Chri-

flians were made a pattern oi entire Chiiftianity, by felling all^ and laying down at the Apoftles feet •, And Ananias and Sa- pbira were the inftances of Hypociifie, who fccrctly and lying- ly kept back part : You (ce here how it comes to paf?, that all true Chriftiansmuft be heirt- martyrs, or prepared to die for Chrirt and Heaven, rather than forfake him. You may plainfy perceive that Faith it felf is an Affiance 01 Trufting in God by Cbrifi^ even a trufting in God in Heaven ts our felicity, and in Cbrift as the Mediator and the If^ay •, and that this TmH is z venturing all upon fciw, and a foff'tkjng all for God, and his fromfes in Chrift, And that it is one and the fame Motion which from the terminus a quo is called Kefentancc and for- faking ally and from the t^rmiMM ad quent iscaVedTru^^nd L#vf. They that are willing to fee, may profit much by this obfervation j and they that are not may quirrel at it, and taUi againft that which their prejudice will not allow them to un- dcrfiand. And

■■Mi«ak«AI>«*a

7he Life of Faith, 269

And by sU chit you may fee al(b wherein the Jirth^h of l^aith confiftcth : And that is i. In foclcara ^g';r of ihc evi- dences of truth as (hall leave no confidcrable doubtrrfgs^ Mat. 21. 2i» So Ahrabam fiaggeredmt at the promt fe of God through unheluf , but vras {hong in faith , giving glory to God, Rom. 4.

2. In fo confirmed a Kefolution to cleave to God and Chriii alone, as leaveth no wavering, or looking back : that we may fay groundcdly with Piter, Though I die, I will not deny ihec i which doubxlcfs fignificd then f omc ftrengthci faich : And as Paul, I am ready not only to be bounds but to die for the Name ef the Lord J efuf^ A^s 21. 11^.

3 In fo (irong a fortitude of foul, as fo venture and give up our feives, OUT lives ^ and a.U our comforts and hopes into the hand of Chrifi^ without any trouble or fin(ul fearsy and to pafs through all difficulcies and tryals in the way, without any diftruii or anxiety of mind. Thefc b; the chara^crs of a firong and great degree of faith.

And you may note how Heh, 1 1. dcfcribcth Faith common- ly by this venturing and forfaking all upon the belief of God. As in Noah's cafe, verfe 7, And in Abraham\ leaving his Coun- trey, r. 8. And m his iacrificing l^aac, v. 17. And in Mofes forfaking Fharaoh^s Court, and chuling (he reproach of Chrift, rather than the pleafures of fin for a fcafon, v. 24,25,26. And in the irraelites venturing into the Red Sea, v. 39. And in Kabab\ hiding the fpies, which rauft needs be her danger in her own Countiey. And in all thofc, who by faith fubdued Kingdoms, rvrought Right eoufnefs^ obtained Promifes^ Hopped the tHoutbs of Lions, quenched the violence of fire, efcaped the edge of thefrvord\ out ofvPeakjtefi were made ^rong'^-^-mO.hers were tortured, not accepting deliverance, that they might obtain a better refurre^iofty and ether i had tryalof cruel mockjngs andfcourg- ings •, yea moreover of bonds and imprifonmentj \ they wire Honed, they were fawn afunder, were tempt ed,werejlain with thefword i they wandered about in Sheep skins ^and Goat sk^nx, being (kliitute, ^Qed, tormented, of whom the world fVJs not worthy: Ihey wandered in Vefarts and Mountains, and in Dens, and Caves of the earth. And mtieb. 10. 32, 33, dec. They endured a great fight ofapGion-i fttrtly whilji they were maJe agc^'mg jiock^,

LI 3 b^th

2 70 ^« Lije of Faith,

bitk by ftponcbtt andfffliSiiens \ and fartly tPbilji thty bccime companions eft bcm thatvptre fo ufed-^^-^Andtock^'pyfuJly the foiling of their goods ^ kviovpittg in tbetfifelvcs that they bad in Heaven a better and an enduring fubfiance. And tbm, tbe jufi d» Hvebyfaitbi butif any man drawback^ ^ my foul jhaS bave no fleafure in bint, faith the Lord. Sec alfo Rem. 8. 33, 36, 37 &c.

Thcfetre the Spirit/ dcfcriptions of faith , but if you will rather take a whlmfical ignortnt mans defcription, who can only toft in his mouth the name of FREE GRACE, md knowethnotof what hefpcaketh, or what he aflirmeth, or what that name ilgnihcth, which he cheateth his own ibul with, inftcad of true Free Grace it fclf, you muft fuffcr the bitter fruits of your own ddufion. For my part I (hall fay thus much more, to tell you why I fay fo much, to help you to a right undeiQandiug of the nature of true Chriftian Faith. ^

I. Ifyou under ftand not truly what F#it lb is, ycu under- ftand not what Religion it is that you profcfs : And fo you call your felvcs ChriAians, and know not what it ir. It fcems f hofc that faid, Lordytvebave eaten and drunken in thy pre- fence, and propbefied in thy Name, did think they had been true Believers, Mattb. 7. ai, 22.

1. To crre about the nature of true FMtb, will engage you in abundance of other errours, which will ncccflarily arifc from that) as it did them, againft whom Jdw^i difputeth, James 2. 14, I5>6cc. about Jufiification by Faith and by Works.

3. It will damnably delude yotar (buls, about your own ftitc, and draw you to think that you have faving Faith, bc- caufe you have that fancy which you thought was it. One comes boldly to Chrift, Mat. 8. 19. M«/trr, / wiff fohi9 tbee wbitberfoever thou goift: But when he heard [Tbe Foxes bave boles y and tbe Birds have nefts, but tbe Son of man batb not vpbtf to l»y bit bead'] we hear no more of him. And another came with [a '[Good Mafter, rvhat fhaV I do to inherit eternal life .?] Luke 18. 18. as if he would have been one of Chrifls Difciples, and have done any thing for Heaven. (And it*s like that he would hive been a Christian, if free Grace hid been as large,

and

rhe Life rf Faith, 271

and as little ^ace, at fome now innaginc.) But when he heard [let lacksfi thou one tbittg : fell aU that thou baff, and dijiribute tothcpor^ Mitbou jhalt have treafurc i» Heaven: Come^ foU low me~j he tPat then very forrovpful^ for he vpas very rich, Luke 18.21,22,23. Thoufands cheat their fouls with a conctic chat they are Believers, bccaufe they bchcve that they fhall be ikvcd by Free Grace^ without the faith and grace which Chri(i hath made neceffary to falvation.

4. And this will take o^ all thofe needful thoughts and meanti which (bould help you to the faith, which yet yoa have not.

5. And it will engage you inperverfe difputes againil that truefaith which you underHand not.* And you will think, that you arc contending fox Free Grace^ and for th« Faitb^ when you arc froud^ k^omng nothings butfick^ or doting about quejiionfy which engender no better birth than firifesy railingr^ evil fHrmifiugs, ferverfe dtfputiMgs^&c. i Tiro.tf. 4, 5.

6. Laftly, You can fcarcc more dijhonour the Chriftian Rcr ligion, norin/ure GodandourMediatour, or harden men in Infidcliry, than by fathering your ill-(hapcn fiAions onChrift^ and calling them the Chriftian or Jultifying Faith.

Dire^. 29. Tah^not aU doubts and fear i of your falv at ioHy t» he the proper effeSs and figns of unbelief : Seeing that in many they arife from the mtfunder^andini oj the meaning of Gods Promife, and in more, from the doubt fulnefs of their even quah^ fcoiionSy rather than (romsny unbelief of the Frornifey n dijlrufi efChriJi.

It is ordinary with ignorant Chriftians to fay, that they, cannot believe^ becaufc they doubt of their own fincerity and falvation : as thinking that it is the nature of true faith, to believe that they thcmfc Ives are juftlHcd, and (hall be favcd* and that to doubt of this, is to doubt of the Piomifes, becaufc they doubtingly apply it. Such dtltreflcs have falfe principles brought many to. But there arc two other things betidcx the weakneG of faith, which are ufually the caufcs of all this. I. Many midake the meaning of Chrifts Covenant, and think that it hath no univcrfaUty in it ■■, and thit he died only for the £le(^, and promifeth pardon to none but the EIe!l (no not on theconduion of believing.^ And thcrcfozc thinking

/ ihii

2-72 2'Ae Life of Faiths

thiC they can have no alTuiancc that they aic £/r£?, they doubt of thcconclufion.

And rrany of them think ihit the P/omifc cxtcndeth not ro fuch as they, bccaufe of fomt fin^ or great unworthi- ncfs, which they sre guilty of.

And othcis think that they have not that Faith and Rtpen- tatice which are the ccuditien of the promife of pardon and faU vation : And in fome of thefe the thing it (elf nnay be Co ob* fcute, as to be indeed the matter of rational doubtfulncfs. And in others of them, the caufe may be cither a miOake about the true nature and figns of Faith and Repentance j or clfc a timcrous melancholy caufdcfs fufpition of themfclves But which of all thefe foever be the caufe, it is fomething different from proper unbelief or dijlruji of God. For he that mifiaketh the extent of the Promife, and thinketh that it be- longcth not to fuch as he, would believe and truji it, if he un- derliood it, that it extends to him as well as others. And he that doubteth of his own Repent auceznd Faitb^mzy yet be con- fident of the truth of Gods Promife to all true penitent Believers.

I mention this for the cure of two mifchicfs ; The firft is that of the prefumptuous Opinioni^j who gocthto Hell pre- fuming that he hath true faving faith, bccaufe he conhdcntly bdieveth, that he himfclf is pardoned, and (hall be faved. The (ccond is that of the perplexed fearful Chri(iian, who thinks that all his uncertainty of his own fincerity, and Co of hisfalvation, is properly »A(^r/Jrf, and focondudeth that he cannot believe, and (bill not be faved. Becau(e he knoweth not that faith \s fuch abelief and truJi in Chrifiy as vpiU bring us Mbfoluttly .and unrefervedly to venture our aU upon him alone.

And yet I muA tell all thefe perfons, that all this while it is ten to one, but there is really a great deal of unbelief in them which they know not: and that their belief of the truth of the immortality of the foul, and the hfe to come» and of the Gofpel it felf, is not fo (Irong and Hrm, as their rever- doubting of it would intimate , or as fome of their definitions of Faith, and their Book'Opinions and Difputcs import. And it had been well for fome of them, that

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The Life cf Faith. 275

they hid diuhttd mvre^ that they might hare bflitvtd^ and been fettled better*

Difcd. 30. TbiK\9ften of the excellencies of the life of fdith^ that the Motives may be fiiB indueingyou thereto.

As I. It is but reaftnable that God (hould be trujiedi or dfc indeed we deny him to be God, FfaL 20. 7.

a. What elfc (hall we truji to > (hall we deifie creatures^ and fay toajfoci;., 7bou art my Vittker? Jcr. 2. 27. Lam. i. ijr. Shall we diArufi God, and tru(i a lyai and a worm >

3. Trying times will (hortly come j and then woe to the foul that cannot trurt in God ! Then nothing elfc will fervc our turns. Thincurftdbe the wanthat trujleth in man^ and mMks^bfieJhbii arni^a»dvpitbdrai9etb bis h:trt frotn the Lord i beJhaS be likf the barren tvildtTHf/s^ &c. Jbeu none that trujhd in bimjhaU be afhamtd, J.er. 17. 5, 6. Pfal. 25. 3, 4. Pfal. 73. 2^,27,28.

4. Gods Alfi-fficienej leaveth no reafon for the leaft diftruft : There is the molt abfolure certainty that God cannot fail us, bccaufe his veracity is grounded on his e(rcntial peife- dions.

5. No witnefs could ever fland up againA the life of faith, and fay that t\f loA by truliing God, or that ever God deceived any.

6. The life of faith is a conque() of all that would diArefs the foul, and it is a hfc of conAant peace and quietnefs : Yea it feafleth the foul upon the eveilafting Joyes, Though the linountains be removed * though this world be turned uplidc down, and bediffolved j whether poverty or wealth, fickncft or health, evil report or good, perfecution or profpcriiy be- fall us t how little are wc concerned in all this ^ and how little fhould they do to diQurb the peace and comfort of that ibul, whobelieveth that he (hall live with God fos ever. Ma- ny fuch conHdcrations (hould make us more willing to live by faith upon Gods Promi(es, than to live by fenfe on trand- tory things.

Dired. 31. Renew yaur Covenant fpitb Cbriji in bis holy Sacrament^ frtqumtlyy underi^andi9igly^ andferiottjly.

For I. when wt renew our Covenant with Chri(t, then ChiiQ rcncweth his Covenant with us j and that with great

Mm advantage

574 The Life of FaUh. -

advantage toour faith : i . In an appointed Ordintnce which he willblefs. 2. By a fpccial Minifler appointed ro (eal and deliver it to us as in his Name. 3. By a folemn Sicramcntal Invcftiture.

2. And ouf own renewing our Covenant with him, is the renewed cxercifeof/«»r/(>, which will tend to ftrcngthen it,tnd to (hew us that wc are indeed Believers. And there is much in that Sacrament to help the ftrengthening of faith : There- fore the frequent and right ufing of it, is one of Gods ap- pointed means, to feed and maintain our fpiritual lifev which if wcncgle<^, wc wilfully Ihrve our faith, i Cw, 11. a6, 28,&c.

Dire^. 32. Keep all your 9Vf» fromifes to God and man. For r. Lyars alwaies fufpeft others. 2. Guilt breedcth fufpicioufnefi. 3. God in juAice may leave you to your ^i- fifuft of him, when you will be perfidious your fclves. You can never be confident in God, while you deal falfly with him or with others. Ihe endof the Commandment is Charity out of M 'fuu hearty a gtod confciense, and faith unfeigttedy i Tim. 1.5.

Onc&' 35- Lthour to improve your belief of every promiff^ for theincrcaje of holinefs andohedienee i Amdtoget more upon your fouls that true Image of God in his Power, IVifdom and Goodnejsj Vfhkb mil mak^ it eafie to you to believe him.

u The more the hypocrite feemeth to beheve the promife, the more he boldly ventureth upon (in, and difob^yeth the ^ precept i becaufc it wis but/r^r that re()raincd him > and his belief is but prefumption abating fear. But the more a true Chriflian believeth, the more he flyeth fronn fin, and ufeth Oods means, and Hudieth more exa<^ obedience ; and having theft promifes^ labour eth to clean [e himfelf from aVfilthinefs of pfh and Spirit^ perfeQing bolintfs in the fear ofGody 2 Cor.7.1. * jind receiving a Kingdom nhih cannot hemovedy we mvji ferve

God acceptably tvith reverence and godly ftar^ Hcb. 12.

18, 29.

2. The %r the foulis to God, the eafier it will believe tnd truA him. As faith caufeth holinefsv fo every part of holincfs bcfriendeth faith. Now the three great imprcffions •f the Tf inity upon us arc cxprcffed diftin^ly by the ApoftIe»

2Tiw,

The Life of Faith. 275

aT/w. 1.7. ForGjd hath mt given w the Spirit of ftsr^ but of Povper^of Love, andofafouadmirtd, vnCfxa, StvAfAiui; x) a>«- wHf, 1^ saff sTiirn^. Posvcr^Love^ and a found mind or underJlaHd^ fHgf'i^o anfwer Gods nature as the face in the gU(s doth anfwcr our face, and therefore cannot chufc but tiuA hioi.

Dirc(^. 34. Lay uf inyour memory particular pertinent and clear Promiffs, for every particular ufe of faith.

The nutr.bcr is not fo much i but be fure that they be plain and well underftood, that you may have no ctufe to doubt whether they mean any fuch thing indeed or not. Here fome will cxpcd that I (hould do this for them, and gathet them fuch promifcs. Two things dilTwade me from doing it at large: i. So many Books have done it already. 2. Ic will fwcil this Book too big; But take thefe (tw.

1. For forgiveneftofdllfiHS, and Juftification to ptnitent Bt" Utvert,

ASi 5. 3 1. Him hath God exalted with his right hand to be a Prince and a Saviour, to give repentance to IfracI, sihI forgivenefsof(ins.

AQs 15. }8, jp. Be it known unto you, that through this man is preached unto you thefbrgirencfs of Hnsi and by him all that believe arc juliiHcd from all things, from which y« could not be juAiBed by the Lawof Mofes,

AQi 26. 18. To open their eyes, and turn them froim daiknefs to light, and from the power of Satan unto God, that they may receive forgivenefs of fins, and an inheritance among them that are fandified, h) faith, that is in me.

I John f . ^. If we confefs our fins, he is faithful and juft to forgive us our fins, and to cleanfe us from all unrightcoufneft.

Heb. 8. 1 2. I will be merciful to their unrighteoufnef$,and their fins and iniquities I will remember no more. i

AQi 10. 43. To him give all the Prophets witneG, that] through his Name, whoever believeth in him (hall receive r«*] roi/Tion of fins. \

Luke 2^. ^y. That repentance and remiffion of fins fliould' be preached in his Name to all Nations. jj

2. Promiftt Bf Salvation frm Hell, and ptjf.pon of Heaven^ John 3. i^. God fo loved the world, that he gave hi* oaly 4

begotten SoH) that whofoever bciicvcth in hini| (bould not

Mm i pchOi;^

276 The Life •/ Faith,

pcii(h, but have evcrUfting life. v. 18 He that bclievcrh on

him is not condemned-— —v. 36. He that bchevcth on

the Son, hath evcrlafting life, i John ^.\i,iz. And this is the record that God hath given us, ctcrnil life •, and this is in his Son i He that hath the Son, hath life ■

Ads 26. i8. before cited, i Tiw. 1.15. Chrift Jcfus catnc into the world to favc finncrs.

Heb. 7. 25. He is able to favc to the utmoft all that come to God by him.

Heb. '^.9. And beirg madeperfcd, he became the Author of eternal falvation to all them that obey him.

Mark^i6. 16. He that bclicvcth and is baptized, (hall be favcd.

John 10. 9. By me if any man enter in, he flijll be Uvc6,

John 10.27,28. My Cheep hear my voice, and I know them, and they follow me, and I will give unto them eternal life, "nd they (hall never petifh

Row. 5 9, 10. Being ja(^ificd by his blood, we (hall be favcd from wrath through him*"""'^ — Much more being re- conciled, we fhall be favcd by his life. 5"ffLuke 18 30. John 4. 1 4. & (5. 27, 40, 47. & 1 2. 5 "). Rom. 5. 22. Gal.6.8. i Tim. 1.16.

5. Trowifti tf Reconciliation, Adoption, and acceptance tpitb Gcd through Cbrifi,

2 Ctr. 5. 18, 19, 20. God hath reconciled us to himfelf by Jcfus Chrift, and hath given to us the minif^ry of reconcilia- tion •, to wit, that God was in Chrift reconciling the world unto himfelf, nor imputing their trefpaflcs to them, and hath committed to us the word of reconciliation.Nowthen we are Ambiifadours for Chtift,as thoughQod did befecch you by us i we pray you in Chrifts ftead, be ye reconciled unto God ; Fof lie hath made him to be fin for us, who knew no (in, that we might be mide the righteoufnefsof God in him.

Aom. 5. 1,3, 10. Being juftified by faith, we have peace with God, through our Lord Jefus Chrift i by whom alfo if c have accefs by faith, into this grace wherein we ftand, and re* joyce in hope of the glory of God When wc were

enemies wc were reconciled to God by the death of his Son.

2 Cor. 6. 1^, 17, 18, i wiU dwell in them, and walk in

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The Life of Faith. ^JJ

them i »nd I will be their God, and they (hsil be my people-— I will receive you, and be a Father unto you, and yc (hall be my Sons and Daughters, f»ith the Lord Almighty.

Row. 8. I. There is no condemnation to them that arc in Chrift Jcfus, who walk not afitr the flcfh, but after the Spirit.

John 1. 12. As many as received him, to them gave he power to become the Sons ^f God \ even to them that believe onhisNimci which v/crc born not of blood, nor ofihewiU of the fl.(h, nor of the will of man, but of God.

AQi 10 35. In every Nation he that fearcth God, and wotketh righteoufnefs, is accepted of him.

Efhtf. 16 He hith made us accepted in the Bciovecl, Efbef.i. 14, 16. Col. I. 20.

John 16.27. The Father himlclf loveth you, becaufc yc have loved me, and believed that I came out from God. 4. Promifts o/renewed Pardon of /r«f after canvcrfwn. I Jchn 2. 1 2. If any man fin, we have an Advocate with the Father, Jcfus Chrift the righteous, and he is the propitia'ion for our fins i and not for ouri only, but for the fins of the whole world.

M*ttb. 6. 14. Forgive us our trerpaircs---For ifwcforgive men their trefpifles, your heavenly Father will forgive you--- •

James '^ 15. If he have committed fins, they (hall be for- given him.

Matth. 13. 31. I fay unto you, All manner of fin and blaf- phemy (hall b'C forgiven unto men > but the blafphemy ag«in(t the Spirit---

Pfal. 103-3. ^^° forgiveth all thine iniquities'-- I John 1.9. If we confeft our fins, he is faithful and jdfl 19 forgive us our fins- -

y. Proruifaefthe Spirit of Sun B* fie tit ion to Believtrs i and #f divine affiances cf grace.

Luke 1 1. 1 3. How much more (hall your heavenly Father give the Holy Spirit to them that ask him.

John 7. 57, 38, 39. If any man thitl^ let hhii come to roe and drink: He that believcthon me, as the Scripture hath faid, out of his belly (hall flow rivers of living water : This he rpake of the Spirit, whkh they that believe oa him (halt re- ceive-— M m 3 7'*^

278 ^'^^ L^J^ rf Faith.

Jihn 4. 10, 14. If thou kncwcft the girc of God, and who it IS — thou wruldft have askc^ of him, «nd he woiild have given thee livii-.g .vafcxs-- .

Ez(\ 36. 26, a/. A. new b:irt alfo will I give you, and a new rpirrc will I put within you : and I will take away the nocy heart out of yout flefr.j snd I wi'l give you an heart of flefh : and I wiU put try S?n\i within you, and caufe you to walk in nny ftatutes---

'EztX. II. s^ And! wiU £>ivcthcm one heart, and I will put a new fprrit withm you—

AGi 3. 38, 39. Kcpfcat a/ i be baptized every one of you in the Name of Jefus ChnO, Cc- the tcmilTion offins, and ye (hall receive the gilt of the Holy <jnott ; Foi the promifc is to you, and to your children, and to ill that arc afai off, even as many as the Loid our God (hall call.

Gal. 4. 6. And b:caufc you arc Sons, God hath fent forth the Spirit of his Son into your hearts, crying, Abba Father.

ttov. I. 2;. Turn you at my reproof i behold I will pour ■out my Spirit unto you i I will make known my words unto you— .

Kom. 8. 26. Likewife the Spirit hcJpcth oar infirmitiei ; for we know not what we (hould pray for as wc ought i but the Spirit it (elf makcth intccerlTion for us, with groanings which cannot be uttered.

6. PnmifesofGodsgmttg hU grace w Ml that truly defirc

and (cek ir*

Maxth^ 5.6. Blcfled are they which burger and thirfl after fighteoufnefs, for they (hall be filled.

1/4.55. '• Ho, every one that thir(lctb, comcyc to the waters, and he that hath no mony : come ye, buy and cat, yea come, buy wine and milk without mony and without price— Hearken diligently to me, and eat ye that which is good, and let your foul delight it felf in fatncfs. Encline your «ar, and come unto mc > hear and your foul (h»ll live, and I will make an everlafting covenant with you— 1/. 6. Seek yc the Lord whik he may be found > call upon him while be is flctr—

Ktv.zi, 17. L^t him that is athir(l come j and whofocvcr wilUct hiro tike th€ watei ©Hife ff cdy.

^ 7. Frmtps

Tht Life of Faith, ^y^

7. Promifes ofGodsgivittg us $11 that wt jpny for according to his prew'ifts and wiO.

Mrfr. 7. 7, 8, ir- Ask, and it (hall beg vcn yojj ftek, and yc (hiW hnd i knock, md it Ihall be opened to you ; for cveiy one that a$kcth,reccivcthv and fccfhat fetkcfh rtndcth i and taiMm that knockcth, it (hall be opcncd.--If ye being cvjI kfll^ how to give good gifti urto your children i how much more (hail your Father which is in Hcivcn, give good things to them that ask him ?

Matth. 6. 6. Pray to thy Father which is in fccref, and thy Father which fecth in (ccrct, (hall reward thee openly.

John 14. 13, 14. & 1$. 16. be 16. 23. Jchm 15.7. If yc abide in me, and my words abide in you, yc (hall ask what yc will, and it (htU be done unto you.

1 John 5 . 14, 15. And this is the confidence which we have in him, that \l we ask any thing according to his will, he hear- cth us. And if we know that he hcareth us, whatfoever wc ask, we know that we have the petitions which we dcfircd of him.

I John 3. 22. And whatfoever we ask, we receive of him, becaufe we keep his Commandments, and do thofe things which are pleating in his fjghf.

Prev. 15.8, 29- The prayer of the upright is hisdelight--- He hcareth the prayer of the righteous.

I Pet. J. 12- The eyes of the Lord arc over the righteous, and his ears are open to their prayers -•

S. That God tviS accept weak prayers and groans, which ipant txfrtf^oHSy iftbcyhefinctre.

Rom. 8. 26, 27. The Spirit helpeth our infirmities--Thc Spirit it fcif maketh intcrceflion for us, with groaning* which cannot be utteied; And he that (carcheth ibe hcartr-v knoweth what is the mind of the fpirit, GjI. 4. 6, '--Crying, Abba, Father Pfal. 77. 3. I remembrcd God, and wis troubled, and my fpiiit was overwhelmed—

Pfal. 38. 9. Lord, all my dcfire is before thee,tnd my groan- ing is cot hid from thee.

Luk^e 1 8. 1 4. God be merciful to me a finn tr. 9. Prontife^aO thiftgs in general which W9 ir/fwt, fnd trhisb ivt truly for 9ur good, F/ai

?UL S4. II. For the Lord God is a Sun and Shield : the Lord will give grace and glory : no good thing will he with- hold from them that walk uprightly.

P/tf/. •4.9, 10. O fear the Lord ye his Stints j for there it no want to them that fear him— They that fcek the Lord (hall not want any good thing. ^

Kom. 8 28, 52 All things work together for good to ^(^ that love God— He that fpared not his own Son, but give him up for us all, how fhill he not with him alfo freely give us all things >

Mttxh. 6. 33. Seek firft the Kingdom of God and his righ- teoufnef*. and all thcfc things (hall be added to yo %

2P«f. I. 3- According as his divine power hath given u$ til ihingsthat per tain to life and godlincfs. '

I Tim. 4. 8. But godlincfs is profitable to all things, having the promife of the life that now is, and of that which is to come.

10. Promifcs of a hhfjiptg o» them that fincereJy bear and rtai Gods Word^ and ufe bie Sacraments and other means.

jfg, 55.2. Enclinc your ear and come unto me i hear and your fouls (hall live.

Read the Eunuebs ionverfioHy in A(Ss 8. who tpas reading the Scripure in bit Chariot,

I P^r. 2. 1. Laying afide all malice, and all guile and hy- pocrite, and envies, and evil fpeakings, as new born babes de- fire the fincere milk of the word, that ye may grow thereby. Rev. I. 3. Ble(rcd is he that readeth, and they that hear the words of this Prophecy, and keep thofc things that are writ- : ten therein.

ffal. 1. 1,2' BleflTcd is the man that walketh not in the counfelofthe ungodly— But his delight is in the Law of the Lord, and in hit Law doth he meditate day and night.

Mattb. 7. 24, 25. Whofoevcr hcareth thefe (ayings of mine, and doth them, I will liken him to a wife man, that built his houfe upon a rock, 6cc

Lukf 8. a I. Rather btefled are tkey that hear the Word of God and do it.

Lukf 10. 42. Mary htth choftn that good part which (hall not be taken firom her. « \^

The Life of Faith. 281

■ IJU"

M#rl;,4. 25,24. If any man have cars to hear, let him feeir-^^- And unto you that hear (hall more be given-—

ASsii.i^. Who (hall tell thee woids whereby thou tr.fli all thy houOiold (hall be favcd.

1 iim. 4. i5. T»kc heed to thy fclf and unto the dodrine, and continue therein i for in doing this thou (halt both fav« thy (elf, and ihem that hearthec.

fp/. 8p. 1$. BlcfTcd is the people that know the joyful found ! they (hall walk O Lord in the light of thy counte* hincc-, in thy Name (hall they rt Joyce all the day--

H6.4. 12. The Word of God 1$ quick and poweiful, &c, . 1 Cor. 10. 16. Thecupof blclUng which we blefs, isir not the communion of the blood of Chrilt? The bread which wc break, is it not the communion of the body of Chrift ?

Mattb. 18. 20. For where two or three arc gathered toge- ther in my Name, there am I in the midrt of them.

J/d. 4. 5. And the Lord will create upDncve^y dwelling place ot Mount Z on, and upon her AlTcmblics, a cloud and fmoke by day , and the (hining of a flaming Hrcby night > fox upon all the glory (hall be a defence.

II. Promifes to the bumble, tneek^ and htrly. ' Mattb. 5. 3, 4, 5. BleflTed are the poor in fpirif i for thefrs is rfic Kirg iom of Heaven. BlefTed are they that mourn i for they (hall be comforted. BleflTed are the meek i for they (hall inherit the earth. (

Mattb. 11.28,29. Come unto me all ye that labour and are heavy laden, and I will give you reft. Take my yoak up- on you, and learn of me ■■, fori am meek and lowly in heart i and ye (hall find reft unto your fouls : tot my yoak is eafic, and my burden is light.

P/k/. 34. 18. The Lord is nigh to them that arc of « broken heart, and faveth fuch as be of a contrite fpirir.

Pp/. 51.17. The facrificcs of God are a broken fpirit ; a broken and a contrite heart, O God, thou wilt not defpifc.

Ifa. 57. 15. For thus faith the high and lofty One that in- habiretheterQity,whofeName isho'y, I dwell in height and holincfs (or in the high and holy place) with him alfo that ist ofa contrite fpirit, to revive the fpirit cf the humble, and to revive the heart of the contrite ones.

N n Ifit.

382 The Life of Faith.

Ifg, 66, 2. To this man will I look, even to him that if poor, and of a conti ite fpirit, and tremblcth at my Word.

Luk«4.' i8. The Spirit of the Lord is upon me: he hith anointed me to preach the Gofpel to the poor : he hath Cent roc to heal the broken hearted, to preach deliverance to the captives, and recovering of fight to the blind, and to fet at li- berty them that are bruifed--

Ja^es 4. 6. He giveth grace to the humble. Mattb.i^. 4- Whofocver (hall humble himfclf as this little child, the fame is gtcateft in the Kingdom of Heaven.

M^trfr. 23. 12. He that (hall humble himfelf (hall be ex- alted.

Jamfs 4. 10. Humble your fdves in the fight of the Lord, tndhe (hall lift you up.

Frev. 3.34. He giveth grace to the lowly. 12. Tromtfts to the peaceable and feace-mak^rs. Mrfttfc. 5.9. Bkffedaiethe peace- makers » for they (hall be called the children of God.

James 5. 17, 18. The wif<!om from above is firft pure, then peaceable, gentle, eafie to be intreated— And the fruit of f jghtooufnefs is fcwn in peace, of them that make peace.

2 Cor. 13.11. Be perfed i be of good comfort i be of one mind -) live in peace > and the Qod of Love and Peace (hall be with you.

Frov, 12.20. Tothccouncclloursofpeace is Joy. Kom. 15. 33. & 16. 20. Phil. 4. 9. The God of peace fiiali be with you, &c. (hall bruife Satan under your feet (hortly— Grace and Peace arc the blcfling of Saints.

1 1. Frtwifes to tbt diligent and laborious Chrifiianl MtL 1 1. 6. He that cometh to God> rouft believe that God is, and that he is a rewarder of them that diligently feek him. Frcv. 13. 4. The foul of the diligent (hall be made fat. iCcr. 15.58. Be fledfaft, unmoveable, alwaies abounding in the work of the Lord, forafmuchas ye know that your la- bour is not in vain in the Lord.

3 Fet. 1. lo. Give diligence to make your calling and ckdion fure \ for if ye do thefc things, ye (hall never faiU 2 Pff. I. 5, 8. Givwg an diligence, add to your faith, ver-

tUCy

The Life of Faitk, 28;

tuc, and to vertuc knowledge, &c. For if thefc things be in you and abound, they mike you that you (hall ncithei b^ barren, nor unfruitful in the knowledge of Jtfus Chrift.

2 Cor. 5 . 9. Whcicforc we labour, that whether prefcnt or abfenr, wc may be icccptcd of hirr .

Mattb. 6. 33. Seek hrtl the Kingdom of God and his righ- tcoufncf?, and all thcfe things (hill be added to you.

I Cor. 3.8. Everyman (hall receive his own reward, ac- cording to his own iaboar.

Mitth. 1 1. 12. The Kingdom of Heaven fuflfcrcth violence, and the violent take it by force .<vc^ Prov. 5.1 3,&:c. & 4.(0 14. 5c 6. 2\ &c. & 7. I, Sec. & 8, & 9. throughout.

14. Prtwifei to thefatient waiting Ckrt^ian,

H(b. 6. 1 1, 12. And we dtfire that every one of you do (hew the fame diligence, to the full alTurancc of hope unto the end, that y: b: not flothful, but followers of them, who through faith and patience inherit the promifes.

James x. 3,4. Knowing that the trying of your faith work- eth patience \ but let patience have its perfc^ work, that ye may beperfc^and entire, wanting nothing.

Pp/. 27. 14. Wait on the Lord ^ be of good courage, and he (hall i^rengthen thine heart > wait, I fay, on the Lord.

pyi/. 37. 7, 9, 34 Reft in the Lord, and wait patiently for him--Thofe that wait on the Lord (hali inherit the earth. Wait on the Lord, and keep his way i and he (hall exalt thee to inherit the Land.

frov. 20.22. Wait on the Lord, and he (hallfave thee.

I/r. 30. 18. B)e(red are all they that wait for him.

//tf.40. :^i. They that wait on the Lord (hill renew thcif ftrength •, they (hall mount up with wings as Eag'es •, they (hall run, and not be weary \ they (hall walk,and not be faint.

//>. 49 23. They (hall not beafhamed that wait forme.

Law. 3 . 35. The Lord is good to them that wait (or him • to the foul that feeketh him. 26. It is good that a man (hould both hope, and quietly wait for the falvation of the Lord.

Row. 8. 25. But if we hope for that we (ee not,thcn do wc with patience wait for ir.

GM. 5. 5. For wc through the Spirit wait for the hop: of ri^htcoufncfi by faith.

Nn 2 iI^Y.

284 The Life of Faith.

2 'ibcf. 3. 5. The Lord dirc(fl your hcttts into the Love of GoJ» and the patient waiting for Chrift.

Rem. 2. 7. To them who by patient continuance in well, doing, fcek for glory, honour and immortality, eternal life. H(b. 10. 36. Yc have need of patience, that after yc have done the will of God, yc may inherit the promifc. 1 5. Prontifes Xofinccre Obedience.

Rev. 22. 14. BltlTcd are they that do his Command- ments, that thty may have right tothe tree of life, and may enter in by the gate into the City.

John 3. 22. Whatfocver we ask, wc receive of him, bccaufc we keep his Commandments, and do thofc things that arc plcafmg in his fight, r. 24. He (hat kecpcth his Command- ments, dwcUcth in hifn, and he in him.

John 1 4. 2 1 . He that hath my CommandmcntJ, and kf cp- eih ihcm, he it is that loveth me : and he that lovcth me,(baW beloved of my Father, and I will love him, and manifest my fclf to him.

John i*). 10. If yc kerp my Commandments, yc (hall abide in my love j even as I have kept my Fathers Command- ■lents, and abide in his love.

I Cor. 7, 1 9. Circumcition is nothing, and uncircumcifioii is nothing, but the Commandments of God. See Pfal. 1 12. i. &119. 6. Prov. 1.20, 21, 22, &c. Jja. 48. 18. Pfal. 19. «, 9. &c.

Heb. 5. 9. He became the Author of eternal falvation to all them that obey him.

Ktv. 14. 12. Here are they that keep the CotTimandments •f God, and the faith of Jcfus.

1 John 5. 3. For this is the Love of Cod, that we keep his Commandments.

Ecflef. 12. 13, 14. Let us hear the condufion of the whole matter: Fear God, and keep his Commandments v for this is the whole duty of man , for God fhall bring every work un- to judgement, Sec*

VI Maub, 5. 8. Blcffcd are the pure in heart, fof they (hall fee Cod«

Jawes 2.24. You fee then how that by weikt a man ii ja* ftikd, and not by faith only.

The Life ef Faith, 285

Row. 2. 6, 7, 10. Who will render to every man according to his deeds; To them who by pafient continuance in well doing, feekfor glory, and honour, and immortality, eternal lifc--Gloiy, honouf and peace to every man. that worketh good---

AGs 10. 35. In every Nation he ihat feareth God, and worketh righteoufncfs, is acccpred with him.

Row. 6. 16. Of obedience unto rlghteoufuefs.

I Jcbn^.j. He that doth righteoufnefs is righteous, eve» as he is righteous.

jAnati 3. 18. The fruit of righteoufnefs is Town in peter.

Gal.6.S. He that fowech to the Spirit, (hall of the Spirit reap hfc cverlifting.

Hon. 8 1 3. If by the Spirit ye moitifie the deeds of the body, ye (hall live.

1 5. Prowifri to them that love God.

KoM. 8. 28. All things work together for good to theai that love GoJ.

1 Cer. 2, 9. Eye hath not feen, nor ear heard, nor hath it cntred into the heart of man, the things which God hath pre- pared for them that love him.

James I. 12. He (hall receive the Crown of life, which Go4 hath promifcd to them that love him.

James 2. 5. Rich in faith, and heirs of the Kingdom, which God hath promifed to them that love him.

John 14. 21. He that lovcth me, fhall be loved of my Fa- thcr, and I willlove him, and will manifclt my fclf to him.

frov. 8. 17. I love them that love me.

John 14. 15. If yc love me, keep my Commandments, and I will pray the Father, and he (hall give you another Com- forfer, that he may abide with you for ever.

John 16. 27. The Father himfelf loveth you, bccau(< ye have loved me, and believed--

17. Promifestothem that love tie godfy^ and that are met- eifyl^ and do the vptrk^ of love.

Jtbn 13, 35. By this (hall all men know, that ye arc my Difciples, if ye have love one toanother.

GjI' 5. 6,13,22. In Chrift Jefus neither circumcifio» •▼aileth any thing, noi uncircumcifion, but faith which

N 11 I worketh

2 86 The Ltje of Fait-h,

Avorkcth by love— By love fcrve one another > for aU the Law is fulfilled in one wofd \ in this, Thou (halt love thy neighbour as thy fclf. The fruit of the Spirit is love, joy, peace, long-fuf< fcring, gcntlcncfs, goodncfs-- Againft fuch there is no Lxw.

Htb.6. 10. God is not unrighteous to forget your work and labour of love. -

1 John^, i^. Wc know that we have piffcd from death to life, becaufc we love the brethren. i8. My little children, ht us not love in word, noi tongue, but in deed and in truth : And hereby we knovv that wc arc of the truth, and (hall al- lure our hearts before him.

1 John 4. 7. Beloved, let us love one another, for love is of God, and evtry one that loveth is born of God, and knoNvcth God-- V. 16. God is Love, and he that dwdleth in Love, dwellcth inGod, and God in him. v. 12. If wc love one ano- ther, God dwellcth in us, and his love is perfct^ed in us.

iCor. 9. 7. God lovcth a chearful givcr. v. 6. He that fowcth bountifully, (hall reap bountifully-—

Mir.5.7.Blcircd arc the mcrciful,for they (hsll obtain mercy.

MttUb. 10.41,42. He that receiveth a Prophet in the name of a Prophet, (hall receive a Prophets reward s and he that receiveth a righteous man, in the name of a righteous man, (hall receive a righteous mans reward. And who(bevet (hall give to drink to one of thcfe little ones, a cup of cold wa- ter only in the name of a Difciple, verily I fay unto you, he (hall in no wife lofc his reward.

Mi«tr(>. 25. 34, 40, 46. Come ye ble(red of my Father, in- herit the Kmgdom-- Verily I fay unto you, in as much as ye have done it unto one of the leaft of thcfe my brethren, ye have done it unto me--Thc righteous fhall go into life eternal*

Hth. 1^.16. But to do good, and to communicate, forget not ) for with fuch (icrifices God is well pleafcd.

Thil 4. 1 7. I dcfire fruit which may abound to your ac- count.

2 CtT. 9. ^. As it is Written, He hath difperfed abroad *, he ha^h given to the poor ; his righteoufncfs remainethfor ever.

\%. Promtf<s to the poor and medj Chriftiatts. Mattb. 6, 30, 32, 3;. If God fo clothe the grafs of the Held, which to day is, and to nerrow is cad into the Oreo, (hall he

not

rbe Life $/ Faith. 287

mot much more clothe you, O ye of little fakb ^ Your heaven- Fy Father knowcth that ye have need of all thefe thing?. But fcek ye Hi(i the Kingdom of God and his righieoufncis, and all thefc things (hall be added to you.

H(?i». 13.5. Let your converfations be without covctouf- ncfs, and be content with fuch thing* as ye hive : for he hath faid, I will never fail thcc nor forfake thee.

Jatnti 2. 5. Hith not God chofen the poor of this world, rich in faith, and heirs of the Kingdom ?

ffai 34. 10. They that feek the Lord (hill not want any good thing.

Ffal. 23. 1. The Lord is my Shepherd, I (hill not want. Ffal. 4. 1 9. My God (hill fnpply all your need. P/&i/. 4. 1 1, 12, 13, I have learned in whatfoeverOite I am, therewith to be content. I know both how to be abifcd, and I know how to abound i everywhere, and in all things I am in(iru(^cd, both to be full, and to be hungry v both to abound) tnd to fuffcr need.

ffal 9, 18. The needy (hall not al way be forgotten : the expedition of the poor (hall not p:ri(h for ever. 19. Frewifci tothc o^frtfftd and tvrottgtd CbrifiUtt. Ffal. 12. 5, 6, 7. For the opprcffion of the poor, and for the (ighing of the needy, now will I arifc, faith the Lord : I willfet him in fafctyfrom him that puffcth at him— Thou (halt keep them O Lord,thou (halt prefcrve them from this ge- neration for ever.

F/tf/. 3 J. 10. All my bones (hall fay, Lord, who is like unto thcc, which delivere(^ the poor from him that is too llrong for himi yea the poor and the needy from him that fpoileth him.

fftl. 40. 1 7. But I am poor and needy, yet the Lord think* eih on oae i thou art my helper and deliverer.

/»/«/. 42. 3, 4, 12, 13. He (hall judge thy people with rigF- feoufacfi; andthy poor with judgement— He (hall judge th€ poor of the people i he (hall (ave the children of the needy i and (hall break in pieces the opprefTor. For he (hall deliver the needy when he cryeth \ the poor alfo, and him that hath no helper. He (hall fpare the poor tnd needy, and (hill favc the ieuls of the needy ; He ihali rtdccm their fouls from

deceit

28ij The Lije of Faith,

deceit and violence, and precious fliall then blood be in his fight.

P/mL 1IJ.7. He rtifethupthc poor out of the diifl, mi

liftcth the needy out of the dunghill. Sec Ifa. 25.3, 4, 5. 5c i4.30.Z-cfc.9-8. //4.51.15.

EcciJ. 58. If thou Icert the opprcHIon of the poor, md violent perverting of judgereicnt and julbcc in a Pfovincc,niir- vcl not at the matter : for he that is higher than the highdt, rcgar dcth i and there be higher than they.

20. Prowi/es ti> tbeferfecutedwho/ufferfor right eoufncfs.

Matth.'y. 10, u,i2. Blcfftd are they which are perfecutcd forrighteoufnefs fake i for theirs is the Kingdom of Heaven. Blcffed are ye when men (hall revile you, and pcrfccute you, and fay all rainner of cv»l againft you falily, for my fake. Re- Joyce and b: exceeding glad i for great is youi reward in Hea- ven: for fo pcrfccutcd they the P/opheis which were bcfo.c

you.

Mattb. 10.28, 29, 30,31,32. Fear not them which kill the body, but are not able to kill the foul--- Are not two Sparrows fold for a farthing, and ore of them (hall not fall on the ground without your Father : But the very hairs of your head are all numbered : Fear you not therefore ■■> ye are of more value than many Sparrows. Whofoever (hall confefs me before men, him will I confcfs alfo before my Father which is in Hea- ven— V. 39. He that Icfcth his life (or my fake, (hall find it. .

Mitth. 1 9. 29. And every one that hathforfaken houfc$,or brethren, or filters, or father, or mother, or wife, or children, or lands, for my Names fake, (hall receive an hundred-fold, and (hall inherit everlafiing life.

2 Ikef. I. 4, 5, 6. Your patience and faith in all your pcrfc- cjtions and tribulations which yc fuffcr, is a manifeft token oftherighteous Judgement of God, that yc may be counted worthy of the Kingdom ol God, for which ye alfo fuftr : feeing it is a righteous thing with God to recompence tribu- lation to them that trouble you •, and to you who are troubled, left with us— when Chrift (hall come to be gloiified in hit Saints, and admired in all them that believe —

A^s $. 4. Saul, Saul, why perfecutcft thoa tne > .

Read iUmS.aS- r* tfcf c»<<, & Rev. 2. & 3d. & H«Kx I.& J2.

I Cor,

The Life of Faith, 289

I Cor. 10. 13. There hath no tcmpration taken you, but fach as is common to man : buc God is faithful, who WiU not fuffer you to be tempted above that yc are able i but will with the temptation alfo make a way to cfcape, that yc may be able to bear ir.

a I'lW' 2. 9,10,11,12. I fuffcr trouble as an evil doer unto bonds i but the Word of God is not bound ; I endure all thirgsfor the Elcds fake— -Itis a fauhful Gying : Vox if we be dead with him, wc Qiall alfolivc with him : If we fuifcr, we (hall alforugn with him.

Kom. 8. 17, 18. If fo be that wc fuffcr with him, that we ^raay be alfogloDtied together. For I reckon that the fuifcr- ing<ofthisprcfcnttime, are not worthy to be compared w.th the glory ready to b: revealed on us.

^Cor.^. 17. For our light alBicition which is but for a mo- ment, workcth for us a far more exceeding eternal weight of g'ory.

I Ptt. 3. 14, 15. Butilycfuifcr for rightcoufncfs Gkc, hap- py are ye : and be not afraid of their terrour, ncuhcr be troubled. Read i Ttt. 4. 12, 13, I4> i5> »6, 18,19. Rom. 5. i,

2>3>4-

I ?(t. 5.10. The God of all grace, who hath called us t©

his eternal glory by Chrilt ]e(u5, after ye have fuffercd a while,

make you perftd, fhblifli, (lengthen, fettle you --

21. Promifes to the faithful in dangers^ dail) and ordinary^ or extraordinary.

PfaL 34. 7. The Angel of the Lord cncampcth round about them that ftar him i and dchvcrcth them. v. 17. The righte- ous cry, and th: Lord hcarcth and dchvcrcth them out of all their troubles, v. 19, 20,22. Many are the attiid^ioni of the righteous v but the Lord dclivereth him out ot them all. He kccpeth all his bones, not one of them is broken. The Lord redeemerh the foul of his fervants j and none of them that truft in him (hall be dcfolate.

Pfal. 91. I. He that dwelleth in the fecrct place of the moft

high, (hall abide under the taberiucleofthe Alinighty. v. 2, 3.

I will fay to the Lord, He is nr.y refuge and myjlortrcfs > my

Godwin hjm will I Cruii— -Succly he will 4|livef thee from the

Tnarc of (he fawlcft ind from the noifocnePcfltlcnce— v. 5.

Oo ThftK

2 90 ihe Life of Faith.

Thou (halt not be afraid for the tcrrour by night--- v. n,i2. For he fliall give his Angels charge over thee, to keep thee in alJ thy waics. They (hill bear thee up in their hands, left thoa dafh thy foot igainll a flone, Ktadtbe pchiU--

Ff*l. 121. 2, 3,4,5 6 7,8. My help Cometh from the Lord, which made Heaven and Earth. He will not fuffer thy foot to be moved ■-, he that kecp^th thee will not rkimbcr--The Lord is thy keeper , the Lord is thy (hade upon thy right hand : The Lord (hill prefcrve thee f/om all evil i he (hail prefcrve thy foul. The Lo d (hall prefcrve thy going out, and coming in, from this time forth, and even for ever more.

ffal. I45. 20. The Lord prefcrvclh all them that love him—

i'fai 31. 23. 8c 97. 10. & 1 16. 6. ?rov. 2. 8. /A.43: 2. When thou paire(^ thorow the waters I will be with thee—

I ?(t. 5.7. CaQing all your care on him > for he carethfor you.

22. Fraftifcsfcr help againfi Temptations, to believers.

1 Cor. iQ. 13. before cited, 2 Ptt. 2.9. The Lord knoweth how to deliver the godly out of temptations.

Compare Matt h. ^. where Ckrifitvai tempted even to tforjhip the 'Devil, &e. tp'ith Heb, 4. 1 5. & 2. 18. For we have not an HighPrich which cannot be toached with the feeling of our infirmities, but was in all points tempted like as wc are, with- ©ul (in--- Wherefore in all things it behoved him to be made like unto his biethren,that he might be a merciful and faithful High Piicft, in things God- ward for US"- For in that he him- ielf hath fuflPcrcd b.ing tempted,he is able to fuccaur them that arc tempted.

James 1.2. My Brethren, count it all ioy when yc fall into divers temptations (that is, by fufTct ings for Chrili.^ v. 1 2. Bleflcd is the man that endurcth temptation : for when he is trycd, he (hall receive the Crown of life.

2 Cor. 12. 9. My grace is fu/Bcient for thee : My Arength ii made pcrfc^ in weakncfs.

fbil. 4. 13. I can do all things through Chrift which ircngtbencth mc.

I Ftt, ). 9. Whjh refift,A€dfafl in the faith : with v. le. Jamrs 4. 7. Rc(i(t the Devil, and he wiU flee frem you. ^fb.

Tht Life of Faith. 29 1

Kom. 6. 14. For fin (hall not have dominion over you > for yc tre not under t he Li w, but under Grace.

Jibtt 16.33. Be of good cheer, I have overcome the world. I John 5.4. This is the vi^ory thatovercometh the wofld« even our faith. 25. from'iftito them that overcomt andpnfctere» Rev. z. 7. To him that overcomcth will I give Co eat of the tree of life, which is in themidft of the Paradife of Qod.

r. 1 1. He that ovcrcometh (hall not be hurt of the fccond death.

V. 17. To him that overcomcth will I give to eat of the hidden Manna, and will give him a white (^one, &c. K lO. Be faithful unto death, and I will give thee a Crown of life.

V. 26, 28. He that overcomcth and kcepcth my words un- to the end, to him will I give power over the Nations, and he (hall rule them with a Rod of Iron-«-Even as 1 received of my Father : and I will give him the morning Ihr.

K.rt/. 3.5. He that overcometh , the fame (hall be clothed in white rayment, and I will not blot out his na«ne out of the book of life v but I will confcfs his name before my Father, and before his Angels. V. 12. Him that overcomcth will I make a pillar in the Temple of my God, and he (hall go no more out : And I will write upon him the name of my God, and the name of the City of my God, New Jcrufalem, which cometh down out of Heaven from my God, and my new name.

y. 2 1, To him that overcomcth will 1 grant to fit down with me on my Throne, even as 1 overcame, and am fct dowa With my Father on his Throne.

! JohnS 31. If ye continue in ray word, then are yc my bifciplcs indeed i and yc (hall know the truth, and the truth (hall make you free.

Col. 1. 22, 23. To preftnt you holy and unblameable, and unrcproveable in hi» fight , Uye continue in the faith,ground- ed ani fettled, and b: not moved away from the hope of the Gofpcl—

John 15. 7. If ye abide in me , and my wofdi abide in you, ye (ball ask what yc will, and it (haU^bc done unto yoo ^

Co 2 MAttif»

20 2 7he Lije of Faith.

Matih. 10. 22. He that crdurcth to the end ftiall be Tavcd* J4. Promifcs to believer s infxk/iefs and at death.

1 Cor. 11,32. But when ^vc are jadgcd, we are chaft;ncd of the Lord, that wc lliould not be condemned with the world.

J Heh. ii. 6,7,8,11. For whom the Lord lovcth,he chaftcn- cth, and fcourgcth every Son whom he reccivcth ; If ye en- dure chartcning, God deilcth with you as with Sons---ShaU wc not be in f'jbjc<^ion to the Father of fpirits, ind hve.-But he (or cur profit, th'at wc might be pirtakers of his hohncfs : Nochafteningfor the prtfcni fccmcth fo be joyou;?, but grie- vous i ncvcnhelefs afterward it yieldcth the peaceable fruit of righteoufncfs to them which are excrciftd thereby.

Jawes^. 14. Is any fick, let them fend for the Elders of f-he Church-- -The prayer of faith fli»n five thelkk, and the Lord fhall raife him up , and if he have committed iins, (hey (hall be forgiven him.

Jokn 1 1. 3. He whom thou loveft isfick---

iyrf/. 41. 1, 2, 3. BlcfTcd is the mm that confidcreth the poor ; the Lord (hall deliver him in time of trouble. The Lord3(hall preiervc him and keep him aUve—The Lord will ftiengthen him upon the b;d ol languifhing : Thou wilt make all his bed in his fickncfs.

2 Cor. 5. I, Sec. For we know that if our earthly houfe of this tabernacle were diflblvcd, we have a building of God, an houfe not made with hinds, eternal in the Heavens. For in this we groan^arneffly, defiling to be clothed upon, with Qur houfe which is from Hcaven--For we that; arc in us taber- nacle do groan, bsing burdened i not for that we would be unclothed, but clothed upon, that mortality may be fwallow- ed up of life. Now he that hath wrought this for the fclf iame thing 1$ God » who alfo hath given to us the earneft of the Spirit. Therefore wc arealwaics confident, knowing that whi'ft wearc at homcin the body, we arc abfent from the Lord. CFor wc walk by faith, not by fight) wc arc confident I fay, and willing rather to be abfent from the body, and io he prcfcnt with the Lord.

fh'iK 1.20, 21, 2^, Now alfo Chrift (hall be magnified in isybody, whether R be byhfeor by death. KQitometo

live

The life of Faith. 293

live IS Chnft, and to die is giin---I am in a ilrait bccwixt fwo, having a dcfirc to depart, and to b: wi;h Chriii, which is Ut bctfcr.

Luks 13.43. To day flialr thou bc^irhmein Piradifc.

^fv. 14 13. I heard a voice from Heaven, faying to mc, write, BIcflcJ «rc the dead, which die in the Lord, from henceforth \ yea, faith the Spirit, that they may reft from their labours, and their works do fallow thcnn.

Htl. 2. 14. Fonfmuch as the children ar: partikcrs of flc(h and blojd, l^ alio himfcif likewifc took part of the fame, (h«t through death, he might dsftroy him that had the power of death, that is, t'ic Devil s and deliver them who through fear of death, were all their life timclubjedi to bondage.

Pfal. (38. 20. He that is our God, is the God of falvation, and 10 God the Lord belong the iHTues trom death.

2T/W. j.jc. Who hath aboli(hcd death, and haih brought life and irnmottality to light by the Gafpel.

1 Cor. 15.54. O death! where is thy (ting? O grave! where is thy vidtory ? The fting of death is fin \ and the ftrength of lin is the Law : but thanks be to God, which givcth us the vi<^ory through our Lord JcfusCHrirt.

25. Promifes to pirfeverirtgBelieveri^ cftkeRefurreSionunta ltff,andof1uJiiji:jtioH inJtidgeMcni,andofCHirificatirn.

1 Cor. I'j, through out. John 5. 2.2, 24,28 29. He that hear- cth my Word, and btlievcthon i in that fcnt tnc, hath ever- larting life, and (hall not come into condcmiution,but is p3(rcd from death to hfc---The hour is coming in the which all fi-vac arc in the graves, (hall liear hs voice, and (hall come forthj they that have done good, to rhcrcfurrcdion of life, and they that have done evil, to thercfurrcd^ion of damnation.

John 14. 19. Btrcaufe I live, ye (hall live aUb.

Co/. 3. I, 3,4. Ifyc b: rifen with Chrilt, feck ihoCe things which are above, where Chrift fitteth at the right l-iand of God. Set your affc^ions on things abpve, not on thing? on the earth: For yc are dead i and your life is hid with Chrift m God. When Chiift who is o^r iifis (hill appear, then (hall ye alfo appear with him in glory.

2 Thef. r. 10. He fhaU come to ijc glotifi«d in his Saint*, and admixed in all them that believe. >

Oo 3 Mgfihs^^

2^^ Tbe Life of Faith,

MAth. 25. 34, 46. Come ye blcffcd, 8cc. The righteous in- to life eternal.

JobH 12.26. Ifanymanfcivcme, let him follow mc i and where I am, there (hall alfo my fervant be. If tny tnin ferve me, him will ray Father honour.

JobH 14. 1, 2, 5. Let not your heart be troubled- -In my Fathers houfc are many manfions -I go to prepare a place for you. And if I go and prepare a place for you, I will come tgAin, and receive you to my fclf, that where I am, there yc may be alfo. «

Johniy. 24. Father, I will that they alfo whom thou haft given tnc, be with me where 1 tm, that they may behold the glory which thou haft given me.

JohH2. 17. GO 70 MX BRETHREN, and SAY VN- 70 tHEM, I ASCEND TO MY FATHER, and YOVK FATHER, to MY GOD, and TO YOVK GOV,

I Cor. 6. 2, 3. Knowyenoc that the Saints fliall judge the world > Know ye not that we (htM judge Angels >

ABs 3. 19. Repent and be converted, that your (ins may be blotted out, when the time of rcfrefliing (hill come from the prefenee of the Lord i and he fliall fend JefusChrift —

Lvkf 14. 14. Thou fliall be recompenfed at the refur- le^ion of the juft.

Let tbe Reader here takf notice »f that meft itifpottdist ohfttva- tioHof Dr. Hammond) ibat iU^Afti^ the Refurredion, dotb often figttifie, ingtntral [out Imngin tbe next world, or our next jiate oflifeJl in tbe Scriptures i and not the laft Rc(urrc<Sion oh- /y, wilefs it be eaUed, The Refurredion of the fle(h, or of the body /or difiinQiou i or tbe context have befort explained it other- wife. By which 1 Cor. 15. and Cbrifis anfwer to tbe Sad* dpctes, may be tbe better undetjiood.

26. Prontifes to the godly for their children, fuppofiHg them ti he faithful in dedicating them to God^ and educating tbem in bit holy waies.

Exod.2o. Commandment ad. Shewing tnercy to'thoufands in them that love me, and keep my Commandments.

Aiis 2. 39. Fof the piomife is made to you, and to yout children, and to all that arc afar o/T, 8cc

FK37.a6. His filed is blcOcd.

The Life of Faith. 295

1 Or. 7. 14. E-lfe were your children unclean, but now arc thty holy.

Manb. 23. 37. O Jcfufalcm, Jciufalcm, how oft would! havegithered thy children together, eancn as a Hen gathercth bee chickens under her wing», and yc would not.

Row. ii.li. Through their fall falvttion is come to the Gentiles, i<5, 17, 18, &c. (hew, that they were broken olfby unbelief, *nd wc arc graffcd in, and arc holy as they were.

Matxij. 28. 19, 20. Go and Difciple all Nations, baptizing ihcnr., &c.

Kom. ^16. That thepromifc might be furc to all the feed. Andp.S. The children of the Piomife arc counted for the feed.

Mattb. 19. I 3, 14. ]efu$ faid, fuffer little children, and for- bid them not to come unto me^ iot of fuch is the Kingdom of Heaven.

27. Promifcs totbeCburcbjpfits increaff^ and freftrvatiowt and ferfedioH.

Kfv. 11. 15. The Kingdoms of the world are become the Kingdoms of the Lf^rd, and of his ChriH.

Luks I- 33- He (hall reign over the houfc of Jacob for ever, and of his Kingdom there (hall be no end.

Mattb. 13. 31,33. The Kingdom of Heaven is like to a gf an of Mul^ard-fced, which a man took, and fowed in his field; which 18 indeed the Icalt of all feeds ^ bat when it is grown, it is the greatcft among herbs, and becometh a tree , fo that the birdsofche air lodge in the branshcs of it---The Kingdom of Heaven is like unto Icvcn, which a woman took and hid in. three meafures of meal, till the whole was Icvened.

jobn 12. 32. And I, if I be lifted up, will draw all men un- to me.

D«w. 2.44. In the daics of thefe Kings, (hall the G.:)d of Heaven fet up a Kingdom which (hall never be deflroyed > and the Kingdom (hall not be left to other people, but it (hall break in pieces, and confucne all thefe K^ngdoms^ and it (hall (iand for ever.

Mattb. 16 18. Upon this Rock will I build my Ghurth, and the gates of Hell (hill not prevail againft ir.

E^bef, 4. yi, 16. Eor the pcrfc^ipg of the $iimi> for the.-

wotki

296 ike Life of Faith,

word ot the Miniliry •, (or the edifying of the body ot ChriH i till we all come in the unity of the fsith^ and the knovvJ«<fge ofthc Son of God, ontoa perfvdt man > unto the mcafurc of the lUturc of thcfulncfs ofChrffl : that henceforth we miy be no more children toflcd to and fro, and carrycd about With cvcty wind ofDodtrine, by the (ieightofmen, and cunning crafiinefs, whereby they lye in wait to deceive i but fpeaking the truth in love, may grow up into him in all thing*, who is the head, Chrift: from whom the whole body fitly joyned together and compared, by that which every joynt tupplicth, according to the tffei^ual working in the meafure of every part, miketh incicafc of the body to the edifying of it felf in Love.

Ephef. 5.25, 26, 27. Chrift loved the Church, and gave himfelffor it, that he might fandifie and cleanfe it, with the wafhing of water by the Word j that he might prcfent it to himfelf a glorious Church, not having fpot or wrinckle, or any fuch thing > but that it (hould be holy, and without blcmifh. Read Rf v. 2 1 , & 22.

MiXth* 28. 20. Lo, I am with you to the ead of the world.

Miir tit. 24. 14. And this Gofpel of the Kingdom (hall be preached m all the world for a witncfi to all Nations and then (hall the end come.

Mattb. 21. 44. Whofoevcr (hall fall on this f^one, (hJl be broken i but on whomfoever it (hall fall, it will grind him to powder.

Jbe obfcure Profhetick^ P^If^&'^ ^f^f^ h'

So muchf^r living hy Faith on the Premifei of God.

CHAP.

Tbe Life of Faith. 29 7

CHAP. VI.

tiow Faith mufk be extreifeJon Gtdi Threatningt and Judg- menu. ,

TH E cxcfcifc of F«ith upon Gods Threatnings and Judgments^ itiuft be guided by fuch rules and helps as thcfc.

Dired. i. tbin^not either that Chrifk haxhrnthrcatnirtf ^enalL»vfi^ or that thefe art Hont vehkh are made for tbeufe ej Relievers.

Ifthcfc were no />f«tf/tirt, or ^tnal Lai»i^ there w<rc no difiwguijhittg Goverttwent of the world. This Annnomian hn- cy deftroycth Religion. And if there be threats, or peHai LiVPi^ none can be cxpe^cd to mike fo tn ich uie of tj^iri as ffUC Believers, i . Bccaufc he that m»rt belteveth thenn, murt needs be tnoit iffei^cd with them. 2. Bccaufc aUtbingi are for them^ and for their benefit*, and it is they that muli be moved by them to the fear of God» and an cfcaping o( the punifll- tnctifi

And therefore they that ob) d» that believers trc faffed tU ■fcady /fom death to life i and there is no condemnation to them i and they are <:lready jujhfifd^ and therefore have no ufe of threats •r/>4rf3 do contrad.ct thcmfclvcJ : Kor it w 11 racher follow Iherefere they and they only do and veiU faithfully ufe the threat" riings in godly fears. ~\ For i. Though they 9tc juffiffd, and pafedfromdeath ta hfe, they have ever fath^ in order of na- ture before their Juliification ■■, and he rh*t belicveth not Gods tbreatnings wiihfuT^hith no true Faith. And 2 They have ever inherent Rtghteoufnefs or Sanl'tficaticn , with their Ju- (i I heat I on : And this Fjiri) is pirt of that hohnjfs, and of the ///(Tof grjce which they are paflcd into. For this it life etetHtU^ to k*tow the only true God, and Jefus Chriji^ John 17.3. AndhC' knoweth not God, who knowcth him nottobetfMr. And this is part of our knowledge of Chn/t alfo, to know him as the infallible jiutbar of our Faith, that is, of the Gofpcl, which faith not only. He that believtth and it beptizrd^ (hah hifaveas but alfo, He that betitvetb nnjhall he damned, Mark 1 6. i ^. And

Pp this

2^ 7hsLi{eof.Fa.Uh*

» HI I « ■■ II ... , — . — ^ — __

this IS the record fphiih God g^ve of his Son, vphkh he that be- hcveihntX^ mak^tb hiTti aAyar ■, tkatGod hath given us etermxl Iife^ andthii lift is in his Sea : He that hath the Son^ hath life y and he th^t h*tb »»l the Stn^ hdtb rut iifcy i Jiihn 5.12, Yw ishe tbaibelievetb on the Son, hath ererUjling life > fo,he that btlievtth n3t the Son^jhaHmt fee life^ but the wrath of God ahideth 5i».il>;m, John 3. 36. And tl^eicfore 3. The wafon why ri^fre u ^0 itndimnniion to us, is bccaufi: telievi>igy not part only, but a^thit JVtrdofChrifl^ we fly (iomfi» andwrath^ atid are in ti/>ri/f jf*/ii»,.as giving up our fclvcs lohiiTi, %nda?4lk^fiot after ibefrjhyhut ajtertheS}irit \bt\Ti%movcdSo to do both ivy the ptonfifcs and threats of (^d. This is plain Enghfti, asd plain and necclTary truth, the greater i^ thcpitty, that many honcft, wt 11- meaning Antiromians (hould fight again A if, on an Ignorant conceit of vindicating Pree Grace: If the plain Wort^ipf God were not through partiality over-lookt by them, they might fee enough to end the controvcriie in many and full expr; (lions of Scripture. I will cite but three more, Mattb, JO. 28 and Luk^ 12. 5. But fear him tvko is able to dejiroy both fovlatsdk'sdytn HeU v cr when be hath bjQedy batb fotver toafi into HeU V yea I fay unto yeUy fear hint. DothChiilt thus iurate that it is he that fiith it, and faith it to his Difciples -, and yet (hallaChiiflianray, it mull not be preached to Difciples as the Word of Chrilt to them >

H b./^. I. Let us therefore fetr^ h^ a pcwife being left us of tnteirtg. into hit refi^ any of you fhouldfeemto €om< jhort oj it, Heb. 11.7. By Faith Noah being roamed of Gody of things mtfeen as yet (that is, of the dclugcj moved vnth fear, frrpared an Ar}{^ to thefaving of hii boufe i ty the vphich he condemned the world, and became heir of the righteoufnefs which is by faith. Note here how much the bcliet of Gods thrcatnings doth to the ccnftitution of that faith which is )uftifying and faving.

Dirtd. 2. Judge not ff Gods. threatvings by the evilvfhichit ihnatned, but by the obedience to tfbicb tk'e threatnings jhtuld drive us^ and the evil from which f bey Would preferve us^ and the ^rdcr of tbt fparld which thty peferve^ and the wifdom, and ho* h»<lls'^Md}UJiice of Gody which they demonjlrate.

y^hitm^ti think how. dicadful a mifcry HeS is, they are

seady.

The Life of Faith, 2~$^9

ready to think hardly of God, b.^th for his thrc^tning and txc'. cuiioHy as if It wcreloi-g othinn, and not of thcmfclvcj, that they «rc mifcTablc. And as jt is a very bird thirg to think of the fuHiJhment it lelf with approbation ^ fo is if alfo to thmk ct the tbreatHirg^ or Liw which binds men over to i(\ orofthc judgcnnent which will pafs the fentcncc on fhcm» But think of the true nature^ ufr and benefits of thcfc thrctts or penal Laws, and true rcafon, and faith will not only be re- conciled tothenr^v bat fee that th<y arc to be loved and ko~ Hiured^ as well iS feared, i. They arc of great ufe to drive us toohdiertce. And it is carter to fee the amiablcncfs of Gods cctitmandsy tharj ofhisffcrf^ri ; And ob^ditnce to thcfe com- mands, is the holy reditude, health and beauty of the foul. And (hcrcbre that which is a (uitable and needful izieans, to promote obedienct^ is amiable and bencHcial to us. Thoi^gh Lot^^muft bethc principle or chief fpring of our obediences yet he that knowcth not that Fear muli drive, as Lwc muft draWy and is ncccfljry in its place to joyn with Love, or tQdo that which the wcaknelTcs of Love leave undone, doth neither know what a man is, nor what G^di JVord ii, nor what his Govcrnmetit is, nor what cither Magilfracy^ or any civil, of domcftical Government is i and therefore (hould fpcnd mafly years at School before he turneth a-difputcr.

2. They arc of 4fc to keep «p ^riet in, tki vfjrldi whicli could not be exptift.d if it were not far Gods threa^nings. If

the world b^ fo full of wickednefs, rapiqeacd opprcflions, not- ^ withlttnd^ngafff^f threAtHi»gsofHe,i\ what could we cxpcd| It (hould be, if there- were mmfuch^ but even as the, faburbs of Hell it (elf. When PrinQci, and Lords, aod Rich men, an4 all thofe thicvrs apd rebels that can bat g^t Arcngth enough to defend thcmfel/es.ajnd all that c%n but hide their faults, ^rould be under no r«fttai«(s con(ul^f able, but- would do all the evil that they have a mind to do : Men would be wot(k tooa9 anothef>than Bcafs^pd Tygccs.

3. Gods threatnings in their primary infentioa 01 ufe, a«# made to keep us/r«»M thtfUMi/hmtnt tbreatned. Pani(hment it MMtitrdSy due to evil doers : And God dealutetjf it, to. give ^ warntnf^^ that wc may take heed, avoid u and cfcapr.

4. That which Asth (b cleariy d^ifiQn^aii;. the U*i***4' <jf

P p 2 God,

2©0 ^^^ ^']^ ^f P^ff^-

God, in his righteous Government,his PFifdsm and Iris fuliice is certiinly g9od tnd amiable in itfclf. Bit wc mulinor cxpc^ ghat the fame thing (hould be good and amiable to the wicked, who run themfelvcs into K i which is good to rhc tporld^ or to the jkli about them, or to the honour of God. AfTIzcj, Prifons and Gallows arc good to the Country^ and to all the innoc<nt^ tfDprcfcrve their peace, and to the foowwr of the /Tmg and his Government i bnt not to murderers, thieves or rebels, 7/i.

26. 7,8, 9^. P/tf/.48.ii.&9. i6-&89. 14. ^97. 2.& 149-9.

& 146. 7. & 37. 6, 28. Jude 6. & 15. Rev. 4. 7. & 1 5. 4. &

i6. 7. & 19.2- Ecc/f/". 12. 14.

Ehrc^. 3. Judge of the [everity of Gods threatHiftgs^ partlyhy

tbtgreatnefs o| him^t If Vf how ffe offend^ and partly by the ttccef-

fity of them for the Government of the world,

I. Remember that tinning wilfully againft the infinite Mt-

jcfty of Heaven, and refuting his heahng mercy tothclaft,

dcfcrvcth wozlc than any thing againll a man can do, i Stm.

2, 25.

2. And rcmcmbet that even the thrcatning of Hell doth notferve turn with moft of the world, to keep them from finning and dcfpifing God : and therefore you cannot fay that they arc too great. For that plaiftcr drawcth not too ftrongly, which will not draw out the thorn. If Hell be not terrible though to perfwade you fr^m /i«, it is not too terrible to be tkrtatned and extcuted : He that (hould fay, Why mU God naksfo terrible a Lavp? and withall (hould fay, As terrible at it is 1 viO vtnturetntt, rasher than leavt my flegfures^ andra- tber than live a kolj life » doth contradid himfeU, and telleth us, that the Law 1$ not terrible enough to attain its chief and primary end, with fuch as he, that will not be moved by it, from the mott fordid, bafe or bruiti(h pleafure.

Dired.4. Remember hovp Cbriji himfelf^even vphen became rr d^ltver tu from Gods LaVy did yet epme t9 verifie bis tkrtatning m the matur •/ if, and to be afa^ri^ce f0 fitty andfublifk, de* iffHJ^rsti^n of Gods Juf^iee.

For this end vpai Chrifl manifejied, tede^oy the mrkj of the WjC^U^ 1 ]ohn 3. 5, S. And tbe firliand gieat woik of the De- vil was, to reprelcot God as a lyar, and to pciTwade Eve not fo bcktvc hn tbrttiinhtgs, and to tell hci, that though (he

finned.

The Life of Faith, B^'

finned, (he (houM not die. And though God /» Jat dtfpenfcd with It, as to forgive man the greatcfl pait of the penalty, it was by laying it on his Redeemer ^ and making him a facti- ficcfohisjartice : that his Crofs might openly confute the Tempter, and affarc the world, that God is juft, and that the ppagts offm is death, Rom. 6. 23. though (tcrnaiUfc be t^egtft of Ged tbrtugh Jefut ^krijt. ... .4

And he that well contidcrcth ihi$,that thcSon of God would rather (loop to fufferings and death, thin the D. v^ls reproach ofGods threatnings (honld be made true, and thin the Jufticc ofGodagainli Hn (hould not be minif:Aed, will fure never think, that this Jufiice is any di/bcnour to the Almighty.

DireA 5. Let t bit beyourufeoftbetbreatmagsojGodt t9 drive you from fm tetttttre CMre\ulohedtenee^ and to belpyou tg^tiifi tbe defcSiejhve^ and ffcttbtm agginfitvery temptation tvbert jon,Are tJfMultedby it.

When a tempting bait is fetbefoie you, fct Hell againfi it, as well as Heaven v and fay, Can 1 take this cup, this whore, ' this preferment, this gain of ^M^jf, with H-H, for my part inRead of Heaven > If men threaten death, imprifonnQcnt, or any other penalty > orif lofles or reproaches be like by men to be made your rcwaid, remember thit God threatncth Hell, ^ and ask whether this be not the moii intollerabic fuffrr- ing,

And if any Antinomian revile you for thus doing and fay QYou thould fct only Free Grace btfore you, to keep you from finning, and not hell and damnation^ Tell him that it is Chrifi^ tbe Mediatour of Free Grace, which hatb fct HtO before you m theScripture, andnot^oM.* And that you do but eonfider of that which Cbri^ hath fet there before you to be confidcrcd of. Ask them whether it be not God that prepared hell <ei t^x Devil and his Angels, and Chrirt himfelf that will adjudge all impenitent fmncts to it, Mattb. 25. And ask them why Chrift doth fo often talk of it in the Gofpcl, M4tth. 13. of the vftrm tbat never dyetb, andtbefire that never fhaH be ifuencbcd, Luke 19. 27. Mark i6. 16^ John 3. 3d. 2 Thef. l. 8,c?.^c. Aod whethci they know why Fwr was given to man i and whe- ther Chrift millook in all fuch commands, LhjI;,* 11.4. HeK 11,7. Htb» 4. 1. And whether God hath made any part of bMLiwsin vain. Fp 5 If,

502 ^he Lifr of Faith.

If they f*y, that the Lugv was H«t watii for a rigbtetui nutn^ 1 Tim. 1.9. Tell them that thf words «rc expounded, Gaf. 5 23. Agdinfi fucb there it h9 Law. The Law wisnot made to cmdsmn and />*«//> a righteous mm \ becanfc he feared' the tbrearnitfgoiit^ ^nd Co ic\\ not under {hzcendemnatioH, 'f you rpcak of the Liw of Chrili, or any Law which fuppofcth the lubjc^ righteous : There is uo L»w can be pleaded agiirijf fucb to their damnation. That there is no Liw agiinlt ihcm is b j t 2isKcm%, I. 1 here ii m condemnation to tbem. And we grant alfO) that in that mcafurc as mens (buh are habituated with love to Godi and duty^ and^frwrrf^iof tin,thcy need no Law (o urge and threaten them j no more than a loving wife nctd to have « Ltfip m forbid her murdcrnig her husband, or abudng him. Eut wiihali we know, that no man on «ar(his per/c^ in the degresi t^Love i and therefore ai-ncc^Laws zndfear,

Ufc all Gods penal Laws to tb« endf that he appointed them, ■ to quicken you in youi obedience, and reftrain you from yielding tatertiptations, and from (inniRg, and then your own hemfit wiU f ecoiTdle yoi»<o chc Wifd9m^ Holimfsy and ]u^ke ofthcL«fVf.

Dirc^. 6. Kewemher thtt gl CkrijHam have ftlemnlyprofefjei their own eonfenty to. the tbrests and futtifi^entj tf the GofptL

Though God will punifh finncrs whether they cgnfeut »r not i and.though none confent to the execution upon ihewfelvfSy when it comes to it > yet all that profefs Chriftianity do pro- fe(s theirconfenttothc cottdentaing^ as well is to thejujHjy- ing part of God* Word; For every Chriftian profcflfeth his content to be governed by Chrift i ind therefore hc.proftflTcth his confent to be governed by Chfills Laws : For ifChrift be a King) he r&uft have Laws ; wnd if he govern us at all, he go- vcrrcth us by Liws. A«d this is Chrifls Law i He that be- tievttb^ gttdisbaftizedyfltallbe faved\ and ke that belitveth ntf jhaU he damned, Mark i6,. 16, He that piofcffcrh to ht goweTHeji by Chriji, profafleth his confent to be governed by thii very Lam: aifd therefore hcprofcflcih kit confent to bt darnttfdij be btlitvt not. Chiift toU you that you muft conftnt fo both parti, or toti4i/tber : and will you grudge at the fcverity of tftat Law which you have profeffed your c^fent to ? The curfes of the C«vcwwit (Drtrf.2^. 2IO were to be repwted to fchcpceptc

©f

The Life »/ Faith, 3 03

of Ifratit and (h<y were exprcfly to fay Arven to each of thtm. For life ind dettb were fet brforcthcm i bit (Tings »nd curling*, D.Rf. 30. I, I p. and nnt A/f and bUftn^t alone And fo the Gofpcl which wc arc to believe, containeth though principally and eminently the Frontifes •, yet fecettdarily aUb the thre^itmngi of Hfff to impenitent unbelievers. And our confent doth fpcak our approbation.

. Dirc^. 7. Oh[trve tkut the belief of Chrip threatti'mgi ofdaw- natien to imftnitent unbelifversy is ureal part nf the CbrifiiaH faviMg F/fitt, and tb^t vtben ever it * j yned mth a true Uve and dtfiresfttr holinep, it certainly preveth that the Frontifes alfa Are believed^ though the party tkink^ that be do'>h not believe them.

Note here i . That I do not fay, that at belief 01 fftr of Gods ihreatnings is favifig Faith. But 2. That aWfjavifig Faith conramcthrjch ab:licf ofthe (hrcatnings. 3. And* that many times poor Chriftians, who believe and tremble at the thrcat- nings, do truly believe the Proraifts, and yetmrflake, and vc- lily think that they do not believe them. 4 Bat their trii- ftakc may certainly be manifcfted, if thcir'Faith do but work by a hve isd dt^re after bolmtfi^ and the fruition of GoM.

Eof I. It is evident that the fame Gofpcl which fiith, He that beiuvtth jhaUbefived i doth fay. He thai believeth M9t Jkai he damned. Therefore (he fame faith believeth both, 2. It w plain that the (arae formal objcd of faith, which is Cods Veracity, will bring a man to believe one as welt as the olher, if he equally know it to be a divine revelation.* He that be- lieveth that AU that God faith it true : and then believeth that' God (atth that AB true hilievcrsfh all befai»d\ muft needs be-- licve that thif Promife it true. And he that undcrftandeth tliat Ghrfl faith, VnbeheversfhaUbe damned\ cannot but find alfo thit he faith, Irue Believers flntS be faved. And if he believe ihc one, bcc«ufc it is the word of Chrift i he doth fure believe 4he other, bccaulc it is the word of Chrift. 3. Yea it is in ma* nyitfpct^s harder to believe Gods thrcatningi, than his prb- mifcs, partly bccaufc fianers are more unrvilling that they, ftould be true \ and they have more enmity to the thrcatning, -than to the piowifci and paxtly befaufethey commonly feign • 'Qq^ CO be fwfih u tbey would have h»m be, Ffal 50. Ibtn

tbwghtef^ i

g04 '""" TkeUfiTfFaith^

tbsugkttfi lw0x fuchaonc as tbyftlf^&e. And partly bccaufc Gods Goodnefi bcw^ known to be his very eifcncc, and all men being apt to )jdge ofGoodncG, by the tneafurc of their own intercft, it is far more obvious and facil to mans under- #anding, to conclude thtt fame are faved^ than that fome tre damned y and that the fenitent believers sre faved^ than that the impeHttettt ujabelievers tre damned: Wc hear daily how et- fily almof) all men are brought to believe that God is merciful » and how hard it is to pcrfwade them ofhis^wHMg Ju^icc add [tveriiy. Therefore he that can do the harder^ is not un- like to do the e«/ier.

kn^ indeed it is meet ignorance ofihe true nature of faitb^ which maketh thofe whom I am now defcribing, to think that they do not believe Gods Vromifes^ when they believe his Ibreatnittgr, They think that becaufe they believe not that ihcy thctnCtlvcs^icpardciiedijujitified, and (hall be favcd, that therefore they believe not the promifeofGod ; But this is not the reafon « but it is becauic you Hnd not the condition of the promife yet in your felves, and therefore think that you have no part in the benefits I But its one thing to doubt of your own fincerity^ and another thing to doubt whether the promifeofGod be true. Suppofe that the Law do pardon a fellonif he can rf4(ijf 4 C/fri(^ and one that is a fellonbe in doubt whether his reading will fcrve or not > this it not to deny belief to the pardoning ad of the Law. Suppofe one proroife a yearly (iipcnd to all that are of full one and twenty years df age, in the Town or Country i To doubt of my cgc, is not to doubt of the truth of the pcomift.

Objed. But do not Frotefiant Divines conclud* tgait^ the Fapiftsy that ptving Faith wuji he a f articular afflication of ^bri^ and the Promifi to ourfelvesy and not only a general affem f Anfvp, It is very true t and the dofcr that application is the better. But the application which all found Divines 0" ^^^ point J require as nece£ary in Javing Faitby is neither an affum ranCfy not ptrftvafien thztyout otPn fins are aiready pardoned^ or that they rv^r wiP ^# : But it is i. A belief that the Pro- mifc of pardon to all believers, is fo univer[al^ as that it in- gludeibyiuzi wcW zs other s^ and promifeth and offercth /tfU pudwi, and life, if you will believe in Chrift. 2> And it is i

The Life of Faith, 5 05

conftHt or wifm^^r/? of heart thtt Chrifi hr your s^tni you be bm^ tothcendspropofcd in the Gbrpcl. 5. And it is « pradic/l Tri^/i^ m his (ufficiency, as chfifiti^ him ht the only MedUtour^ rcfolving to venture your fouls, and all your hopes upon him ; Though yet through your ignorance of your felvcs, you may think that you ia not thit tbiftg in fincerify, which indeed you da.yeaand m«ch feaT(through melancholy or tcmptation^that you never/^iil^doit, and confcqucntly never (hall bs faved.

He that doubreth of his own fal/ation, not becaufe he. doubteth of the truth of the Gofpd v bat bccaufe he doubreth of the fincerify of his own heart, may be miftakcn in himfclf, but is not therefore wi unbelicTcr (as is faid before.)

If you would know whether you believe the frontifts truly , tnfwejr me thcfc particular queftions : i. Do you believe thar God hath promifcd that aU true Betitvtrs flnall be fared > 2. Do you believe that if yon are or JhaU be a true 'Believer^ yoH fh»U be faved ? 3 . Do you cbufe or deftre God as your on- ly happincfs and ead, to be enjoyed in Heaven, and Cbrtji as the only Mediatour to procure iti and his /bo/>' 5'/>irir as his Agent in your fouls, to fant^ifie you fully to the Image of God ? Arc you truly vPiSivg that thus it fhould be ? And if God be willing, will not you refufc it > 4. Do you turn away from all other waics of felicity, and chufe this alone, to venture all your hopes upon, and refolvcto feck for none but this i and to venture all on God and Chrift, though yet you are unc«rtai» of your finccrity and falvation ? why this makes up true faving faith.

5. And I would further ask you \ Do you fc:ar damnation, and Gods wrath, or nor ? If not, what troubleth you ? and why complain you ? If you do, rcll me then whether you 69 believe Gods fhreatning, that he that bclicvcth not (hill ba damned, or not? Ifyou do nor, what maketh you fear dam*- fwtion ? Do you fear it^ and not believe that there ts any fuchThing? If you do believe it, how can ynu chafe but bc» lievcalfo, that every fjuc Believer (hall be favcdi* Is G ji true \n his V/reatnings, \At\d not in his Promifei .^ This muft force you plainly to confefs, that you do helienGods Vrrmfts^ but only doubt of your own^;fwrJr>', and confcqucntly of your ftivMtnn > wbich is more a wcakn<6 in youi hoft, th«n in your

506 The Life of Faith,

fitixh^ ox rather chiefly in your icquaintancc with your Cclf.

Dircd. 8. Itt ftiU dvPeU mo(i u^on Gods Tromifa in the ex^ ercife oflivt^ defirc and thar.kjulnefs i and ufe aU your fear about tbethreatnifigSy but inafccondplace^ to furtbtr and not to hinder the tvork^of love.

D.rcd. 9. L(t faith interpret aV Gods Judgements, fneerly hy the lig^ t of the tbreatnings of bit JVord i and do net gather any concluftcns from them, which the Word efordeth not, or ahtpctb not. Gods Judgcmetfts r»jy be dangero^Jly mifunderjiocd.

CHAP. VII.

U.vp to exercife Faith alout Pardon effm md Jujfijieatiott.

THE pra(3icc of Faith about our Jw/?;^(rjtioM, is hinder- ed by To many unhappy contiovcr/ics and hcrcllcs, that what to do wi h them here in our way, is not very calic to de- termine : Should I omit the mention of them, I leave moft that I write for, cither under that difeafe it fclf, or the danger ofit, which may fiuftrate all the red which I mu(i fay : Fot the crrours hereabout arc fwarming in moft quarters of the Land, and arc like to come to the ears of molt that arc Hu- dious cf thcfe matters ; fo that an antidote to m.ft, and a vcmit to the reji, is bccorr.ea matter ofmce^tyj to the fuccefs of all our pra^ical Dire^ions.

And yet many cansot endure to be troubled with difficnlties^ who ZTcJhthfulf and muft have nothing (et before them that will coft them much (ludy t and many peaceable Chri/iians lore not any thing that foundeth like controvcrHe or Anfe (As others that are Sons of contertion rcliih nothing eife) But iti/fr/erf^muft give place to ne-celjity. If the Lcproiie ari{e, the Pricft muft Icarch it, and ihe Phyfician mutt do hii bifli to cure it , notwithflanding their natural averfeficfs to if. Though I may be as avcrfe to write againft errourSj as the Reader is to read what I write, we mufl .both blame that which caufcth the neceffny, but not therefore deny our BccefTary duty : But yet I will fo far gratiHethcm that need rjo moic, as to put the inore pra^ical Dirc^ions firtt, (hat

they

The Life of Faith. ^qj

rhcy may pafs by the heap of errours after, if their owa judgements prevail not againtl th«ir unwillingncfs.

E>irc<S. I. Vndcrf^and well what need you have nf -pjrdoH tf ftt, and JufiificatJOit.by reafoH of your guilty evdof Gods Law aadJujUce^attd tke cverUjiingfuMiJhmeitt which ii legally your due.

1. Itniuft bcaicnfiblc, awakening, pradical knowledge of ourowngrcjt nccffljfy, which muft teach us to viluc Christ as a Saviour, arid fo come to hinn in that (tnpty^ ^ci^^and n>eary pl'ght, as is nectflTary in (hofe who will make ufc of him for ihcir fupp'y and cure, Matxh.o. 12. & 1 1. 28, 29. A fupcrrt- cial fpcculative knowledge of our/;« andnifery^ Will prepare ts but for a fupcrficial opinionativc faith inChrii\ as the remedy. But a true fenfe of both, will teach us to think of him as a Saviour indeed.

2. Ofginal fin, and a(^uil,(he wickcdnefs bothoffhe hcatt and life, even all our pircicuUr fins of omiffion and commif- fion, and all their circumlhnccs and aggravations, are the rirft reafon of our great ncu.dity of pardon : An J therefore it can- not but be a duty to lay them to heart as psiticularly as wc can, to mike thit neccfuy^ and Chrifts redemption the better undcrftood, A&s 2. 37.' Ads 22. 8, 9, &c.

3. The wrath of God, and the mifcries of this life, and th^ evcrlafting miferies of the damned in Hell, being the due ef- fcds or punilhmcnt of fin, are the fccond caufc of our. necefflr y of pardon: And therefore t/f»e/r alfo muft be thought on fcn- oufly, by him that will fcrioufly b.lieve in Chrift.

4. The Law of (Sod which we have broken, makcth this punifhment our due, Kont. }. & 5. & 7. And the Jafticc of God II engaged to (ccure his own honour, in the honour of his Law and Govcrnmcnf.

Direift. 2. Vrtdetfiandtrellwhdt Chrif} is anddoth^ for the JuJiificatioH of a ftnntr, and how (not one only) hut all the farts of his rffici gre exerctfed hereunto.

In the dignity of his ftrfon^ and pcrfed criminal bolincfs of his x^jtttrejjdivinc and humane, he 'n fitly qualified (ovh)S work of our Juftification and Salvation.

His undirtakif^g (which is but the Divine Decree) did from eternity lay the foundation of all, but did not dftaally juf^ifie «ny. Q^ 2 Hss

5o8 The Life cf Fattb,

His Promife^ Gen. 3- 15. «ncl his uevp^Relation to man there* upon, did thatfochc Fathers in fomc degree, which his after- inCMrnauonAndferformancff and his Relation thereupon^ doth now to us,

Hiiffr/<5 0W/>»crtothc LafVi ye» to that LiwofAfir- ^r<iri<?» alio peculiar to himfclf (which he performed neither as Pficrt, or Prophet, or Kmg, but as a fubjcd) was the m(- rlterious caufe of that Covetiani and Grace which juflihcth us, ard fo of our ]uftihcation. And that which is the meritorious etivfc here, is a]fo ufually called the material, at it is that matter or thing which merirrtlb our JuAiHcatioH) and (bis called Our RigbTcohfnefs it fclf.

As he was a facrifice for fin^ he anfwered the ends of the Law which we violated, and which condemned us, as welt as if wc had been all punilhed according to the fenfe of the Law : And therefore did thereby fatjsfie the Lavf. giver: and thereby alio merited our pardon and Juftification i fo that his Oi^edience as fuch, and his Sacrifice (ot whole hu- ll) iliaf ion) as /'/<fii/«^or> by anfwcring the ends of the Law, are conjundly the meritorious catdfeoioMt Jufiification.

His Nspp Covenant (which in B*;'ti/w,ismadc mutual by out rxpreffcd confent) n z general gift or mU of oblivion, or pardon, given freely to all mankind, on condition they will believe andconfent to if, or accept it i fo that it is Gods fardoning arid adopting ifijirument : And all are pardoned by it condi- tionalfyi and every fewtent Believer aQudly and really. And this Covenant or Gift is the e^cSt of the foxcfaid merit of Chrift, both founded and feaL'd by his blood.

As he merited this as a mediating (ubjeS and facrifice,Co as our High Prieji he offered this facrifice of himfclf to God.

And as our Kinf^, he being the Law giver to the Church, did make this Covenant as his Law of grace, defcr/bing the terms of 1 fc and death : And being the Judge of the world, doth by his fenience )u()i/ie and condemn men, as believers or unbelievers, according to this Covenant : And alfo executeth his fenteace accordingly fpirtly in this life, bat fully in the life to come.)

A$ our Teacher, and the Prophet, or Angel of the Covenant, ^ doth jdcdaxe it at the Fathers will, and piomulgate and

pxodaim

The Life of Faith. ^09

proclaim this Covenant and conditional Pardon and Juhifici- tion to the world ; and (end out his Etnbafladours with it to befccch men in his Name to be reconcilrd to God, and to de- clare, yea and by facramental inveAiture, to fcal and delivet a Pardon and a<^ual Juftihcation to Believers when chcy content. ^

And as our Mediating High Friffi now in the HeavettSy he prefcnteth our neccflity, and his own righteoufncflTcs and fa« criHccas hit merit f^ for the continual communication of all this grace, by himfelf, as the Head of the Church, and Ad- mniftrator of the Covenant.

So that Chnft doth jufiifie us both as a fubjeQ meriting^ as a fjcrificc meriting^ as a Prif/f offering that facrijice j as a KiMf^ adually making the Ji^'fying Lavpy 01 enacting a general Fdrdon i as a Kmg^ fententiaUy and executively fujitfyitfg j as a Prophet or Angd of the Covenant prow«/g4r;»^ itj as Kiug^ and Frophety and Frielty delivering a fealcd Pardon by his Mef- fcngcrs; And as the PrieQ, Head and AdminKlfator commu- nicating this with the reft of his bencrits. By. which you m^^ fee in what refpcc^s Chrift muft be believed in to Juftification, if Juftifying Faith were (a it is not)only the receiving him as our Juliifier : It would not be the receiving him as in one part of his o&cc only. ,

Dirc<S. 3 . Vrtderfiand rightly hotv far it ii that the righte^ •ufnefi e/ Cbriji bimfelf is made ours, cr imputed to hi^ andhotr ftir not.

There are moft vehement controverfics to this day, about thtlmputatiott of CbrijU Kiihteoufnejif m which I know not well which of the cxtreams are in the greater errour, thofe that plead for it in the miftaken (enfe, or tho(e that plead again!) it in the fober and right fenfe : But I make no doubt hut they arc both of them damnable^ as plainly fubverting the foundation of our faith : And yet I do not think that they Will prove tffl«4l7> <iaw»i«g to the Authors, becaufc I believe that (hey mifunderftind their adverfaries, and do not wcUuni*- dcrftand thcmfclves, and that \hty digeji not, mdfraSife not what they plead for, but digeft and prai^ifc that truth which they dodnnally fubvcrt, not knowing the contrariety i which if they knew (hey would icnounce the cxiour> and not tht

CL9 9 «r«tfii«

3lo The Life of Faith,

truth. And I think that many a one that thw contradi^eth juniamenXgU^ may be faved.

Some there be (bcfidcs the Antinomies) that h«ld that

Chu^6.\dipr^ct^ly ehey vndifaxiifie (not in the rattiral^ but) in the civil or legal ^irfon of Cich Gnncx that is (^ledt Crcpr^- fcntirg and bearing as nuny diftirdt pcrfons as arc dcdt) fo fully as that God doth repute every Elect perfon Cor fiy others, every 'Believer) to be one that in Law fcnfe, did ferfeGly obey and fati^fie Jujlict himfcif -, and fo imputeth ChriftsRightcoufncfs and fttisfafSion to us, as that which was repktatively or le^iaVy of OUT even ferformance^ and fo is cwry, not on'y in irs fffeds, but in itfelf.

Oi'hers fccirg the pernicious conftqucnccs of this opinion, deny all imputed Rigbteoufucfs of Chrifi fo us, and write many reproachful volumes agiinftit ("as you may lee in Ti'or«^ij^fi laft works, and Dr. GelJ^ and Parker againft the AlTcmbly, and sljundance more.^

The truth is, Chrift wfritfi and fatisfitdfot us in the ferfon ©fa Mediator : But this Mediator was the Head and Root of all l^eiuvsrs^ and the fccond Adam, the fountain of fpirifual hfc ; 2nd the Surety of the New Covenant, Heb. 7. 22. i Ccr. 15. 22,45. and did all this in the wtftwrf of ?»tfH, and for the fake . and benefit of man *, faffcring, that we might not fuffcr dam- nation, but not obeying that we might not obey *, but fuffi-r- ing and obeying that our finful imperfection of obrdience might not be our luine, and our prrfe(^ obedience might not be neccfTaty to our own Juflificat ion or S Jvation,but that God might for the fake and merit of this his perfeU obedience and fattifaOimy forgive all our fins,, and adopt us for his Sons, and give us his holy Spirit, and gioiific us for ever » fo that Chrifts Righteoufncfs, both o^#(rfifntM/ and yi/i//rf5or)i, is ours in the effe[is of It in thcmfelves, and ours relatively f»r tbtfe effeds^ lb far as to be purpofcly given for us to that end i but not ours initfilffimply^ or as if we were reputed the legal performers our fclves, or viight be faid in Law (cnfe, or by divine eflima> tion or imputation, to have our fclves in and by Cbrift ful- filled the Law, and fuffcrcd for our not fulfilling it f which is ftCOntradidtioB.^

A« he tkat btthliy t pc Ice, anil by fomc meritorious aA,

doth

The Life tf Faith, 311

ileth redeem a captive, or purchafc pardon for a traitor, doth give the money and merit in itfdfto the frincc, and not to the Captive or Traitor himfclf. (He never faw it, nor ever had propriety in the thing it fclfO ^^t the deliverance js the Fri- ffifrs^ and not the Prmces ■■, and therefore it is given to the Frifoner^ a$ to the tft^Sj though not in it fdfi in that it was gtTcn/or it/w.

And becaufcChrift fuffcrcd what wc (hould have fuffcrcd fas to the value) to fave us from fulfering, and our tins were the caufc ofour guilt ofpHniflinocnt, and fo the remote caufc ofthefuffcrings olChritt fhisown fponfion b.ing the nearer caufc^ therefore it may be faid truly that Chiift did nor onjy fufftr (or our benefit, but in our (had 01 f lace , and in a larger and Icfsftridiand proper fcnfc, that he fuffired in the perfou efa/i7J«fr, and as one to whom e«r/iMJ fp ere imputed; mean- ing nomore but that he futfcrcdas one that by his own con- fcnt undertook to fuffcr for the pcrfons of iinncrs, and that as fuch an undertaker only he fuffcrcd i and that thus our fics were imputed to him (T\oiintbtmftlves^ tsif he were in La«r fcnfc the ccwmfrtrr of them, or pc/Zttte^by them, or by God ejieemed fo to have been, but) as to the tffeSs^ that is, bit fuf- firing y in that they were the occafien, and the remote or af- fumedcauje of his fufTerings i as his Kigbteoufnefs is impated to Uf, as the meritorious caufc of our Pardon and Juftitication. But he could rot be faid no not in fo large a fenfc as this, to have ohejed in our ftcad (conlidcring it as obedience or koli- nefi, bat only <ry mrrir) bccaufehc did it not that we mighc not obey, but that we might not fiffer lot difobeying. More of this will follow in the next Chapter. Diredh 4. Vnderftand veell what guilt it it that CkriJ} dotb remit in cur Juflification\ not the guilt of the faS^ wr of the fault in it ft If ^ but the guilt cfpuntjhment ; and of the fault only fd far as it is theeaufe «/ wrath andpHntJhment.

1. The guilt of fad, is in thereality or truth of this charge, that fucb a faQ wtdiior omitted: fo far it is but Phyficjlly confidercd, and would not come into /fg^yconfidcia ion, were it not for the following relation of it. '

2. The guilt of fault, featus culfd^ is the reality of this charge Coi the foundatio^a of ir in us) that wc arc the com-

mxKTs

2 I 2 ^ke Life of Faith,

mxtttsoxowiiiers of Tuch an adion contrary to the Latt> : or that OUT tffl or omiffioH wis really a crime or fault.

3. The guilt »f fUHijhment, rtatut fcen^t^ vel ai fxnaw^ is thefoundttion of ihjs charge, ih^t wc are hytb a Lavf which tnufi judge U(y condtwnable^ or ohltgtd to punijhment (ot ic is our right) for the (ins Co committed.

Now ChriU doth not by jujlifyiMg uj, or pardoning us, make us either to be fuch as really did not do the fad i or fuch as did not a culpible d^ ; no nor fuch as did not deftrve damna- tion, or to whom it vpat not due by the hr(i Law alone •■, but to be fuch who arc not now at all condtmttabU for it, bccaufe theMfir L^ir which we muti be;i/^j^<<^by, doth ahfilve uf, by fwgivhrg us i rot miking the fault no faulty nor caufing God to think that Chrifi committed it, and not rpc \ or tocAeem us to be fuch as never did commit it i but rnnitting thefu- ffi/^m^wtjand that diuntjl oipunxjhmentsind obligation to it, which did before refult from the fault and Lav together > and fo the fault it fclf is remitted as it is the foundation from whence that obligition to puniOiment rcfuUcth,rerpe(Sivcly}butnot fimply, nor as t fault in it felfat all.

When I fay the pumjhment and the duentfs of it to us, is for* given^ I mean not only the punifhment oifenfe, but of loft al- io : nor only the outtPard part, which is executed by crea- tures, but efpccially thcfirfland great penalty, of Gods own difpleafure with the pcrfon, and the withdrawing of his Spirit and complaccntial love, and that which we may improperly call, hii obligation in JuHice to condemn the finner. There was upon God, before Chrifls fatisfa^ion and our tide to him, that which we may fo call a legal or relative obligation on Cod topani(hus, becaufe elfe he (hould have done contrary to the due endi of Government, and fo contrary to the Wtfdim and Jufiice of z Governour^ which is not coniiftent with his petfcdion. But now the ends oi Government are fo anfwercd and provided for, that there is no (uch obUggtion on God to punifhus, but he W4)' remit it without any difhonour at alU nay, with the homnr of his Wifdom and Jn^ice, We arc now nonconiemnandi^mt condemnable^ though wc are finner s. In Judgement we iimft confefs the latter, and deny the (bmcr •nly.

Diiea.

Th$ Life of Faith. 313

Dire A. 5. VHderjiandtvill X9h*t fim Cbri^ juj^ifctkmeHfr&m^ erftrgivfthto thtm^ and what not : All fins which cattfili witk truefjith andrefeHtgme (tr true einverftin to God inhve^ by faith in Cbrijl) and all that went before : But he forgiveth n0 tntn in * fi^te of iwtftnitcMfy mtd unbeliefs nor any mans final imftntttncyand unheliffat at! i nor my other fin f^ when \hofe are fimly except it be with the con^^on csnditiotigl forgivenejS bifon n><'iti',md\ or that ahfolitte farticuUr forgivtmfs of font e frejent ptvalties, whisb favethno man from djmnstiott, Matth. 1 2. 3 1. Ads 26. 18, Rom. %. I, 50. Ads 5. 3 i. Ads 2. 38,3^. Mark 16 i6 John 3. i5, 18, 36. 1 John 5. 11,12. Mirk 4.1a. *^Matth.i8. 17, 32.

Dircd, 6. Vfiderfisnd tvell the true nature of tbtt Faith *nd Kpttttancf^ which God hath 7Hade the condition of sur Jujlifi- cation. This is fufficicntly opened before i and the confura- tion of all the cavils againii it, would be tedious and unfa* voufy here.

Dited. 7. VnAerfiandi^elltheCoveTjmt and fromifcf Ju- fiificatioMy and meafure your belief and expt^atitni by that Promife.

Expect no other pardon, nor on any other condition ct terms than the Prow»/t' doth contain ; For it is Gods pardon- ing ad or inHrutticnt s and by it wc muli be jtdiHcd ot con- demned; And wc know not but by ir, whom God will juftifie.

Dircd. S. .Keep alwaies the ejfuring grounds of faith before your eyrs^ when y»u Icek^ after pardon, that your faith may bt fi'Wy audfowerfulj and quieting \ t^tdaHy eonfidtr- the following grounds.

I. Gods gracious Nature proclaimed cr en fo Mofes^ is ahun- dant in mercy, and forgiving^ tnrquitys, tranjgre^ons and fim ('to thofc, and upon thofc terms that hcpromilcth forgircncftj though /tf will by no means clear the guilty (that is, will neither take the unrighteous to be righteous i nor ftjrgtvc them, or acquit them in judgment, whom his Covenant did not firft forgive.)

a. The mcraful Nituic alfo of our Redeemer, Heb. 2. 17.

3. How deeply Chrift harh crgigcd himfclf to Ihew mer- cy, when he tiTumcd our nature, and did (b much to-

R t war4k

The Life of Faith,

6 *4 , '

wards out falvition as he hath done, Htb. 8, & 9.

A. That it IS his very ogice\x\A undcitakirg, which there- fore he cannot poflibly ncglcC^, Lvk^ 19 10. & 2. 11. John 4. 4Z i<Qi5-3i^»3 25.

t. Tkat God the fr'athtr himfdf did give him tou5, and; appoint him to this Uving office, Jokn^.iS^ 18. Adi^^.^i. & 13.23. "^ciGodvas inCbrijlreconcili)igthen>orl(iuHtohim- felf, H9r imputingiothemtbe!rtrffpa{Jis,2 Cor. 5. 18, 19. And Go'dm^dehimfin ("that », afacrtfieefor fin) for us who k^Mcw wff /trtj tbtft tPe wight bt made the rigbttoufnefi of God in him (that IS, pfightbethe puhlick^ injfa^ces of Gtdi mereiful Jufiice, as Chilft wasothis penal Ju^ice\ and this by a rigbteoufnefs Mvennshy God himfclf, and purchafed or merited for u$ by Chrift 2 Cor. 5.11. yea and be renewed in holinefs and ngh' tcoufnefs according to his Image.

6. That now it is become the very intereft of God, and of Jcfus Chi ift himfclf to juftihe u$i as ever he would not lofc cither the glory of his grace,? or the obedience andfuff.-ring whichhchathperformcd, //<i.53.i9. Ro»f. 5.i2,i3,i8,i9,&c. Rcw. 4. throughout.

7. Confidct the ntarnefs of the Ptrf^n ofChrift, both fo the Ftftiber and to us, Hfi» . 1 , 6c 2, 8c 3.

8. Think of the perfcdion of his facrificc and merit, fef out throughout the Epiftlc to the Hebrews,

9. Think of the word of Promife or Covenant, which he hath made, and fcalcd and fworn, Htb. 6. 17, 18. Titus i. 2.

10. Think of the great feal of the Spirit, which is more than a Piomife, even an earneji, which is a certain degree of pofTcfTion.and is an executive pardon (at after (hall be declared) Raw. 8. 15, 16.G41/.4. 6.

11. Remember that Gods own Juftice is now engaged for oui JufltHcation, in thefe two refpcds con\und: i. Becaufe of the fulncfs of the merit* and fatisfadJton of Chrift : 2. And becaufe of his Vtraeity which muil fulfil his promife, and his governing or defiributive Justice, which muft judge nncn ac- cording to his own Law of Grace, and muft give men that which he himfclf hath made their right, 2 7int. 4. 7, 8. i John

12. Lately, Think of the miny millions now in Heaven,

9.f

The Life of Faitk. 5 1 5

of whom many were greater liancrj than you j aod n» one of ihcm Clave Chrik j camj thithfcr by the way of innoccncy and Itgil JuHjficaiion : There arc no Siinti in Heaven that were not redeemed from the captivity of the Devil, and jufli- ficd by the way of pardoning grace, and were not once the hetrs cf death, Jokn 5. 3, 5. Kowi, 3, & 4.

Upon thefc confiderations trul\ your felrcs confidently on the grace of Chrift, and take all your fins but as the advan- tages of his grace.

DireA. 9. Remetytber tbtt thtft h fimewbat tu your ovf^ fart J to be done, for thecpntirtuing, at n>ell as for the btgi>tni)ig of your Jujiification i yea fowexfhat more than for the begirtuiHg ; even the faithful keeping efyour haptifmal Covenant^ in the ejfen- tiaUofit-y and alfn that you have continual need of Chriji^ to foatinueycur Jufiiftcatiort.

Many take Jujiificatiin to be one iafiantaniom a6t of God, which IS never afterwards to b= done : And fo it is,if we mean only the hift makjngof him rightecut who rras unrigbttoms : (As the firrt making of the world, and not the continuance of it, iscalkd Creation:) but this is but about the name ; For the tbivg it felf , no doubt but that Ccvenant which hti\ jj/iifiei us, dothco«riMMf to JM/?;/if us i and if the ctfM/<r (hould ccafe, the<jf(ffl WGuld ceafc. And he that rcquircth no actual ebe- dieme^ as the condition of our begun JuUilcation, dofh re- quire both the continuance offatih^ and aiiual fincrre obedience^ as the condition afcontimnng^ov not lofin(^ our Jaliificifion, (as Vavenant^Ber^tus^ Blanks, &c. have well opcwcd, and I have clfcwhcre proved ar 1 rgcj As A/<7»rif«3wv give th- titlcto con- jugal privikdgcs to the wife i but co>iy.4gal fidelitinnA perfor- manceof the (flcntjals of the co.ifra(5t is ncccfdry to cont:-n"e them. Therefore labour to keep up your faith, and to abidt \n Chrift, and he in you, and to brirg forth truif, Itft ye be branches withered, and for the fire, fobn 15. 2, 3, 7 8,9, 6cc.

And upon thcformcr mifipprcheniion, the r*mepetfons do look upon all the faith which they cxcrcifc through thtir lives, after the tirA infiantanious a«^, as no jaftitying faith at all (but only a faith of the fame kind ) but to what I'T? they hardly know. Yea they look upon Chiift himfclf, as ii they

Rr 2 had .

^i6 The UJe of faith.

had no more ufc for him, other as to ontiKUe their jaftiHca- tion, or to forgive ther affcr-linsi when as our continued kith muft be exercifcd all our lives on the fame Chrifl, and truft on the Time Covenant, for the continuation and pcrfe- dionofthat which was begun at the time of our Rcgcncra- lion, Col. 1 . 23. I Jihn 2. 2 4. Htb. 3.6.12,13. Heb, 6. 1 1 , 1 2 . *c 10.21,13.

D.rcGt. 10. Vrtder^Mnd tbjt every fin t»hicb you cottfmir^ haib need sf iirtncrvcd pardon in Chriti : and that he il)th not tr event your nect^ty of jucb ^ard^tn^ And therefore you tvili have fonjiaKt need ojCbriffj and muji daily come to God for pardon by htfn -t not only for the far dm of temporal cbajkifimeHts^ but of ever * hjii?tg ptnifhments.

Of the fenfeof this, I (hall fay more anon ; the proof of it is in the forcrccitcd PromJfts\ and m all thofc texts of Scripture which tell us that death is the wjges of tin, and call us to ask pardon, and tell us on what terms it imy be had.

Dired. 1 1. l^et do not tbink^tbat every fin d)th put you into a ft ate of cendentnitioH again , or nuiifie your former Jujhficatim : for though the Law of nature it fo farfUBin force^ a to makf funijhment by ityour natural due i yet the Covenant of Grace is a com'iHuaiy fardoning a(}^ and according to its proper ternts^ doth dfplve the fore faid okligation^ and prefently remit the^unifh' tntnt '. arid as its moral aSton i* Hit interrupted y no more u our jufiified Jiate.

7 here « mo condemnation to them that an in &hriH Jff^f-t &c. Rom.S, I. John 3.. 16, 18. i John 5. 11, n. // any man fin^ xve have an Advocate with the Father^ Jefm Chrift the rigb- teous, andhe it the Propitiation for our fms^ i John 2. i, 2. if we confefi our fins, be is faithful ajtdjufi to forgive us ourfisn and to cleanfe hsfrfm aU unrigbteoufnefs. If all need of pardon had been prevented by Chiift, what ufc were there of his advoca. tion for our future forgivcncfs ?

Dind. I ». Remember, that though uttkiiown infirmities, and tmavoidableonis, have an immediate pardon, becaufethe Believer kath an habitual Faith and Repentance y yet great and }{nown fins mufi have ddual Repentance, before th-e pardon will be ple- nary er ptrfeS i though the per fan is Hot in the tman timt an un- Tfgfntratt tttTHniufifedperfoti,

1. That

7he Lift of Faith. 3*7

1. That great and kno.vn tins mufi hare a particular re- pentance, appcarcth. I. In that it is utttily incondftcnt with x^cf^ncntty Q\hibuuAlKtpnXattC(, not to be <i(3w«/, when Ims arc Jyiiw/f, and come into our deliberate remembrance. 2. By all thofc texts which rcqa:rc fuch repentance, confcflioa «n<l forfaking, i Jihn l. 1,2. i Joh\i 1.9. Fror. jS. 13. ^K 32- &5i.2Cer. 7. U.Kfv, 2. 5, i6.Lukt 13. 3, 5. 74/71,5. 14,1 5- Lv^' ^- 37. & 11.^. Repentance conliikth chiefly in tor- faking (in ; and i( men ferfake not fuch known vrilful fins, they arc wicked men , and therefore arc not pardoned.

2. That univoid^blc frailties, and mccr inhrmitic$, and un- known faults, are pardoned immediately to them that arc «u- ly godly, and have a general and implicit R^cnftncc, is plain, bccaufe elfc no man in the woiJd could be fayed i bccautc eve- ry man hath fuch infiimities and unknown fins, i John

I. lO.

3. Yet Vavid himfelf is not put by his fin into a meet gracclcls Hate, and as a parlbn that hath no former Juftitici' tion i for he praycth God not to take his Spirit from him, and he was not deprived of the true love to God, which is the charai^cr of Gods children : But he had incurred heinous guilr, and put himfcif in the vpay terfiardi ut:er dimnation, and caufcd a nccJfity of a wore f articular ditf Ktpntance before he could bt fully pi&doned., than cUc he needed.

Btfoic the world had a Saviour, wc were til fo far un-pir- dOiied, that ifatisfyiHg Sacrifice wjs necclfary to our Juiiifit^- tion : Qm afterward, all men arc fo far pardoned, that only the Acctpance of what is purchifcd and freely (though con- ditional-yj given, is ntceffiry to ir. Before men arc C5«- verted^ they arc y:t fo far unpardoned, that though no more SdcnfifcbcntcciUiY.yct) ttotalconvetfi^n and remvahoti.hy turnwgfrom a. life of fm to God b) Faith m Chnti, is necclTiry to their adtual juftification and forgivcncfs. When a roan is turned from a life of fin to Gcd, and livcth ia the Aatc of grace, all his following fins, which confilt with the loving of God and holincfs above the world and (inful pkafLircs, are fo fir forgiven immediately upon the commjtang, that they need ncJtIicr another Sacrifice^ nor another Kegfn:r'iUin, or Jujkipcatm (quoad fiatunt) but only an acting of :hit I'aitb

Rr 3 a"<i

^5 18 The Lije [of Faith, ^_^ .

auU KfpfMf'*«cf, which habitually he hath already. Bat the unknown crrouri and faults of fuch godly pcrfons arc par- doned even witho'it thit a^utl repentance : and infirmities, without forfaking of the fin ovcrcomingly in pradice. And focvciy onchvcth and dycth, in fomc degree of (infu! dcfc- dtivencfsand omilTion, of hislove to God, and truft, and hope, and zeal, and dcfire, and love to men, and csrc of his duty, and wAichfulncfs, and fervency in prayer, meditation, Sc--. And in (bmc dcgrfie of tinful difordcr in our ill governed rhoughts, and words, and zfitdionSy or paflions, and anions : we arc never ilnltis (ill we die.

DirciS. 13. Remember that you wpfi tieither thir\ that every [\K which ii a cauft ofKefentaMce^ is tiftfficient reafou for yw to doubt of yiur j?Yefe>it ji ate of Jufiificatio»\ nor yet that n» fm canbefo great as to be a nectjjaryeaufe 9f doubting.

lievtry lin fliould make us doubt of our Ju(hfica(ion, then all men roull alwaics doubt : And then it mufl be becaufc no fin IS conilrttnt wnhfmcerity^ and the k*itu>ledge of linecrityi which IS apparently fal(e.

If no (in (hould caufc our doubting, then there is no fin which is not conGftent both with fineerity, and with the kiiorx>lceIge oCu t which is as falfe, and much more dangerous to hold. I. There arc many fins that arc utterly inconfiftcnt with true godlir.cfs i othcrwife the godly were ungodly, and as bad as others : And if you fay (hat no godly man coramit- • cth thc(c, it is true ; and therefore it is true that he that com-

snittcththcm, isnota godly mm, or juftified. And how (hill a man know his godlincfs, bat by his life as the produd oChis inward graces > It is arguing from an uncertainty againft a certainty, to fay, I am justified and godly, and therefore my wilful fins of drunkenncfs, fornication, opprefTion, lying, mt- Ice, &c. arc confiftcnt wirh jultifieafion : and it is arguing from a certain truth, againft a d ubted fal(hood, to fay, I live inordinary, wilful, heinous fin t therefore I am not juftificd or finccre, Ejihef. $. 5, 6. For this ye k*iotv, that no vpbore- ntongtry nor unclean ferfon^ nor covetous man, v^bo is an Id'later^ kath any inheritance in the Kingdom cfChrifif and of Cod. Ltt no man deceive ycu with vain vpords \ for beeaufe cf tbcfe things comith the vorath cf Csd tt^oa the children oj dtfffhdience^

i Cor.

the Life 0/ Faith, 3 1 9

1 Cor. 6 9, 10. Knnvf ye mt that the unrightecuf jh all not in- kerttth( Kingdom of Gidi Be not decclvtd-, ntitber fornicators^ nor idolaters^ nor adulteren^ nor tfeminate^ nor abvfers cfthem. [fives vitb mankJHdy nor thieves ^ nor covetous^ rtjr drunkjirdsy mr revilers^ mr rxtortioneri^ (hall inherit the Kingdom of Qod. And fuch were fome of you ^ hut yt are wafljedt tut yeare fanGi^ed, but yearejufiifiid^ &c.

Rom.S. i> 13. 7trr# is no condemnation to them that are in Ckrijl Jefut^ tvb^ walk^not after tbefl^Jh^ but after the Sfim. jfye live after the fiejf;^ ye JhaU Jir^ &j. Gal. $. 20, 21, 22, 23,24.

2. And iheic arc miny fins which confirt with true grace» which will not confirt with the pffarance of its (mccrity. And that I. From the nature of the things, becaufc the leaft de- gree ofgracc con jundl with, and clouded bythegrr/jtr^ de- gree of fin which may confift with it, is not difccrnable to to hinri that hath it : He that is (o very near a (late of death, and (o very lii{e to an unjuftified peifin, can never be fure, in that cafe, that he is jafi Hcd. 2. And alfo God in Wifdom and Jurtice will have it lo i that fin may not be encouraged, nor prcfiinnption cherilhed, nor the comforts which are the re- ward of an obedient child, be caft away on an uncapablc child in his ftubborn difobedicncc, Pfal. $ i. & 32. & 77.

Therefore for a man that liveth in groH fin, to fay that he is furethatheis juftificd, and therefore no fin fiiall make him queftion it i is but to believe the Antinomian Devil transform- ing himfelf into an Angel of Light,and his Mmiftcrs when they call themfclves the Mmijiers cj Right eoufnej! y afnd to deny be- lief to the Spirit of Holinefs-and Truth, And it a true Be- liever fhould come v^rjf near fuch a ftate of death, common fcafon, and the due care of his own foul, obligehhim to be fufpicious of himfelf, and to fear the worft, till he have made fure of better, Hcb.6.6c 3.10. Heb.^,i.d>c 12,13, 14. i Cer. 10* John I'y. 2,7,8^&c.

Dired. 14. Let not the ferftvajioH that you an juftified, maksyeumorefecure and bold ht finning, but more to hate it ^ as tontrary t9tkt ends of Jujiificathny and to the love which freely ]ujiifitd you.

It IS a great mark of diffcicncc between wue ajfunmce^ and

hlini

520 The Lift of Fditk,

Hind prtfMmftiipt^ that the one makcth men hate tin more, and more carefully to avoid it i and the other caulcth men to fin with Icfj rcludincy^ and rcmoife, becwfc with Icfs

Dirc<a. 15. lyhenthe ahufe of \be VMrine of Jufiijlcdtun hy¥0ith*lone^ dnd n^i by Jf^^rks, d;tb prvm your minds dud hvet, rtmemb:r that alt crnf^fi^ tbxtwi jhtllbe judged dectrding ro 9ur\W$rk^ (ds the Covmtnt tfGrAC< tt the Law by whiih wi /hdi be judged:) And r# be judged, if f bt jufiificd •r an- dmned.

I need not recite all thofc ScriptarcJ to you, that fay, that wr (hill bt judged, and (h»ll rcceiTc according to what wc have done in the bjdy, w .ether it be good or evil : And this is all that wc defire you to believe, and lire accoidmgly.

Dirc^. 16. Remember ftill tbdt Fattb in Gbrift it but « wedns to rdije ut to the Love of God, dnd tiht perffd Holhttfs m higher dttdmore exceHentthdn the pardm offtn : And therefore defire faith ^ and ttfe it, for the kjddlwg of love, dnd far don of fin^ to endear you to God, dnd thdtyou may do fo no more : And d) not fin, that you may have the more to be pardoned.

'the end of the Commandment is Charity, out of a pure hedrt^ dni dgood confffience, dnd faith unfeigned, Rom. 6. 1, 2. ShdU foe continue in fin , thdt grace may abound ? God forbid : tionf fhall they that are dfdd to fin, live any longer there- in ? Sec 7ituf 3. 5, 6, 7. Rom. 5. 1, 4,5,6. Row. S. I, 4, (?, Gal. 46. 6c 5. 34, 26. So much for thofe pradical Dire^ions, which arc necdfui! for them chat love not Con* froveriic.

CHAP.

7k€ Life ef Faith. 3 3 i

CHAP. viir.

The fermcioui or isngerms lErrturs dett&id^ which hindtr the vfork^ of Faith about our Jujiificstion ^ and the Cfuttary 7'ruths averted.

THerc is Co much duft tnd controfcific raifcd here to blind the eyes of the weak, and to hinder the hfc of Faith i anal fo much poilon fcrvcd up under the name of Juftification and Free Grace, that I (hould be unfaithful if I fhould not dif- coverit, either through tear of orftnding the guilty, or of wfarying them that had rather venture upon deceit, th»n up- on controveiGe. And we are now Co fortihcd againft the fopi/hind Scciniancxtrcinvs, and thofe whorol am w»w di- rcdting to live by Faiih^ are fo fettled againft them, that I think it more neccffary (having not leifure for both, and having done it heretofore in my Cotifrfficn) to open at this time the method of falfedodrine on the other cxtream,which for the moft part is it which conftituteth Antinonaianifni, though fome of them are maintained by others.

And I will fiifl name each errour i and then with it, the contrary truth.

Errour i. Chrifis fufcring was can fed hy tbefmstfutfts^ds tie fiJfumedweritorLM caufe^ or ai they njid ally fay ^ as intputed to htnt^ or lying en bitv^ fave cn!y §[ the EleQ that jhaS he fAved,

Contr. Iht fjus of faVen waftkitid in general, txttft tbffe re- ie^iom ofGraee^ wbtfe pard>» u not tiered in the cenditionaL Covenant^ did lye on Chrifi as the affutntd cauft oj bit f'fet' ings.

Sec J»*/i i»2$>. 1 Cr. 5. 18, 19,20. Jt"^«3 16, 17, 18, If. H(b. 2. 9. 1 Ttm. 2.4,5,6. 1 ]obn2.^, i Jim. 4. 10. 2 Prt.i.Si See Par£Uf in his Irtmcon \ & Twffi'^e vmd. & alibi pa^m^ (ay» ing as much; and Amyrald, Vnvcnant^ X>alUHt, 'leliardu^ Vjhery &o. proving if.

Errour 2. Cbriii did both perfeS/^ tbey^ and alfontaks f*tif' fadionftrfin by fifferivg^ in tbeferfoa of aU the Eled in the fenfa ff fjfr<L/nr, or Qods accgunt i fo tM bi4 Kigbteoufnefs of obe^

Sf dim$

322 The Life of Faith.

dience ttnd ferfed boUnfji, and bit faiiijaQion^ u fo imputed to us^ , at the p$j:rutarics, as if rvi onr [elves had d^ne it^ and (uffered iX : not by an after donation in the effcQs^ but hy thit jlriCl im- futaiton utit fel'. .

Contr. Ihe contr*ry Truth li ^t liTgG opcticd before^ and in my coHJ(ffion.

Chrilis fif sfaciJion, anJ the merit of his whole objdicnce, is

as c/ft<^Lul for oui pardon, juliification ind fd.vjtion, as if

Believers th mfclvcs had pcrfoimed it i and it is imputed to

them, in that It was done for their fdkcs, and fuifcred in their

ftcad, and the Traits of it by a free Covenant or donation

given them. But i. God is not miitaken, to judge that wc

obeyed or fuifcrcd when wc did not. 2. God is no lyar, to

fay^ wc did Jt, when he knowcth that wcdid It not. 3. It wc

vittc not the aSors ivdfufferers/xx. is uotpojlible thar wc fliould

be made the natural fubjeds of the Accidents of anothcrs body^

byany putation, cftimafion or mif judging whatfucveri no

nor by any donation neither. It is a contradidtion, and thcre-

f re an impolTibility that the fame individual Anions and Paf-

fioHSj of which Chrifts humane nature WiS the agent and Tub-

}(.& io many hundred years ago, and have thcmlclves now no

ex rtencc, fhould in tbemfclves, I fay, i« thcmfelvcs, be made

youisnow, and you be the fubje^ of the fame accidents.

4. Therefore they can no other wife be given to us, but i. By

a true efttntation of the reafom why Cferiil underwent them,

viz. fo^ our fakes as aforefaid. 2. And bf a dgnation o( the

effects ox fruits ofthcmyViz.pardoniMg^ indjuftijying^ and/rfvwg

us by them (on the terms chofcn by the Donor himfclj, atid

put into his Tcftamcnt or Covenant J as certainly ^but not in

the fame manner J as if we had done and fuifcred them our

fclvcs. 5. If Chrift had futfcred in o«r ferfon rcpatatively in

all refpe^s, his fuCiings would not have redeemed us : Be-

caufc we are finite worms, and our fuffcring for fo (liort a

time, would not have been accepted inftead of Hell fuffcrings.

Bat the perfon of the Mediator made them valuable. 6. God

never made any fuch Covenant with Ui[(hat he will jaftifie us,

and ule us juli as he would have done, if we had our fclves

perfc^ly obeyed and fatisficd.] They that take on them to

&€W fuch a Promife, tnoft fee tlut no wife man cximine it.

7, God

TheLifeofFdith. 525

7. God hath both by his Covenant , and his If^orkjy ever iincc coitfutedihit opinion -^ and hath not dt alt with tu as he would have done, if we hid been the reputed </«frf and (uf- ferers of it all our fclvcs. For he hath made conveyance of the Bfftefifs^ by a pardoning and juflifjring Law, or Prcift}fe i and he gr. eth us additional pardon of renewed fins as we a<^ them, and he addeth tbreitnings in his Law or Covenant i and he in- fl.dcrh punjlries i yea fomc that are very grievous, even the wjth-holdingofiT^uchofhis Spirits help and grace > all which are inconfiftcnt with that conceit i nor woali he Co have ufird us, if wehad been pcrfidly innocenr, and had fully fitisHcd for our fins our felvcs. 8. All nr.cn would have had frefint fcjf Iport of Glory^ if God had fo reputed us the ferfrct tntrittrs ct It. For his Jaflice would no more have </.'/jijrV our re- ward, than <:/r«yi-^it. 9. All that are faved would \\tvt equal degrees ofholinefs and hapfiftefi, as well as of right ecu ftwfs, be- caufc all would equally be reputed the pcrfcdtlulhll rs of the Law. And as no penalfy could ever be juftly inflidtcd on fhem here i fbno degree of glory could be denycd th:m here- after for their fin, or for want of perfect righteoafncfs. 10. Tha • opinion of this kind of imputation, ist mod evident C'-)ntra- didtion m it felf. For he that is inap\at»tiv:ly a fatiffia for M^hifewnfin^ is therein fuppofed to be a firmer: Andheihit is imputatively a firrfect innocent fulfiter oftbt Law^ is thereby fuppofcd to need no fati$fa(3ion to Janice for his fia, as b*ing imputatively no finner. ii. By this all Chrilh facrifice and f«ti5fa(aion is made a work ofnccdlcfs fjpcrcrrogaiion i yet urj jIt, or rather impoffible. For if \*e pcrfe^ly obevcJ i« him, he could not fuiftr for our difobcdience. 12. Hw'reby pirdon of fin is utterly dcnyed : for he that 16 rcputatlvely n» tinner, hath no fin to pardon.

If they fay that G->d did firft innpute {ht.(itU{a.ctkn for fin, then there W4S no room after for the imputation of pcrfcft obedience. Wc cannot feign God to receive all t»"K debt, or infli<^ all the pcnilty, and then to fay, now I will ctUcm the« one that never didfi defcrve if.

If they fay that he doth neither iriipute the obedience or th« fi'fferittg to us fimply, and to all eflcds, but in tantum ad bxic^ or [ccundum quid only : fo that we (hall be pardoned for his

Sfi fuff.ring.

2JA The Life of Faith.

fuffcring, and (hen judged worthy of Heaven for his obe- dience : thi$ is but to come up towards the truth before you are aware, and to confcfs that neither of them is giren us i» it [elf ^ but m the fjf(rc/f, as being it fclfpaidtoGod to pro- cure thofc tffcdis.

Bat withal), the matter muft be vindicitcd from their un- (ound inventions, and ir mufi be laid, that Chrilt dyed not only for our fins of commiflion, but of omillion alfoi and that he that is pardoned both his fins of commilliDn and om (lion, is free from the punilhment both offcnfeand lo fs i yea and is reputed as one that never culpably omitted any duty j and confequently fell (hort of no reward by fuch omiflion : lb that there remaincth no more ncccffity of Rightcoufiaefs xn order to a rtward where the pardon is pcrfc^, fave only (Is. B.) to procure us that degree of reward which muft be fuperadded to what we forfeited by our fin i and which we never by any culpable omifTion deferved to be dcnycd. And thus much wc do rot deny that fomewhatf even A-ioptiou) which is more than meer Pardon and Jufiification muft confer on us. But withal', as wc hold not that the Sun mull bring light, and fbmewhat elfe muft firfl banith darkncfs i that one thing muft cure death, and anothet caufe life > that fatisfadion muft pro- cure the pardon of fins of omiffion and commiiTion, as to the ftenadanm&fenfittj and make us efteemed and ufird as m finners, and then imputed obedience muft give us right to that leward, which the featt damni, deprived us of i Co(N.B.) wc maintain that Ckrijit fufferings have merited our eternal falvation, and our ]uftification and Adoption i and that his •f'fifcrHC* hath merited our forgivenefs of fin ; And that both go together, the merit of the one and of the other, to procure all that wc receive, and that the cffeds are not parcelled nut as they have dcvifed : Though yet wc believe that Chnfts fuf- ferings were paid to God, as for our fins, to (atisfie Juftice, and that in the Pajfive Obedience^ it is firtt fAkfactory, and thca and therefore meritor'tms^ and in the a^ive it is meerly mtri" uruiu.

15. And the maintainers of the contrary opinion, befides all the foremcntioncd evils, could never agree how much of Ghrifts Righteoufnefi rctjli bs m thtir feule imputed : fomc

holding

7he Lije. of Futh. 525

■ — — — - — J

holding only the pillivc \ * i coud tor: iw aaivc and padivei a third fort, the h-ibitual, adtivc and palli ye i a fourth ibit, the divine, the habituil, the a^ive and the pjflivt.

But of all thtfe things tricrc m to much written againft them, by Cargius^ Vrfimn^ OU'vian.Pifcator, Parkas, Scuhetus^ jiljiediusj JVertddmr^ Carnno^ Eradpjtv^ GatMl^r^ and many more, that I need not to add any more for co;ifatation.

Errour 3. Ihut m omJhitHfuff'trxvbofe fins iay onChri^yand tvere faffertdjor by him.

Contf. Many fucb (had fufftr the forer punifhitient^ f.r fmniyig egainji the Lord tb<it bought tkent^ and tresdingundir foot the blood of the Covenant, wberttriib they tixrefofar fjnctified, as f# be afeofle by their cx9n Covenant fefarated toGed,Hch. i9.2<^^26. Hcb. 6. 4,5,6. 2 Pet. 2.2. Hcb.4.i.& 2. 5.& 12. 29.

Errour 4. That no godly man (fay fonne (er Elect per fow^ though ungodly (dy others) it ever funijhed by God^ becaufe ChrijifuferedaU thetr funifhnient bimfelf.

Contr. Every godly ntan is chaftened of God, andaH cha^Hfe- went is a fatherly correcting futiijhntent : And many jufiified ferjr,m are pumjhed to their final lofi^ by the denyal of forfeited degrees of grace, and cojifequently of glory^ Hcb. 12. 7, 8, 9,1©; I Cor. 1 1. 33. I Thcf. 5. 19. Ephcf 4. 30. But ftd experience is too full a proof. Sec my Confeffjen.

Errour 5. That God were unjufi if he laid any dtgree ofpHnifh^ ment on thofe that Chrtji died far , or (fay others; on the |»(/f/- fied i becaufe hefhouldpunijh one fm twice.

Contr. If isc(rta}n,tbat God pumjhetb thefuftified in fome dtgree (much "mote the EUct before ennverfion) and it is certain that God is Mot u»)ufl. Therefore it is certain that the ground of this accufation is falfe » for it was not our defervedfUHiffjmeni it fclf, or thtfante which was due in the true fenfe of the Law which Chrift endured : bat it was the puni(hment of a volu«. tary fponfbr, which was the equivakns^ and not the xif»»th»t was due \ and did anfwer the ends of the Law, but not%fulfiU the meaning of the threatning ; which threatced the fmncff, himfelf, and nor another for hinn : feeing then it w^s^fattf- faction^ otfacrifice for fitt^ which God receiTcd for an attonc- iccnt and propitiation, and not a f^lutim or fuifering of th« nan:r himlelfin the rcBfeorthe Law, the char|^ of uijuibee oa Qod is groundlefr. ^^ 3 A*^'

2 26 ^^^ ^^P of Faith.

And no mm can have more right to Chrilts fufferings or benefits, than he himfelf is willing to give: And it is rot his own trill (into vt^hofe hand? all power and judgement ii committed) that wc (hould bs fubjcd to no punilhmcnt be- caufe he fulTcrcd for us.

Errour 6. That tbt El<d are jvjlifie4 from eternity (f«y fome^ or front Chrifti ^f«tfc before they tvere horn (fay others} #r before they beiieved ffay others.)

Agtinft this I have faid enough in many Volumes hereto- fore.

Errour 7. I'hatFditb jujiijieth only tnthe^ourt of our ot9n Confcimeei, by makjrtg us to ^ww thtt vce ^tvtre \ufkified be- ftre.

Agtinft this «lfo I have faid enough elfcwhere.

Errour 8. fffatfinstocomeymtyetcommitttd^ drefard9riti in ourfirfi Jujhficatioit,

Contr. Sins r« eome are no fins : and no fins have mo aBual pardon : hut only thf eertain remedy w provided, tpbich vpiV par- don their fins as foon as they are capable.

Errour 9. Jujiification is not a mak^ing us )ujfy but a jenttnct fromuneing us\ufi.

Contr. Jupf cation is a. vnrd of fo many fignificMtioHSy that be that d»tb not firji teU vphat be meanetb by if, wiB not he eapahlt tf giving or receiving fatitfaQitn.

And here once for all, I mu(i intreat the Reader that loveth not confufion and errour, to diftingufli ofthefe feveral fort$ of Juftifica(ion, as the chief which we arc to note,

Juftification is either p«^//c^ by a Governour, or jrivate by an equal or mcer J^fctrmr : Juftification is by God, or by Man. Juftification by God is either as he is Law giver ^ and above L«w/, or as he is "j^tdgt according to his Laws : In the firft wiy God mak^tb usjftfi i by h'rs Ad of Oblivion, or pardon- ing Law, or Covenant of Grace. In the fecond refpcd God doth two waies juftifie and forgive; i. As a determining Judge: 2. As the Exccatioiicr of his Judgement. In the loimer refpcd God doth two waits jiftific « : i . By e^cem^ ingus-]u^. 2 Qy fubltck, ffntejieifjg us fujh As Exegutioncr, he ufttb us as juft^ and as (o judged.

I pifs by here purpofdy all Chiifts Jaftificatidn of ui by way

•f

7 he Life of Fait b. 927

of apology or pica , and all Juliihcatjon by wirncfTcs and cvi- dencct, 6^:. and all the conjiitHtive caufes of our Rightcourncfs, \di I hinder themiwhom I would help, by ufingmorc d»ftm- ^ions than they aic willing to learn. But (hcfe fcwarencecfTary. 1. Itisonc thing for Gad to nah m Righteous, by for- giving all our iins of commiilion and omidion, foi the fake ©f Chrifts iitisfadtion and obedience.

2 It is another thing for God to efteem us (obe fj Righ- teous when lie hath hrft made us fo.

3 It is another for God to fentotce us Righteous as the Pub- lick Judge, by JcfusChrift.

4. And it is another thing for God to take cfTall peniltici and evils, and to give us all the good which belong to the Righteous ) and Co to execute his own Laws and Sentence. And he that will not dillinguiih of rhcfc fcnfcs or foits of Ju- Itificaiion, fhallnot difpute with me.

And while I am upon this, 1 will give the Reader thc(c two remarks and counfcli. 1. That he will not in difputing about Juliificat ion* with any (c&^ begin the difpute of the 7hi)ig^ till he hath rirft determined and agreed of their fcnfc of the PKord. And that he will not confound the Controverfics de nomine about the word^ with ihoic de re, about the matter. And that he will remember in citing texts of Scripture, (hat Bfzi, and many of our bd\ ExpolitorJ, do grant to the Pa- pirts Cas I heard Biftiop V^£r alfo do^ that fomc texts of Scripture do take the word Q7«/^'/t«]j as they do, for Pardon and SdnSrfication conjundly : As Titus 3. 7. 1 Cor, 6.1 1. Row. 8. 30. three famous texts, of which let Le B/j«J^ at large in his Tbef. de mm, Jujhfic. If the controverlie be only of the fenfeofa Text, handle it accordingly : If of the matter, turn It not to words.

3. Note this Obfervation, that San^ifieation it felf, or th« g/vi»g us the Spirit, ij a great a6t (though I fay not the on- ly) of executive Jultification. The with-holdmg of the Spi- nl is the greatcli puntfhment inRidted in this life ; and there- fore the giving of the 5firir is the removalor executive rtmit- ing of the greatest penalty : So that if pardon were only as Dr. Tw/ffe thought, ^ noH-funire, a not punifhing, then this were the aioQpropcr,as well as plenary pardon in this life But

the

• 28 '^^^ Life of Faith,

chcciuthis,that ohi F^r^isn andjurtihi^on m K/gfcr gocth firlt, which God tflfcdcthby h$ Covcnint-gift : And then God t^etwelh \ii]uj\ or pirdoiud,vvhcn by pardon he hath made us )ufl; ; and if there be any \enUvce^ox any thing equivalent before the day of Judgement or deit'h,hc next femeneetb us Jiift i and latHy, he ujith us as j^j^, that i?, ^sfardmed (all lins of omtf- fionandcomtnidionj whi. his by taking off all puuilhmcnt bothofpjm (or /":«/<; J ani/o/i-, of which part the g»vmg of his Spirit, is the chi.'j 26k on this lidc our Glorilkation.

Note therefore that thus far no Proteftant can deny to the Papilts, nor willdo, that San^irication and Juiiification arc all one, thit is, thif God hari/ g paidoned us tU jure, doth pardon u? cxccutivtly, by givng us his forfeited Spirit and Grace v and by all the comt»union which we have after with hira, and the comfcnf which we have from him.

And further let it bs well noted, that the nature of this executive Pardon ot Ju^tjicAtian ("of which read Mr. HrcAJ^;^ at hrge) is far btt-er known to us, than the nature of Gods /fn/f«tirf/ P<i''^v«anu Juftific%;tion : and therefore there is lefs controverUc about If. For what it is to forbear or tak^cf^ fUH'JhmeHt^ is eallly undcifiood : But though moft Proteftants fay, that Jp^fcation'Mzfer.tenceo^Cod^ they arc not agreed what that fentcncc is. S.jmethmk CtrulyJ that our tiillja- fufication by Faith is but a virtual [entcnce of the Law of •Grace, by which we malt be judged. Otl'ers fay that by a fentcKCe is meant Gods per ft mental efiiwatioyi : 0;hcrsfay, that i$ Angels are his c xc«utio;icrs i Co it is before thetn (where jjoy is faid to be for a linncrs cor.verflon) Luke 15. that dorh declare and /r«fr«cr us pardoned and jult. Others ihink that there is no/Vwr^^cf bat Gods not ifirarion of pardon to oar cm- ftUn<:ts^ or giving us the fcnfc or knowledge of it. Others think that there is no (entcnce till death, or fubhek. Judgment. Others fay that Goddoth ftutence us juli» though we know not tfbircy nori'3W, And Mr. LajTj';^ neteth, that ^as alUonfcfs that God haih no roicf, but a creattd voice \ arid therefore wfeth not words as we i unlefs what Chnlt as man may do in that we know not i fo) his fentence is nothing but his decU- fflf idw thtt he efieeweth us fardoned and ']ujt in title , which is principtUy, ifcotonly) by ka efieeutiorfy and taking 0^ all

pCl:altl€S

7he Life of Faith, 3»9

penalties of fcnlc and lo($, andulingut as pirdoned in title: and fo that ihc givhgtf his Spirit^ is h\s vtry frMtenceef Ju- ftiJicati^M in this life, as it is his decUration as afoiefaid,

Anddoubticfs executive pardon is the molt prrf.d' and camplear, as being the tndvnd ptrfeif^ion of ail the rcO. There- fore God w^i^fr/b ui )ufl in title by Covenant- pirdon ^ and th.rtfore hepMrfn«rfc usas ju/f, that he may tike cfF all penal- ty, and give us the fclici'y due to the r:ght<:ous i and may wp us 4$ thorc that arc made julK

There is nr.uch truth in mod of the forcfaid opinions iHclu- ftvcly, and much faiftiood in their fcvcral excLfxom of all the reft (unlcft their qjarrel b: only ^fM'w/M^, whichof aU the'c is fitlicft called JulfifiettitM. ¥cr i. There is no doubr but o\JiT pitrdtv^ ox Cifijiitattd Jaftihcation in Covenant-tiik, i$ a viwal^sntential Ji^ificjtion. 2. And there isnodoub: but God JkOih ejieem th«.m j'^/^, that are fiift }»jde jjft, and no other Cb.ciufche crreth not :) And that this ejiJmati'iH is finuntia coflC.-pfi* , «$diltir.^from/cMr*«r/d pc/rffj, 3. And it is certain that ihofe Angels that mull execute \\\s((nteHce^Mi\ rttii l<^>fo» it i And it is probable that the Joy itegnor ■P^ a-iyvc^v 7k 0-:>f, inibefrtfence of the Angels of God^ doth intimate that God ufcthordinarily to nonric the converliod of a ilnn« to A-i- gcls (whether the joy here be meant as Dr. Hi-nntni ani others think, Cjj^ii Joyfgnifiidto Angels^ or rather the An^tlf Jiy^ by their frtfence being, in Chort AytgeUrHnt^ or atv-9'ng them, that is, /« tif^ew i or both J 4. And it is granted that God doth ufuaUy give fome notice of his pardon, at one tim: or other, more or Ufs to a finncrs confciencc (though that is too late, too uncertain, too lo.v, ar.d toi unt«j'!^il, and too un- oinlUnt to b= the great and dinmi Jutfifi:,irioH by Faith.) 5. And it is dear, that tilldca-b or J ld;5mcn^ there is no it.c'i (olemn plenary judicial fenttna or dvclaracion as there Will be tncr. 6. Aid it isccrrain,thar at death and jadgmenr, Chr;il as A/=/«, a creature, can (peak^ ut exprel-. hunlcU, as the biclTtd creatures do to one another. 7 And its certain ihit God hath a way of cxpitfling himfelt to ceiturcs, which is beyond our prclcnt underliandings ; But wc may concetvc of It by the fKnilifudcof Ligir, which in the fame inltant revr^i- cih millions of things to millions of pcifons icfpcd^ivcly.

Tc ^ iTiiOu^h

^^O 1'fi^ Lije of Faith,

(Though that JS nothing to hij frefent Jufifcatioft of us by Faith, unlcfsas hercvcaieth it to Angels.) 8. And it is cer- tain, that at the day of death and judgment, God will thus by an irrciiliibic light, lay open every man to hitnfcU, and to the world, which may be called his /f«tf«cf, differing from the execution i and that Chrift in out nature will be cur Judge, and may exprcfs that fentence as aforc^id. p. And it is cer- tain, that Gods actual taking off funijhmtnt^ and giving the bicfling which iin had deprived us of, \s^ declaration of his nind^ which may be Cillcd, an txccutive fentence, and might fcrve the turn if there were no more : And that in Scripture, the terms cf [_Gods ]^dgwg the worldT^ doth ufually fignifie Gods rxfCKtivf Gavtrnntent, rewarding and pm-itHr.g: And (hat God doth htgm fuch execution in this life : and that his givirg the Sj irit is thus his principal pardoning and juftifying adt \ and yet that this is but part, and not the whole of our friftnt executive pardon .* and that glorification in this fcnfc is the highcft and noblcft Juftihcation or Pardon i when God givtth us tfP that iin had forfeited (^But yet wc deny not that GloriHcation is fcmewhat more than an executive pardon, fo far as anymore is then gtvcn UJ, than we did forfeit by our fins.)

I muft deflrc the Reader not to forget all this explication of thcr.ature of Juftiffcation, bccaufc it will be fuppofcd to the under ftandirg of all before and after.

Erfour lo- That the jujiifiedor regenerate never incur axy guilt ir obligation to any funi^ment^ hut only temporal corrections j undtbertfore wedw farden at all of any fin, atlejfi^ ft/ice rege- neraticn, astotbe cvcrlafiingpMnjfhmentt becaufi Chrifi djedto frevint that guilty and confequently the neeeftty of any fuch fardtn.

Contr. This is before explained. Chrift died to procure us that ptrdoning Covenant, which f on its own terms3 will pardon every tin of the Juf^ificd when they arc committed v but not to prevent the need of pardon. Othcrwifc Chrift ihould not fatisfie for any fins after regeneration, nor bear them in his fufferings at all : For his fatisfadion is a bearing of a puniftimcnt, which in its dignity and vfejulnefs is equivalent to our dcfetved, or (to be defirvtd) punifhmcnt. Now if we

RtVCI

The Life of Fdfth. 331

ncrcr do dtferve it^ Chrift cmnot b:ar that in our ftcid,which wc never defer vc : As the fr ev tnt ing o( the fm os rcMtus culf^ proveth that Chiift never luffcred for that fin prevented, be- ctufe It iJ terminus diminuem^ and is no fin i fo is it in pre- venting the dcfcrt of puniftimcnt. And as for CorucihnChniX doth inrii<a fo much as is good for us i and therefore did not die to prevent ir. Bat of this Coatrovcifie I have faid more at Urge cUcwhcre.

Eirour II. Thit Jufiifiationhj Faitli is ferfcct at the firji injiant i tifoHgb SvicttpCattoH be imperfect.

Contr. AgainltthiJ Erroar read Sit. George Hofhjnshook. oiftilvMidn jromfin, (hewing ho«r JujUjicAtion and SAnctifi- cation are equally carrycd on.

it 1$ granted that at our hrii true filth, Wi arc J^ardmediW theyJwj ihit cvtr we committed before, as to the eicrnal pu- nilhmcnt-. Andfo wcaic converted fiom them all* But (as Our Sandtihcaiioa is impcrfed, foj our Pardon is yet impcr- *wdt in m*«> rr/f mj ; tori. Wc are (till liable to ^^jf^^whioh 1$ the wages ol lin, though it be fo far conquered as not t j hinder our ialvation : H:nccb and Eliai went to Hcavcu with- out if, Kcm. 5. 12, 14, 17, 21. Gen. 3. 16, 17, 19 ' ^^^' ^S- 3 1, 26. 2. Wc are ttill lublc to many penal cha.'tifcmcnts la this life i whichthough thcydo usgood by accident, are yet tlic fruits of (in , no father c iilt;(ing a faultlc6 ch;ld,but doing him good in another way; 3. There ave many tins yet Irit uncuied, which though 4J/J»;, they art oar or»HCM/y, yet as *« tvil Mt cured, are alfo penal : 1 am lure that the not-living of more of his Spirit and Grace is penai. Thcrci'brc till our

r*.^ as ours now hath : A. w fay, yju ihall lolcyour ) -.(un:d (ti'.e, uirlcCs you hght and ovtrcome, m mntihcition, luicr- ings, peifevcrance. &c. He that hath » fitk to •« etiatr which 1$ held by fuch a tenure, and wouM b: lol it he O.ould fill in fuch conditions, h^thnot fb pafcdr a title as he thar ispa(UU fych conditions. 5. Tiut pai 40 u which is oo^x .0! fiaspaft, while there arsthoufands moie hcrMccr to bi par-

4 I *

22 2 ^^-"^ ^'/^ of Faith,

dored for tlfc wc (bould yet pcrilhj is no: fo pitft A as that Pifdon and Juft ficiiion ia thcconclufion of our lives, wh«n all fin thit ever will be Gorr.murtd is forgivtn abfolurtly. 6. ThefeJHt^of our prcfcnt Juflification is impcrfcd i it being but in Covcnant-tiilc, »ni feme part oi (xeculha \ the full zvA^ti-(kfenttncetT\i(XiCul'ton, bcjnj^ at the day cf Judg-

ment

.HI-

I leave them thcrtforc to fiy \C.hri^i Kighico'A^nefi imputed toui isfirfea, tbtrefcrt ve areas ferficily jv/f end jujiifi^d Of Cbriji'] who know not what Imfutatiitt here is » nor that Cbrijts pcrfonal Rightcoufncfs is not given to us as pr ^pric- tors, in it fel^^, but in the tffects ■■, ar.d who know not the dif- ference between iehevir.gAi\d blalpheniing, and making our ftlvcs as lo mary Chrifts to our fcWes •, and that know not what need (h.y have ol Chnft, or of Fai;h, or Prayer, or of any holy endeavour (or anynaorc Pardon, and Rightcoufncfs or JurtiHc4tion, than they have already : Or who thinkc that David in his Adulteiy and Murder was as peiftdly pardoned and juftifitd as he will be in Heaven at laft : And in a word, who know not the dffcrencc between Earth and Heaven.

Eirour 12. 7bi/t Chrifl')ufiifi(tbus only as d Pritfi : Or (fay fitkers) only as oheyitig and fuXis'^ying.

Contr. Chr't^ mtrited our Juftificatitn in hisjtateofbuwilia- ihrt^ as the Mediator fuhjectedto the Lavp^ and perfectly obeying it^ and as a Sacrifice for fin. B jt this is not iuftifying us. Chtxii tfered thit facrifice as the High PrieO of the Church or world : Bat this was not jw/^'fy^'g^- Chrift made us the New Co- venant as our King, and as the great Fr«r/>^fr of the Father or Angel of the Covenant, Mal.^. i. And this Covenant givtth usour pardon and title to impunity, and to hfc eternal) And Chrift as ouf King and Judge doth juftifie us by a Judiciary Sentence^ and alfo by the execution of that fcntcnce : f© that the relations moft eminently appear in our Juflification, are all excluded by the forefaid errour.

Errour 13- 7ba$ tve are jufiijied only by thefirji act of Faith t md aSour believing afttffvards to the end of our livny are no iu- jtifying acts at aV.

Confr. Indeed if the quefiion be only about the Name of

Jufiifyini, ^ y^" ^^ ^^^^ *^ ^°^y ^*^' ^^' ^^^^ change into a

fiitc

The Life of Faith, 333

(iarc of r ghrcoufncfs by pardorr, it is true. Bjr ihc f^^ivir.g^ tffif/of Faith ar: of the r^mc ufc and need to the continuing ot our Jj(iihv;ation, Or Ha-c ofRightcoufncfs is(hch;ft a<5t w*s for the ^f^'»H/«^ of ir.

Errour 14. 'I b st \,he continn Ana of o'^^r J unification }ie'dth no other conditioni to ht by us fetfirrmni^ than ibt contiaUJiuce »J thet Failh on ffhich it was hi gun.

Contr. Whcic thif^t/f F^iifib ccntinucth, there our Jufti- ficition dothcaminuc ; BJt that Fiith ncvvi anlinuith with- out fincetc ohedieact to Chrift i and that cbedietse is fart of the condithn of the Cuntinuaitcty or no: loling ojr J iHi;'ication fas is proved before, and at large c fcwhere) The Faith which in Baptifm wc profefs, and by which wc have our firft Jultifica- tion Of Covenant- right, is an accepting of Chrift as our Sa- viour and Lord to be obeyed by us in the ufc of his faving re- medies i and we there vow and covenant fufu re obedience. And as our marriage to Chrirt, or Cvenant-makjag, is all the condition of our /fr/f right to him and his bsni-fits, without any other good works or obedience •, foour Mirri^ge-fideli^y^ or Covenant ksffing^ is part of the cenditiun of our continuance herein, or not loting it by adivorcc, John 15. Col. 1.23. &c

Errour 15. That Faith is n) condition of our part in Chriji, andour JnftificatioMf hut only one of Go di gift i of the Cvtna»$y given with Cbrifi and Jn(iiji:ation.

Errour 16. Ihat the Covenant of Grace hath no conditions on our party hut only djnatives on Gods fart.

Errour 17. "th't if 'be Covenant had any conditions, it rvtte not fret. And that every cm lit ion U a ntert:oriiUs dufe^ «r «t Itafi fame caufe.

Contr. All thcf- 1 have confuted at large clfewhcre, and proved I. That Faifh is a^ proper conditioa of thofe benefits which pod giveth us by the conditional Covenant of Gricci • but not of 4(/ the benefits which he any other way giveth us. It was not the condition of \\\s giving Cbrifi to live »nd die for us i nor of his givmg us the GoJ^e/, or this Covenant it fclf\ net of his g.vmg us Preachers^ or of the jir/f motions o(hi Spirit J nor was Futh the condition of the gtjt of Faith it (elf i becaufc all thcfc arc not given us in that way ^ h^ that Covenant., but M^folutely, as God Ihall ple*(c. T t 3.. 2.Thati

a. That fome Frowipi of God of the hit mentioned gifts, Y\\vc no condtiioH : The promifcs of giving » Siviour to ihc world ) and the promifc of giving and continuing the Gofpcl in the woild > and of converting many by it in the world, and of making them Believers, and giving them new hcartjj and bringing them to falvation, Sec. have no conditi:MS. But thcfe arc promifcs made, fome of them to Cbrifi only^ and fomeof them tofaHen mank^ndy or the xvorld in general, Of prr- diUum what God will do by certain men unborn, unnamed, and rot dcfcribed, called the Ele3. Bat all this givetb no titlt to Fitrdon, Of Jufiificationy ot Salvation to any one ferfon

at all.

Remember therefore once for all, that the Covenant which Iftillmean, by the Covenant of Cract, it that which God of- fercthmenin Baftijntt by the acceptance whereof we become CbrifiUtis.

3. That Gods gift of a 54vioMr, and Ntw Covenant to the worldy are fo free as to be without iny condition : But Gods gift of Cbrifi with all his benefits of Jufiificatitn, Adoftion, &c, to individual ferfens, is fofrec as to be without and conirary to oui dtftrt i but not fo free as to be without any conditi94 : And that he that will fay to God [^Thy grace of pardon is not free if thou wilt not give it mc, but on condition that \ ac- cept it^ yea or defire it, or ask^ ir] (hall prove a contcmnet- of grace, and a reproacher of his Saviour, and not an exaltcr of free grace. There is no inconfiftency for God to be the giver ofgracctocaufe us to believe and accept of ChriO, and yet to make a deed of giit of him to aR on condition of that Faith and acceptance j no more than it is incontitient to give Faitb and Kef entance^ and to command them : of both which the ob- )C^ers themfelves do not feem to doubt. For he makcth both Y\\%coy»mand^ ahd his conditional form o( Promife to he his cholcfl means fand moft wifely chofen) of woi king in us the thing comsianded.

4. 'f hat a condition as a condition is Ho caufe at all, much icfs a meritcritw eaufe : But only the ncnfetfermance of it lufpcndeth the donation of the Covenant, by the will ol the Donor : Or rather it is the Donors will that (iifpcndeth it till the condition bt done. And fome conduions (ignific no more

than

The Life of Faith, - ^ ^

than af^rm of timf : and fotnc (in the rnatttr oi them, and not in the /crw) are a nit-dtmeritirg, or mt- abufwg the Git/rr^ or nct-di^iftig the gif' : and fonnc among men arc merit criottf. And with God every a^ that is chofen by him to b: a condi- ton of his gift, is ple«ff>^g to him, for fomc ^tcial aftituie which it hath to that office. This is the full truth, and the plain truth about conditions.

Errour 18. Ihere it no degree ef far don given to any thtt are Hflt prfeDLy jufitfied^ and that jh all not hefaved: But the givwg of the Spirit [0 far as to caufe us to believe and repent, i* fotne d':gr€i of t x:cHtive pardon : Therefore tve are juftified before ffe belirve.

Con^r. There is a g^eat d gree of pjr</o« given to the world, before converlion, which (hall yet juftifie and favc none but Believers : Gods giving a Saviour to the world, and a New Covenant, and in that an univerfal conditional pardon i yea his giving them teaching, (xhortatims and offers of free grace i and his giving them /i/f and fiwf, and many mercies which the full execution oi the Lav/ would have deprived them of, is a very great degree of pardon. God pardored (o manliind much of the penalty which fin dcfcrved, even prcfcntly afrer the firlttranfgrefllon, in the prom (c made to Adaw, Gen. 5. 15. Many texts of Scripture (which pjrtial men for their opinions fake do pervert} do fpeak magniticently of a common pardon, which muft be fucd out, and imde particular upon ©ur believing. The worid was before under fo much impcffibiliiy of being favcd by any thing that they could do, that they mui\ have procured all to be done firti which Chrift hath done and fuffered for thum , which was utterly above their power. They that were ^daally obliged to bear the pjins of death, both temporal, fpiritiul and eternal, are now fo far redeemed, pardoned jiid delivered, that all the merit and fathfa^ton nc- ceffary t'- sdualforgivcncfs, is made for them by another, and no one uf cntm all (hill perifh for want of a Sacrifice made and accel^tcdiot them \ and an univcifal conditional pardon is cn- a^ed, fcalcJ, and recorded, and offered and urged on all to whom the Gofpelcomethi and noihing but their obftinatc, Wilful refulal or negL (ft, can deprive them of it .' And this is fo great a </fgrtfcf pardon, that it is called often by fuch-ab-

5^6 Ihe Life of Faith,

folutl n)mc<(, as tf all were done* bccaufe all is done which corccrneth God as Lrgijlator or Covtntr.t ntakfr^ to do, b:fore cur own Acctpauce of it.

Sappofc a P/incc redeem all his captive fubjrc^j from the Turkiih fiivc^y, and one half of them Co love (heir ftatc of bondage,or feme harlot or ill company thcrcfyea if all of them dofb. till half of thf mare pcrfwided from it J that they w.U not come away. It is no improper nor unufu*! language fo fay that he hith rtdeemed them, and givin them a rclcafe, though they would not have it. That may h^giventoatnafty which he never hath^ bccaufe he refufcth to accept it i when the Vomr hath done all that bclongeth to him in that rela- tion of a Doner > though p:rhaps as a Perfivader he might do more.

Tnisisthefenfcef Hf^. 1.3. Tyhen be bad hy him f( If purg- ed our fw/ (or made fmrggtioft ofourffis) he fate dctvn on the righ band tftbe Mtyjty on high \ that is, when hehad become « facrificeforfin^ and fealed the Coven jnt by hi? blood.] For a^ual pcifonal pardon was not given by him before our ac- ceprancc.

This if the plain fcnfe of 2 Cor, 5.18, i^, 20. God tfgs in Cbrifi reconciling the world to himfclf, not imfuting to them their treffafpn ("thit is, parchafing and g ving (hcRi a pardon- ing Covenant J and hath committed to us the wad , and mwifiry 0/ reconciliation : N)Vthentice are EwbaJfjJours for Ckriit^ as though God did hefetcb you bym^ n>e fray you in Cbrijh tiead to he reconcilfd to God,

John I. 19, 36. B(hold the Lamb of God ivhich takfth atvsy th: ftnsof the r»orld\ (that is, at a facrifice for (in J A; Heb. 9. 26. Ortcc ift the end of the world hi hath appeared to put away fia^ bytbefacrifice of bimfelj : (Though the faerifi:e isoffiicd only, doth not a(^u illy and fully pirdon ir.) The fame as Heb. 10. 12, After he bad dferedone Sacrifice for fins for ever^ fate dawn on the ^igbt hand of God.

So Mattb. 18. 27, 32. He forgavi him the debt ••• I for- gave thee aD that debt-— viz conditionally, and as David iot- ^iveShimei.

Ffal. 78.5 S. H( forgave their iniquity ^ and dejiroyedfbem n9t; ihit »«, he forgave the temporal p iniftvmcnt, and fu^tnded the

execution

The Life 0f Fattk, 557"

execution of eternal puni(hmei>t, giving them yet more rime and offers of repentance ird of further mercy. And fo he for- gave Ahib and Nineve upon their humihation, liumb. 14. ip. PjrdoH I btfetcbtbee the iniquity of tbu feople, according to tbg grttHntji oftbymercy^ and as tkoubafi f&rgivttt th if people [row Egypt until wt9.

So Pfdl. 85. 2, 3. Ibou haj^orghin the initjuity of thy people \ thou ha^ covertd *]? their fins: thou ba^ tak^n away aU thy

Vfratb Turn ut 0 G^dofour fulvatiou^ and caufe tbiite

anger to eeafe : tvilt thou be angry tvitb uifor ever /> So that they are two palpable errors here alferteJ by the objc<^crs,fzz;.that then M no dfgrte of pardon to fuch ta are net fjved, and thit vpe are]ufiified^t9bin ever xve have any degree of par don. Wc may be fo far pardoned as to have grace given us c/fcclually to be. lieve^ and yet our Juftitication, or the Cove: nan t-forgi vends of eternal puniQiracnt, 11 in order of nature after our believing, and not before it.

Errour I9. That our nuturts are as far from being ahle to be- lieve in Chriji^ as from beir.g able tofuifilthe Law of rvorkj^ and to be jujUfled bj it y they being equally iwpoffitie te us i and as much help H ncctjfary to one as to the other.

Cnnrr. To be juftihcd by the Law of works, when wc have once broken it, is a contradi(S.on, and a «4f«rtf/ impcllibility j as it is to be at once a finncr, an.d no li.incr. Bui () it is not for a finncr to believe in Chnfi :. The impollibili:y is bat itt'^ral at moft i which conHfteth not in a want of natttral facul-ies or poxfir^ but in the want of a ri^it dj^}fitio-i^K)t viOmgnrfi of mind.

And to fulfil the Law of God, and to be perfcd for the fu- ture, isfurely afar higher degree olTpirifuil grace and cxwcl- lency, than to be a poor, weik, fisvtul bcl tv<:r, d^invg to fulfil It. Thrretcrc our llrful natures arc mufi'ft/ii't.her off itom perfeUion than Uom faith. :

5. And though the f*me Omipotencj do all GoJs works (for all God» fovfer is OmnipotencyJ yet tt is not equilly fiafortb^ and manife^ed in all his w^rks : The oiovirg of a feather, and the making of the world, art botli works of 6ra« nipotency ■•, but not equai works or exertions of it.

4. And it It certain that in rtrttm nature^ there i« fach a

U u thing

^ I 1

^38 rhe Lfje of Fafth.

thing as a pro^tr Fover given by God, to io miny things that never are doncj and that ftectjfary 'grace (which forre CkWfuf- ficient) which is not eventually effectual : for fuch Adtim had (Tich P^voer^ and Cuchnecejjuiy grace or hclpj (o havcfoiborn his lirfi lin, which he did not forbear. And no man can prove that tio final unbelievers, have had fuch pcwf rand help 10 have ccieved, if Adam had to hxvc fi^^. But it \s certain that wc have not fuch power' and nicr^ary grace^ to have pcrfedly fulfilled all (he Law.

Eirour 20. That Faith juftifiath as an inflrameHt and on- ly f\

or this I have written at large heretofore. An inflrumcnt properly fo called, is an fj^c/f«r caufe : Faith is no efficient ca^t'e of our JurtiHcation » neither Gods inftrLimcnf, nor ours ; for W4 ju/tinc not our felves inftrumentally : The known un- doubicdinrtrumcnt ofour Juliification, is Gods Covenant or deed of gift \ which is his pardoning ad ; They that fay it is not a Fhyfical but a Mural inftrumcnt, cither mean that its rM)- rally called an injhument, that is, reputatively, and not rea^ i or that It \s indeed a moral injirumeHt^ that is, effeQeth our /«* fiificatifHmordUy. Bat the //xrtf r is falfci for it cffcdcth it not at all: and theformsrisfalfe : for as there is no rtafon \ fo there is no ^tri^ri^^ to prove that God rcputcth it to be what it is not.

All that rcmaincth to be Oid is that indeed Faith in Chriji i^an ad whofe njture partly (that is, oncad of if) confiilcth in the Acctftanee of Chriftliimfclf who is given to us for our Juftification and Salvation, by a Covenant which makeih this btlitving- acctftanee \t% condition. And fo this accepting-aH in the very ejfcnee of it, is fuch as fomecall a receiving injirument (otAfa^e) which is indeed no inftruttient, but an adtmeta^ fhoricaUy called an inftrument (And in difputcs metaphors muft net be ufed without neccflity » and to undcrHind them froprly is to erre.) So that fuch an improper instrument of Ju- flification Faith is, as my tru^ing my Phyfman fand takjug him for my Phyfician) is the infirumtnt of my cure ; And as my trnfting my felf to thccondud of fuch aPi/!;r,is the inftrumcnt of my fafe voy tge > or as my tru^ing my Juttr is the in^rument of My lt/umng\ 9t lather ts • womins mdmage'Confem is the in-

>— «P»i*lll I '■!■■■ I

Tht Life cf Faith, 339

jirumint of all the wealth and honour which (be hath by her husband. Indeed Marriage may be better called the in^rutvtnt ofiti that i$, not her 0W4 conjent fwhich is properly the rf- ceivirtg cmdition) but the confent and aSual niarriagc by ber imhani: For he\ix\\tgivtr. And fo the Ctvcna^t is Godt ]ufttfying injiruniem, as lignifying his donative confcnti and Btpiifm is the infirutfieht of it, by folnnfi invejiiturs or tradition* as the delivering of a Key, is the inftrumcntal delivery of th«e houfe.

The cafe then is very plain to hinn that is but willing to un- derhand, viz. that Fgitb in its effencf.is b-fidcs the affenting ads, an accepting ofgncffered Saviour for our JujilficatioH^ Sattdifica' tionartd Salvation^ *nda tru'^iy.g in htm: Thit this ait of filth being its ejjtnct^ is the cncli ep for the ufe that God in his Covenant hath appointed it unto : brcaufc h« Will give u$ a Saviour freely, but yet not to be refufed 2nd negUOed, but to be thankfully and honourably recciveJtnd ufid : Thit this fi>{Cial aptitude o(¥nthy ox 'ns very fJpHCe, is the rrafouwhy it is chofen to be the condition of the Tc/iiment or Gift : That this iame effcnce and apritudc, is that which fome call i:i Receptive or Pagive InjiTumentality : That this (feMce and aptitude ii not the neereli reafon why we arc ju/iificd by if , for then F<iir(» jj F^/t;^, and as fuch an a3 or jv ri;^ of ous ihould jaihf.c^ ^ndihzt ex dpere jperatoy and that wiihout or againft Gods will. For if Gods nc/i7have inferpofcd, thcfg- «i/ier ofthat ipi^ muft reeds be the chief and nearest r.afon ; Therefore this a(^ foapt b ing by God made the c 'adit ton of the Gift or Covenant, us n:arc(t and chief mterclt (l will not callitcau(ali:y; in our JuHiHcation, is this o^ice of a condi- tion. Therefore in a word, ppe are jufii^ed I y Faith direQly as^ ir becaufi'tt *r the ccnditio pneiua.^ (he pcrfotnainec of the co^' dition of (he Juliifying a^ \ and it was by G^d msde rhc con - dirion, b:caufc it was \n'\ti nature ml) apt thereto i which aptitudi \r\%y hz metaphjrtQu^y Qjt]\i.d its Recepnvt IniirNrfffttta- lity : And that thus as it accepteth Chrifi f^r Jujlificatim^ Adopt ion, SanQificaXisn and Ghnfiijtwx \ ion is Hrlt the trie. taph»ricalififiritment o(o\ij part inLkrijl f and hur ecnfequent, ly ibc rnetapkerical inffrumtnt of our title^ to pardon^ the iipir it and Heaven i and in no tolictable ftnCe at all Chow figurativK

U u 2 foev.rj

340 The Life of Faith. _^

(bevcr) is it any inftrumcnt of Gods fintence of JaOificafion Cwhich yet is all the Juliirtcation acknowledged by the ufual defenders of In'humcnftlity) favingasit may be faid to give us a r/gfer to it, by giving us conftitutive JuflificAtion in the pardon of our fins.

And the Scripture never faith that Faith jujlifietb w, noi CiWtth it Jupfying^aithy but that wcutcjuftified bj Faith, «nd moft commonly {^0/ Faith'] for the ufualltft phrafe is In 9r;5-5a'-', ex fide^ aj it is fx operihuf^ when Jufiification by works is dcnytd ^ which is not the mccr lajtrumentality of trorks.

So that here IS a double crrouf, i. That F*ith juftiHc:h as a f rue and proper inftrumcnt : 2, And no other way.

Errour 21. jhat Faith Caufeih Jujiificatiou^ ai it can/eth Sandificattm i ai rttuch and as fro^cHy.

Conrr. Faith c^w/irr^ nor Jiiftification at all, but only is the Condition oiit : But Faich caujeth the tfS/ of other graces by a pioptr efficiency i believing is a proper efficient caufe of the wills volition, complacency, confent, ^though but a moral efficient, becauft the liberty of the will forbiddcth the Intellcd to move it per modum mtur^.) And the wills confent pro- duccfh other a^s, and phyfically excitcth other graces: Be- caufeto love, and dctirc, and fear, and feek, and obey, arc a^s of our own fouls, where one may properly caufe another : But to )upjie or pardon is an a^ o(God : and therefore Faith equal- ly procureth our right or title to Juftification and to Sanguifi- cation and G/ori/ic/«io« v butirdeihnot equally effcQ thtm, 2 Cor. 7. I. Let us cleanfe our {elves from aS filth in{fs of fiejh and Spirit^ perftQing bolinep, &c. Not let us pardon and ju- fiifie our fclvcs. James ^.%. Cleanfe your hearts youftHtiers^ &c. Ifa. I. U^afhjou^ntah^you dtav^put awt^ the evil of your doings ■■, (not your guilt and punifhment.^ So only Chrift cleattfeth us from aVfmanduftrighteoufntfsy 1 John 1,7, 9. Judczi. Keep ycurfelve^ in the Love ef God. John 15. Abide inwe. &c. i John 5. 1 8. He thAt is begotten ofGed, ksepeth himfelf^ &c,

Errour 22. That the Faith byrfihichtve are juflifiedy ismt mttnyphyfical a&s of the foul only^ but one, Errour 23. iba^ if « ^nly fnaQ »f cne faculty of the

ConCf.

The Life of Faith, 5 4 y

Conti. The contrary is fully opened before, and proved at large elfcwhcre, and through the Scripture. Faith is f m VaveaaKt well notcth) the ad of the whole man : I was wont to fay oihothfacultitSt I now fay of the three faculties which conftitute the (bal of man, the Potejlative^ the InteHtUive and the Volttive. And (he /ijpnt it Cc\f >s many ads Cas ads arc phylically fpecified by their objeds) as is (hewed. It is one WDrel 4^ or work ol the foul: Like fruiting a man as my Phyfician , which is a fiducial confent thit he be my Phylician, in order to the ufc of his remedies ; Or as taking a man to be your Piiace, Husband, Tutor, Miftcr, &c. rphere he that will tell people thit takjrtg fignificth but one phyHcal ad, would be. ridiculous. And he that will fell people that only one phylical ad ofone ficuley is it that they muU look to be juftilied by, will be much worle than r idiculoas.

Errour 24. Tbatweare'jufiifiedhyFaitb^ net at it rpceivetb Chrifts ferfon^ but bii benefits cr righttoufneff.

Contr. The contrary is before and after provcdfand infix- ed on by Dr. Prefton at Utge.) Indeed we receive not Chrift* pcrfon it Cc\(f>byftcafy i but his perfon in the n0ice and reUtioH of our Savimr \ as wc mutt chufe what perion fhall be our PbyficijH^ before we take his medicines, or receive our health i but it is only a confent that he and no other, bi our Phyli- cian, which we call the takjug of his perfon. And Co it is here.

Errour 25. That it if one a^ $f Faith which givetb us right t9 (Sbrtft^ and another to hi* right eoufttefs^artd another to bit teacb- ing^and another to hit Spirit ^and aMtber tt Adcpion^and to Hed- ven^&c. and not (he fame.

Contr- This is i. Adding to the Wofd of God, and that in a matter near our chicfcft comfort and fifety. Prove if, ot affirm it not. 2. It ncorruping^^jindferverting^ and conira- diUingtho Word and Covenant of God, which unitrdly mike- eth the fame Faith (without kny fuch difiindion^ the zoiAi- tion of all the Covenant-gifts, Mark^ 16. 16. John 3. i^, &c.

Errour 16. 7hat tboufh the fame Faith Pi^hicbjujlifietb d)\h bt' Utve in him g{ a Teacher^ as a King and Judge ^&c. yet it ^lifitth « 9nly quatcnus rcccptio jurtitisc, nsit is the receiving ofChr:^$^ Kighteoufnef^ Wu 3 ConU.

2^, The Life of Fdith,

Contr. Sc« m ray Difpute of Juftification, my Confutation of this Affcrtion in Mr. Warner. Properly Fairh juftifieth not at all > but we arc juftiHed of oi by it as a condition by the tcnour of Gods deed of gift. And to far as it is the condition in that gift, (o f^r we arc ju(\i5cd by it. But it is one entire Faith in Chrift, which is the condition, without fuch diftm- dion i therefore we are fojallificd by it. 2. Accardirig to that Rule, there muft be as many a(fts of Faith, as there are benctits to be received, and the title to be afcribed to each one accordingly. 3. The natural rcUtion of the all to the ol^jcfl, (hcweth no more but what the ««t«rf or tfpjfc/ofthat Faith is, and not how we come to be juftified by ir. 4. The fcnfc containcth this falfe Propofif ion [Hxcfidet qua talit^ or ana. fidts lufiificdt : Faith ai Faith ^ or as tbit Faith, in ^eaiCy juftiiieth (which fome call the (7e credere) For it is the tf- /e«c« of Faith which they call its Reception o( Cbrijis Rin^hte- •iffHtfl. 5. The true pafTive Reception of Righreoufncfs and Pardon, 1$ that of the ferfon, as he is the terminus of the do- native or juftifying a(^ of the Covenant : To receive Pardon Bioperly, is to he fardmtd : But our J3he Receiving or Con' fent^ is but the ctndtthn of it « and there is no proul or reafon that the condition ftiould hi Co parcelled. 6. Yet if by yoar quatentts you intend no more than the dcfcription of the i6t of Faith as eflentialiy related to its fubfcquent bencfir, and not at all to fpeak of Its conditional nearcd intereft in our Julbfica- tion, the matter were lefs, 7. But the truth is, thtt if we might diftinguifli where God doth not diftingui(h, it were much more rational to fuy, that taking Chrijifor a true Msf- fengerofGody and a Teacher^ andSan&tfier^ andKtngy hatha greater hand in our Juftification, than taking him to juftifi* us (fuppoling that all be prcfenr.) Bccaufc the common way and reafon of conditions in Covenants is,that fome what which the piity IS r»i^i»g of, is promifcd upon condition of (bme- thing which he is untviUtng of, that for the one he may be drawn to confcnt unto the other ; As if thcPhyfician (houli fty [li you will take mc for your Pnyfician, and rcfufe none of my medicines, I will undertake to curcyou.^ Here it is liippoild that the Patient is iPiSing of healthy and not mUng of the Mtditmi't but for healths fake ^ and thercfere confcnting

The Life of Faith. 545

CO (he MeMcmrs ( or rtccivirg this man to be hiS PhyHcian as a pcfcnbcr olihc Medicines) is more (he condition of hit cufc, than hisconrcjifing to the cure it fclf, or receiving the Phyficjan ar- the caufeoT his health: So here if is fuppofcd that condemned (inncrs are already willing to be ]ujhfied^ far- dontd ind faved from pumlhrncnt, but not willing to refent and foUow the teaching and coHnicl of a Saviour i and there-, fofc that Pardon and juitification is given and offered them, on condition that they accept of, and tubmit to the (caching and government of Chriit, and of falvation from (heir fins: But (he truth IS, we mutt not prcfumc beyond his revelation, to give the reafons of Gods inrtifut ions : We arc fure that the eriiire Bc/if/"ia Chrill, and accepting of himfclf as our perfedt Saviour irn order to all the ends of his Relation, is made by God in his Covenant, the condition of our title to the bene- fits of his Covenant con jundly : And It is not only the be- lieving in thrift for pardon that as fuch is the cond ition of par- don i nor is any one a<^ the condition of any benefit, but as it is apart ofihit whole Faith which is indeed the condition.

The occafion of their errour is, that they contider only what it is in Ghrirt the ohjcQ of Faith which juftirtcth, fin6tlfieth,6cc. and they think that the aH only which is exercifed on that ob- jed mult do it » which is a gro's miftake : Becivfe Faith is not like t aking of mony J jewels, books, &c. inrooncs hand, which is a phylical ad which taktth poiTcffiOn of them : But it is a Jm or Vebitunt, a Kigkt and ReUtion which we are moraJIy and paffively to receive, as conttituting our hrlt Jultification and Pardon ; and as the cotidition of this we are ro take Chrift for our Saviour, which is but a pbyftcial aQive ruftafbirUal re- eetvingy in order to the attainment of the fiidfaffve proper rr- ceiviMg ( For recipere proprie €ji putt.)

If an Ad be paffed, that all Traitors and Rebels, who will give up themfcWes to the Rings Son,as oue that hath ranfom- ed them, to b: taught and ruled by him, and reduced to their obedience, & to be their general in the wars againft his eneGaic'B (hall have pardon, and lands, and hi)nours,and farther rewards after this fcivice •, here the Prince hirufcU doth deliver them by hts ranfom, and enrich them by his laads, and honour them by ki« hoioui or po wer,6<«. But their ad of giving up themfel ves

u

2AA The Life of Faith. \

to him urtdcr the notion of a Ranfonricr, doth no more to their deliverance, than their giving up themfclvcs to him un- der the notion of a General 6t Ruler, See. Bccaufe it doth not free them aj it is fuch tn aH^ but at it is an i^ mide the con- dition of his gift.

And note that I have before proved, that evtn as to the objc^ Chrift \uftiriethusin all the pircs of his office.

Errour 27. Ihat bel'ttving in God as God and our Father in Ckrifi, it not an ad of Jufiifying Faith, but only a eonfequent or coHComtant of it.

Contr. I. No doubt but God mufl fome way be believed in, in order of nature, before ChriH can be believed in (as is proved ) who can believe that Chrill is the Son and MefTcnger of God ? who bdieveth not that there is a God ? Or that Chrift reconcilcth us to God, before he be- lieve that he is our offended God and Govcrnour.«2. But t& believe in God as the end of our Redemption •, to whofc love and favour we muft be reftored by Faith in Chrift, and who pardoneth by the Son, is as effcntial an a^ of Juftifyirg Faith, as our belief jn Chrili

Objcdt. But MOt quatenui jufiifieaTitif^ aal of Faith as ]ufiifyip!g. Anfvp. If by [_^i j"fiifyi»g^ you mean [^ttot as iffe^iyigju- Jti/ictfiMH"] it is a falfefuppofition: There is no fuch Fairh. If you tnean {not as the condition of Jujiification'] it is ftlfe : It is as efTential a part of it as the condition. If you mean £«ot as FAitb it denowinattd Jujiifyiagfront the eonfequent henffit'] its true, but impertinent : For the fame may be faid of Faith m . Chrift i it is not called [Faith in Chrifi'] as it is called f by you) Juftifying. And^yet I may add, that in the very pbyfical nature of if» Belief in God as our God and End^ is elTcntial to it : As confcnting to be healed is effcntial to corfcnting to thcPhy- fician : and confcnting to be reconciled is elTrntml to our con- fcnting to a Mediation for that end : Becaufe the refpcd to the end is effcntial t6 the Relation confcnted to.

All the Faith defer ibed Heb. ii. in all thofe inftances, hath fpccial effential rcfpcd (o God.

So huh Abrahams (iithi Raw. 4. 3. Abraham believed Gmi^ andk fpai imputed to him for rigbreoufmfi - v. 5. T'o bm

thatf^orkctbft9$^ ht bclievetk m him Con God) that )ujiifi(th

the

T^t Life of fAitk, 5^5

tbeutigodly, hit Faith it counted for right eovfne/s y, f .

Bltjfed ii the man to vfbom thi Lord tviB not impute fvt -v. 17.

Befon him t^bom be btlitvtd^ even God trh9 (luiek^enetb the dead"- r. 20. He daggered not Mttbe Pramife ofGod-Beini fuly perfffadedy that what be had fromifed, hevoas alfo able t$ ferform. v. 21,22. And therefore it wat imputed to bitn for right eon fnefi. Notv it vat not ipritten for bit fakf alone that it vfas imputed to bim^ hut for Ui alfa to vhom itJt^aU be imputed, If tve btlieve en him vpho raifed uf Jefm cur Lord from \be dtad.

Abundance fuch telUmonics are obvious in Scripture •, but this being as plain as can be fpokcn, he rtaakcth his own Faith, who rcfufcth to believe if. Our S-^i^h in Ge^ S5 Goti hiih aa tnnchhandinoqrjuftification, asoui Faith in Chriftas Mc- diatour.

But the form of the Baptifnul Covenant which the Church ever uftd, fully provcth it as is aforcfaid, though to anfwer all ignorant cavils againft it, as an unnccclTary tedioufncfs I pifs by.

Errour 28. the helief of Heaven, or the life to eemr, isnotf^ fential part of Jujiifying Faith as fuch.

Contr. The laftanfwcr to this Errour is fufficicnt: Hcavei if thccvcrlaftingvifion and love of God ^ and therefore we arc juftified by bchcving it, though not if alone : It is ef- fential to our Saviour, tofavcand bring us to the fruition of Go«f.

Errour 2$?. That Jupfying Faitb is a believing that I am jufitjitd^ or eUOf andjhaU be faved by Chrift.

Errour 50. Thai tbis^Mitb is afuOaJfurance, erperft^ifm 0t letH^ excluding dottbting,

Contr. I. We are juaified by believing and accepting God for our God, and Chrift for our Saviour, that voe may be ju- ftified i and not by believing that we are)Hfiified. a. It is falfc, and evei will be, that any of the pr^/citi (as AujUn and rra/jprrcallthetn; otthcNonEleO, are eleft, or iu(iiHed, or Will be faved : But the Non-Elct^ are commanded and bound to bclicvt with that fame kind of Faith by which we arc jutti- fied ; Therefore to believe that they themfelves arc clcd, ju- ftified, aad Oiall be faved, is not ihit kind of Faith by which

346 The Lifi0f Fai$b.

' , I I 1 1 ■ »r ■ I ■ , , -

we are juftiried. No men axe bound by God on pain of dam- xittion to believe a lye, nor damned for not believing it. 3. Af- furance of pcf fonal pardoOf . is the happinefs bat- of few true Chriftians in this life i And whars it is, it is Only an effc^ft or confcqucnt participating of Faith : Sec Mr. Hicff^an on this (fubje^. / Errour 31. Ihe meaning of thgt Article of our Crted [Ihe- y hevt the remijjion 9f fins'] is^ I believe that wy cwa fins are far-' given to we ferfonaSy.

Contr. Though worthy Mr. PerkJnSy and other ancwnt Di- vines have too much countenanced this expofition, it is falfc. The meaning of that Article is but this \_I believe that afvfficient 'frovifwnf9rParik-*iii made kyCbrifiy both for fms before regene- ration^ and after- fault which {haU be repented of •, and that a fardoningCcvenofit is made toaV^ if they will repent and believe ■» a>id to me ai TFcB as other s^ and 1 accept of that gractms offer ^ and trufi in that Covenant in Chrifi.']

Its dangerous mifcxpounding Articles of the Qict^.

Errour 3 2. At leaji it is an aQ of Divine Bdiefto believe that I am elicty and \u^ijied^ andfijaS be faved.

Contr. Many have been a great fcandal or fnare to harden thePapifts by aflcrtir>g this. But the truth is, itis butaia- tional condulionfrom two prcmifcsv the one of which is of Divine Revelation^ and the other ofinvpard ei^trienee \ and all that is capable of being a controveific to the judicious, is only de nomine^ whether logically the conclufion be to be denomir oated from the more ddile of the prcmifcs, or from both by participation, as being both an aft of Eaith, and o(ReafoH, fe-f cundum quid, and of neither ^rwf//citrr. But it is commonly concluded, that the more debile of the premifcs mu(t demminatc the conclufion ; And it \%ctrtain de re, that the conclufion can be no more certain than it.

Obj.'ft, Bi4t tp ben the Scripture faitb^ Hetbat believethjhai be faved , it is equipollent to this, [/John believeyandtheref^rt IfijaHe faved.']

Anfvp. A gfofs deceit. That I believe, is no where in the Scripture : If it be, doth the Scripture fay, that all men belitve^ ot only fome ? Ufome, doth it name them, or notifie them by any thing but the marks by which they mail find it in them> febcs I Objc^.

The Life of Faith. 347

Objc6t. But be that believetb may he m fun thst be helievtib^ 0S tbat the Scripture m true.

Anfvf, Butnot that he is/?wrf, and cxccedeth all hypo- crites and common believers: At leaO there arc but few (hat get fo full an aHurancc hereof.

Objcd-, 7hi Spirit tritnc^fttb tbat xve aft Gods cbildren: And t^hiltevetbe Spirit, is to believe God.

Anftv. The Spirit is oft called in Scripture, the tvitnefsy and plfdgty and earn^iy in the fame ftnfc \ that is it is the evidtncc of our tight to Chrift and life. If Any man bave not bis Sptrjt, be is none oj bis, Rom. 8, 9. And bereby tvt J^Mcnr that be dveU etbinuSy by the Spirit which he batb givm vs. As the Spirits Miracles were the wimcfs of Chrift, Heb. 2. 3, &c. objcdively, as evidence j$ called tvitnej/. a. And withall the Spirit by iVu^ ntinatioH and excitation helpcth us to fee it felf a! our evidence. 3. And fo rtjoyce in this difcovery. And thua the Spirit wit- ncffcth our adoption. But none of theft arc the proper ob- jects of a Divine Belief. I. The objcdive evidence of ^>j//«^/r rnUf, is the objcd of our rational felf-icquaintance, or con- fciencc only. 2. The illuninating grace by which we fee this, is not anew Divine tefiimeny^ot proper RevtUtion, or tVordof Godi but the fame help ol grace by which all other divine things arc known. And all the Spirits grace for our undcr- ftanding of divine Revelations arc not new chyctive Revela- tions themfclves i requiring a new ad of Faith for them. A arer^ or proper Revelation /row G#rf is the cbjcd of divine be- lief i othciwifc every illuminatirg a6t of the Spirit for our w«- dtrHanding Gods Word, would be it felf a new word, to be be- lieved, and (b in infinituw.

Errour 33. Doubting of tbe life to come, troj the truth cjtbi C§j^tl, tfUlnot ftandmtb faving Faitb.

Contr. It will not (land with a confirmed Faith ; but it wilj with a fincert Faitb. He that doubtcth of the truth of the pro; mifc, fo far as that he will not venture life and foul, and all his hopes and happincft/emporal and eternal upon Jt, hath no true Faith : But he that ^f^M/^rftil?, bur yet fo far b.l cveth the Gofpel, as to take God for his only God and portion, and Chritt for his only Saviour, and the Spirit for his Santaificr, and will caft away life, or all that liand ia compctiiion ,

Xx 2 hath

W^=m*»mM^m^JLM-»:^^M

24.8 ^/-"^ Life of Faith.

h«th a due and Caving Faith > as is before proved.

Etrour 34. That Ripehtanct is no condition of Pardonor Ju- fiijiegtitn » for then it would be equgl tberttH tvitb Faith.

Contr. I hive dfcwhere at large proved the contrary from Scripture. Rtfentgnce hath many ads as Faith hath. To rtfent (as it is the change of the mind) of our Atheifniy IdoU" try^ and not loving God, and obeying him, is the Qmc motion of the ioul denominated from the terminus a quo^ zs Faith in Gody and Lcve to God is denemtnated from the ttrminus ad quem : This is Kefeniance toxvards God. Repenting of our Infidelity igainft Chrift, is the fame motion of the foul as he- litving itt Cbrifiy only one is denominated from the oi'jccf .f«r>i- edfroTtfj and the other from the obyct'turned to. By which you may fee that feme Repentance is the fame with Faith in Chrij} i and fbme is the fame with Faith in God * and fome is the fame with Love to God •■, and fome is but the fame with the hiving of fome particular (in, or turning to fome particular forc-ncglcdcd dLty. And fo you may cafily rcfolvc the cafe how far it is the condition of Pardon> Repentance, as it is a return to the Love of God, as he is our God, and End, and All, is made the final condition of further blclfings as ncceffary mand of it felfas the end of Faith in Chnrt: And Rfpentancc of Infidelity, and Faith in Chril^ is made the Mediate or Medi- cinal Condition. As confcnting to be friends with your Father or King after a rebellion > and confcnting to the Mediation of a friend to reconcile you, are both conditions, one f the more j)oh\c) dt fine ^ and the other ^;m«^}ii ^ or as confcntirig to be (ured, and confcnting to takePhyfick. They that will or muft live in the dubnefs of confufwH^ were hef\ at leaft hold their tongues there, till they come into diftinguifliing light.

Erroui 55. That all other acts of Faith inCbrift (as eur Lord, or teacher, or Judge) or of Faith in God^ or the Holy Ghofti allconfefing /?«, aKd praying for pardon^ and repenting and forgiving others, and receivingBaptifm^ &c, are the vporkj which Paul excludeth from J unification : And one act of faith dfi^ ly heingthe Jt*fiifyiag Injirumenty be that loo\ttb to he }ufiifiedl>y any of all tbefe^ befides that one act, doth look^ for Juftification bj fTori^s, and confcquently is fallen from grace. Contr. This it not only an additioo to Gods Word and

Covenant

.a'Yiii I . . .

The Life #/ Faith, 3 49

Covenant [not to be ufcd by them that judge it unlawful to «dd a form or ceremony in his worfhip) but it is a moft dangerous invention to wrack mens confcicnccs, and keep all men under certain dcfpcration. For whileft the world ftand- eth, the fubnlcU of thcfc Inventtrs of new doftrincs will never b; able to tell the world, which is that one fole ad of Faith, by which they are juftified, that thtymay cfcapc looking for a legal Jurtification by the reft : whether it b: believing in Chnfts Divinity, or Humanity, or both \ or in his Divine,or Humane, or Habitual Righteoufnefs, or his Obedience as a fubi.d,or his Sacrifice, or his Friefthood olTering that Sacrifice, or his Co- venant and Promifc of Pardon and Juftification , or in God that giveth him and them •, or in his Refurrei^ions, or in Gods prefent fentcntial or executive Jurtification i or in his final Sentential Jurtification, &c. No man to the end of the world (hall know which of thefc, or any other is the fole jwrtifying ad -) and fo no man can fcape being a legal adverfary to grace. Unhappy papifls, who by the contrary cxtream.have frighten- ed or difputed us into fuch wild and (candalous inventions. Of this fee fully my Difput. of Juftification, againrt the worthy and excellent Mr. Anthony Burgefl.

Errour 3 6. That our ovpn Faith is not at 4D imputed to us f«r Right ecu ftufiy tut only Cbrijis Kigbteoufnefs rtceived by tt.

Contr. The Scripture no where faith,, that C*r/jf or hit Kigbteoufttep, ot h\s 0 be dienc e, or his S at iifaO ion \i imputed to us: And yet we juftly defend it> as is before explained, and as Mr. Bradfhavp and Grotitu de fjtitfaG, have explained it. And on the other fide, the Scripture often faith, that Faith if imfuted for Right eoufrtffi, and rtiill be fo to all that believe in Gpdtbtt TMifed [hrijt (Kont. 4.) And this thefe objcdors pe- remptorily deny. But expoundirg Scripture amifs, is^rmuch cleanlier pretence for errour than iflut denyal of us truth. And a true Expofition is better than either.

The fame God who hath given us a Saviour to fatisfie legal jyflice, ttid to merit our Juftification againlt the charge chat we are condemnablc by the Law of Works i harh thought meet to convey our rir/f to this Chrift and JufiificatioD, by the Inftruffientahty of a new Covenant, Teftament, or pardoning Adi in which Cthough he abfolutely girc nrisny antecedent

X X 3 mercies,

250 7he Life of Faith,

mercies, yet) he givcth thefc and other Rights, by a condi- tional gift, that as the Reward of Glory (hould have invited man to keep the Ltw of Nature and his Innocency i fo the Re- ward (hould be a moving means to draw men to believe. So that there is a condition to be performed by our ft! ves( through grace) b.fore we can have the Covenant right to Juftification. Now when thit is performed, Chrift then is our only Righ- teoufnefs (as aforefatd) by which we muft anfwcr the charge of breaking the firlt Liw, and being cnndemnablc by it. But we can lay no claim to this Rightcoufncfs of Chriif, till we firft prove that we are our felvcs inhrrently righteous, againft the chii^coi being impe f it entVrtbelieven. This fa If e acctif^' rio» we muftbejuft ficdagiinlt by our own Frf/r^ and Kepen* tartci i that we may be jullificd by Chrift, againft the true ac^ cufation of fiming againft the L^ir, and thereby being con- demnablc by it. Now as to our Legal Rightcoufncfs, or Pro- Ifgal rather, by which this laft muft be avoided, it is [_only the mtritiofCbrifl.givetitousin itt fruits, in the Netv Covenant^ even the merits of bit ehediatce and J'acrifice.'] But our Faith It felf is the ether Kighteottftti^y which muft be fonnd in cur pcrfons to entitle us to thit fiift : And this b:irg it, and being all (in the fcnfe aforefaid^ that is made the condition of our pardon by the New Covenant i therefore God is faid to impute it it felf to us for a Right ecu fnefs^ bccaufe that condition make- eth itfo i and to impute it to us for our Kighieonfnefs^ that is, as all that row by this Covenant he requirech to be perfonally done by us, who had formerly been under a harder condition, even the fulfilling of the Law by innocency, or fuffcring for Uni bccaufe he that doth not /w/j5/ nor prfi^f, as is faid, yet if he believe^ hath a right te the Juftification merited by Chrift, who did fulfil tndfatiifie. This is eafie to be underftood as undoubted truth by the tPiUing \ and the reft will be moft cob- tentious, where they are moft erroneous.

Errour 37. Tbgt fmcere obtdtence, and aU aUs of Love^ Ke~ fentMHce^ and Faith faveont^ do jvjtipe ut only before mem and cf that fpeaks*b St. James, ch. 2.

CoDtr. X muft refer the Reidcr to other Books, in which I have ful'y confuted this. How can men judge of the a^s of Repcntince^ Faith, Love, &c. which are in the heart ? And

James

the Life of Faith, 3 52^

jAWfi plainly fpcakcth of Gods imputing Kightcovfmfi to Ahra- itfwi, Jimcs 3. 21, 23. And how (hould mrw \j\ii\c Abraham for k^Bing hi* only Sou ? And how fnull a matter is juftifica- tion by Watty when we may be favcd without it ? ->

a. SiHcertObediertce to God in Chrift^ is the condition of ihc continuance, or not loling our Juftiticxion hcrf,jnd the fccon- diry part of the condition of our final /V«tf«r;tf/ zr,d exicutive Jplhfication. •

Errour 38. Ibjt our inhtrtnt Kighteettfntfi Itfore difcribed^ kath M flact of a condition in our Juj}ijication in th( day of Judgement*

Contr. The Scriptures fully confuting this, I have clfe- where cited. All thofc thit fjy, wc fhall be judged according to our tvorkj^ &c. fpeak againft it ; For to be yudgcd^ is only to bejuftifirdoi candemned : So Rfv. 22. 14. Mattb. 25, &c.

Errour 39 That there is no Jujiijication at Judgencent to he expeQed, but only a declaration efit,

Contr. The Dectftve fentence and dechratien of the Judgt^ is the mort proper fcnfc or fort of Juftification, and the per- fcdion of all that went before. If wc (hall not be then jujU- fied, then there is no fuch thing as Jollification hy Sentence : Nay, there is no fuch thing as a day of Judgement > or elfe all men muft be condemned. For it is moft certain that wc muft be ']uftified^ or condemned, or not']udged.

Errour ^0. That no wan ought to belisve that the ccnditional Covenant., AQ or Gift of Juflification, belongethto him as a mem- her of the lofk world t or as a /iwwf r i« Adam i b'cauft God hath made no fuch gift or fromife to any but to the EU£},

Contr. This is confuted on the by before.

Errour 41. That though it befalfe that the non eled are eU^, Mndtbat Chrifi dyed for tbent^ yet they are bound to believe it i nery man of him fe If., to prove that they are tied. ""Contr. This is confuted on the by before. God bindcih,or biddeth no man to brlieve a lye,

Errour 42. Ibat vc* mufi heli'Ve Gods 'Eledion, and our Ju^ fHficatimy andtbefpecial Love of God to Uf, before vpe can hvt him viib a fpecial Love : Becaufe it tviUnot caufe inus a fpecial Uve^ to believe only a common love o/G«<i, andfucb as h: b^th to the mcksd and bit enemies,

Ccnrr.

552 The Life of Faith.

- -' — - *-

Contr. No man can groundcdly believe the ^rrij/L9z/*c^ Godtakim^ nor his own Election or Joftification, before he btth (yea before he find in him(clfj g^ecial loveto G$d. Bccaufc he thii hath no [fecial love to Gody mud believe a lye if hcbe- hevc that he is juftified, or that cvci God revealed to him that he is cledl, or fpccially behrved of God : and no man hath any evidence or proof at all of his election, and Gods fpccial love, till he have this evidence of his fpecial love to God. Till he know this, he cannot know that any other is finccrc.

2. They that deny or blifphcme Gods common love to fallen roan, and his univcrfal pardoning Covenant, do their worft to keep men from being moved to the fpccipl Ltvt of God by hiscontmcn Love : But when ihey have done their worft, itfhillftand asafureobligition. Is fherc not reafon enough to bind men to love God above all, even as one that yet May be their happinefs in his own infinite Goodncfs, and all the revelations of it by Chrift, and in his Co loving the tvorU^ a* to give hit ctily SeH^ that tvbcfoever believeth in bim jhtuldntt ftf'Jh^ but have everhjiittg life. And in his giving a free pardon of all (in to mankind, and oifering life eternal to them, fo that none but the final refufers fliall lofe it, and intreatirg them to iccept it, dec > Is not all this fufficicnt in reafon to move men to the love of God, if the Sfirit help them to ntaks vjeofKea- fon ("as he muft do what Kcafom fbcverare prefented to them J unlefs men think that God doth not oblige them by any kind- nefs which they can poflibly ceje^ ? or by any thing which many others do partake of ^

Yet here note, that by Gods common love to mtn,I do not mean, any which he hath to Reprobates, under the confidera- cion of final defpifcrs of his Antecedent Lave: But of that Ah" tecedettt Love itfelf, which he hath (hewed to loft mankind in Chrift.

And note alfo, that I dd not deny but that Love of God in fone men may be true, where their own frtfumptitH that God hath ele^ed them, and loved them above others, before they had any proof of it, was an additional motive i But this is mam ir4j, and not Gods.

Errour 4;. That tyufiiHg t$ any thing, favt Gid uni fefiu €bri(tJor wr fsivntitn^ 9 fin sttddamiiM.

CMtr.

The Life of Faith, gj^

Contr. Confution chcatcth and choaketh mens underhand- ing. In a word, to truO to any thing bnt God, and Chri(>, and the holy Spiiir, for any of that whkh is the proper part of God, of ChriH, of the Spirit, is (in and damnable. But to ttaft to any thing or pcrfon, for (hat which is but his own part, is but our ditty. And he that praycth, and readcth, and heareth, and endcavoureth, and iooketh to be never the better by them, nor trufteth them for their proper parr, will be both heartlcfs and fotmal in his work.

And I have (hewed before, that the Scripture^ the pfomiftt the Ap^Ui^ the Mitiificr^ and every ChrijHan and bomji want hath a certain trvji due to them for that which is their fiirt^ even in order to our falvatron. I may tiu(t only to the 5^/C of the Phyfician, and yet tiu(^ his Apothecary, and the Boy that carryeth the Medicine for their parr.

Errour 44. Ik at it ufmful^ end contrary to free grace y ta lookout any tiftrtgiH our fdves^ or our ctvh inherent right eoufnefr^ at the evidence of cur Juliification.

Contr. Then no man can know his JuBification at all. The Spirit ofHolincfs and Adoption in ourfelvcs, is ourcarnel^of falvation, and the witncfs that we are Gods children, and the pledge of Gods love i as is proved before. This isGodsfcal, as God knoweth who are his j fo he that will know it hitn- UK^mM^ depart from iniquity^ when he nametb Chti&. If God (ian^ifie none but thofe whom he juAiHcth, then may the fan-, ^ified know that they are juftificd. Kath God dehvercd m Scripture fo many (igns or characters of the jufhficd in vain?

Objed. Tie tp'ttneP of the Spirit only can ajfttre w.

Anf. You know not what the witnefs of the Spirit is i or cUe you would know that it is the Spirit waking us holy, and po(rcfnng us with a (ilial love of God, and with a dcfirc to pleafe him, and a depcndance on him, &c. which is the VPitnefs^ even by way of an inherent evidenee (and helping us to per- eeive that evidence, and cake comfort in it.^ As a childUks love^ and ^pleafing obedience^ stid dependance, with zlikfnefs to the Father, is a witnefs , that is, an evidence which is youc child.

Errour 45. 7batititfiHfulto perfvenie wkksdwento pray

Yy for

2 r 4 7he Lije of Faith.

for Jujlification, or any grace, or to do any thing for it , f<feing thnr frayers and doingi are ahc^inable to God, and cannot fleafe kirn,

Confr. Ihcn it is finfol to pcifwadc a wicked mtn from his wickedncfs: Praying and obeying, is depirting frpm wicked- ncG. He fhat praycth to be fan^ified indeed, is repenting and turning from his fin to God. Wc never exhort wicked men to pray with the tongue, without ihtdefirc ofthchcirr. Dcfne is the foul of prayer, and words are but the body ; Wc per- fwadc them not to diflctnble : But as Vtttr did Simm^ AUi 8* Kf/)f«r and frtfy for forgive nefs. And if we miy not exhort t^^^criKogooddcfi/es (and to excite and exprefs the beftde* fires they have) wc may not exhort them to convertlon, I fa. 55. 6, 10. Seek^the Lord while he may be foundy and caU upon him vokiU he it ncer. Let the mc)t^d forsake his vpay^ &c. You fee there that praying is a repenting ad > and when wc exhort them to pray, we cxhert them to repent and feek God.

Objcd. But tbry have no ahility to do it.

Anf, Thus the Devil would cxcufc finaers, and accufc God. Thus you may put by all Gods commands, and fay, God (hould not have commanded them to repent, believe, lovchim, obey him, nor love one another, not forbear theii fins > for they have no ability to do it. But they have their statural faculties, or powers, and they have common grace i and Gods way of givi.ig them jfecial grace^ is by meeting them in theufcof his appointed means i and not by meeting them in an A!e-houfe, or in finful courfcs. (^However a foul may be met with in his perfccwting, and God may be found of them ihar fought him not > ytt that is not his ufual, nor his ap- pointed way.) Can any man of rcafon dream that it is not the duty of a wicked man to «/f atiy means ioi the obtaining of grace, or to be better i nor to do any thing towards his own recovery and falvation ? Nature and Scripture teach men as foon as they fee their fin and miiiry, to fay, What muft I do to be faved ? As the repenting ]tws, and Prfw/, and the Jayloi dlid, Ads 2. 37. & AQs 8. & 1^.

The prayers of a jr;c<fei man ai mchjd^zrc abominable i that is, both his rvick^d frayerSy and his praying to quiet and ftrengthcn himftU in his wickedncfs, or praying with the

tOBgOO,

Jhe Life ef Faith, 9 55

tongue without the heart. The pra-ycrs which coir.c from a common faith, and common good dc tires arc better than none, but have no promife of Juftification. Bat the wicked muH be exhorted both to thii, and more, even to repent, dcfire and pray fmccrcly.

Errour 4.6. UU finful^ gnd agaifjjifree grace^ tothmk^tbat any rturki er jQiotts of our jir», arc retvardable s or to fay , tkat they are fmritoriouSt though it tt nothing but rcvpardablenefs tbdt is weant hy it.

Contr. The Papifts have fo much abufcd the word ptcrk^ by many dangerous opinions about it, that it is now become more unmeet to be ufcd by us than it was in ancient (imcs,whcn the Dodtors and Churches (even Aufiin himfelfjdid commonly u(e it. But if nothing be meant by it, but rctvardahlintf/^ or the relation of a duty to the reward as freely promifcd by God (as many Papifls themfelvcs underftand it, and the ancient Fathers generally did j he that will charge a man with errour in dodrinc for the u(c of an inconvenient word, is unchtri- table and perverfe > crpccially when it is other mcas abufe, which hath done moft to make it inconvenient. The merit of the caufe is a ccmmon phrafe among all Lawyers, when there is commutative meriting intended. I have fully (hewed in my Co/i/t]/?JH, that the Scripture frequently ufeth tiic word [vfor- tby^ which is the fame or full as much : And a fubjc(^ may be faid to Merit protedion of his Prince > and a fcholar to rntrit pr^ijV of his MaAcr, and a child to deferve love and refpeiS^ from his Parents, and all this in no rcfpe^ to commutative Jw fticfy wherein the ResTtf r^^r is fuppofed to be a gtfiMfr ttall, butonly ingoi/rr«iwgdiftributive Juftice, which giveih every one that which (by gift or any way j is his due. And that every good man, and every good a<Sion, diferveth praife, that is, to be etlecmcd fuch as it is. And that there is alfo a corn- far ative merit, and a net merittHg evil : As a Believer may bt faid not to deftrve damnation by the Covenant of Grace, but only by for according to) the Law of Nature or Works.

But to pafs from the word titerit (which I had rather were quite difufcd, bccaufe the danger is greater than the benefit^ the thing fignifitd thus by it, is pgi\ all difputc, viz. that what- ever duty God hith promifcd a htward to, that dnty 01 work

Yya i%

2 5 (J The Life of Faith,

IS KetfordabU according to the tcnour of that promise : And they that deny this^ deny Gods Laws, and Governmenr, and judgement, and his Covenant of Grace, and leave not thcm- i'eWes one promife for faith to reft upon ; So certainly would all thefe perfons be damned, if God in mercy did not keep them from digtpng their own crrours, and bringing them into pradice.

Briour 47. GodisfUe^edvp'ith us only for the rigbteouftitft of Chrij^i and not for any tking in our f elves .

Contr. Thi» is lufliciently anfwered bcfore.Hc bhfphemcth God, whothinketh that he is no better f leafed with holinef$> than with wickednc Is i with well doing, than with ill doing, l^bey that are in tke fiefi; cannot flee fe God^Kom. ^. S^j. but the fpiritual and obedient may. IVithout faith it is impoftble to tleafe fciWjbecaufc unbelievers think rot that he is a Ketfiarder^ and thcrefoie will notfcij^his reward aiight ; But they that will pleafc him, muft believe that he island that he is a, revaarder 9f tkem that diligently i^ck^ biw^ Hcb. 1 1 . 6. They forget not to dogoodanddiftiiburt, becaulc voith fuch facrifices God istveU fleafed, Vich. i^. And in a word, it is the work of all their livci to labour^ that tsehcther living or dyit^g they may be accepted cfhipf^ 2 Cor. 5. 8, 9. &nd to be fuch, and to dothofc things fis are fleafwg in his fight. N-^v, I will add, that as the glory of Cody that is, the glorious diwunjiration or appearance of himfeif in hit rrorly, is materially the ultimate end of man i fo the pleaftngofhimfdf in this h\% glory (hining in his Image and Works, is the very 4ffx, or highcft 'formal notion of this ul- timate end of God and of man, as far as is within our reach.

No mans works pleafc God out of Chrift, both becaufe they f . are unfound and bad in the fpring and end^ and becaufe their

faultircfs is not pardoned. But in Chrifi, the pcrfbns and duties oi the ^odly ^lefleaftjig to God, bfcaufc they have his Image, and uc fincerely good^ and becaufe their former fins, and piefent imperfections are forgiven for the f&ke of Chrift (who never reconciled God to wickednefs.

Errour 48. It iswtreenaryto fvork^for arefpard^ and legal tt fet men on doingfer falvMtion. Contr. It is legal or fooliih to think of mrkjng for any

rttPirdy

-. " The Life fif Faith. 357

ftvpartfyhy fuch meritorious tporiij as make the rervarcfto be not •/ (/*^<i *'»' o^debty Rom. 4 4. But he that makcfh God him- fclf, and his cveiUftirg love to be his reward, and fruftcth in Ghrirt the only reconciler, as knowing his guilt and enmity bylio; and laboureth for the food which pcnlhcth nor, but endurcth to evcrlafting life i and Uyeth up a trcafLirein Hea- ven, andmikcth himlclf friends of the Mimmohof unrightc- oufncfs, and layeth up a good foundation for the time to come, laying hold upon eternal life, and (hiverh to enter in at the ftrait gate, and fighteth a good tight, and finilhcth hiscour(c for the Crown of Righteoufncfs, and fuffcreth perfecution for » reward in Heaven, and praycth in fccrct that God may re- ward him, and al-vaies aboundcth in (he work of the Lord, bcciufc his laboui is not in vain in the Lord, and cndureth to the end, ihil he may be faved, and is fiithful to the dtsth, and ovcrcomcth, that he miy receive the Crown of Life : this man taktth Gods way, and the only way to Heaven \ and (hey that thus fcek not the reward (btingat thculc of rcalun "^ —■ ntvcr likcto have ir.

Eirour 49. It it wit lawful [or the jufiijied to pray for I'os fsrdoft of an) pena'.ties^ but temporal.

Contr. The ground of this is before overthrown, Errour 50. h is not Urvful to ^ray twice for xbs pardon of the fumsfm, becjtt/e it iwplictb unbeliefs as if it vetre not pj.rdonid already.

Contr. It is a duty to pray oft and continucdly for t!.c par- don of former fins : I, Bccaulc pardon onco granted nr^ull be continued i and therefore the continuance mult be prayed for . If you fiy, /{ it certain to be continued^ I anrsvcr, then it is ascertain that you will continue to pray for it (and to live a hoiylife.J 2. Bccaufe the evils defcrved, «re fuch as wc are not pcrfcdlly delivered from, and are in dinger of more daily. And therefore we muft pray for daily executive pardon, t/.at i5, impunity i and that God will give us more of his Spiiif, and five us from the fruit of former fin : Bccaufe our right to fu- ture impunity is given before all (he impunity it fell. 3. And the co-mpicat Jufiifi:ation from all pafl tins, isyctio come at the day of Judgement. And all this, (btlidcsthat fomc that have pardon, know it not) may and muft be daily prayed for.

Y y 3 Erf€ur

258 ^'^^ ^^fi ^f P^iif^'

Eirour 51. 7be Jujiified mujt not pay again for tk< fardon cftke fins before converfnn.

Contr. What was lalt faid confatcfh fh's. Errour 52. No ffi an at all may pray fcr -par tlott^ but only for fijjurance : For the fim of the ElecJ are aQ pardmtd beware thry nerebcfrt : and the non-eLH have nofatiifaQion wade for .their finJy a^i therefor e their pardon it twpcjjj^le.

Contr. Mattb, 6. Forgive w ovr trefpjffcs &C. Thefc conftqucnccs do but (hew the fal(hood of the ante- cedents.

Errour 53. ATo man can hnoiv that he it under the guilt of any fin i btcau/e no wan can l^cvf tut that he w elt^, andetnfe- quehtiy jufiified already.

Contr. No infidel, or impenitent peifon i$ jaftificd. Errour 54. Chrijl only is cuvenantedvitb by the Father, and be is the only Trcmifer as for w, and not rvejor ourfelves,

Contr. Chrift only htth undertaken to do the work of Chnfti but man muft undertake, and promifc, and covenant, even to Chnft himfcif, that Cby the help of his grace) he will do his own part. Or elfe no man (hould be baptized. What a Baptifmand Sacramental Communion do thcfe men make? He that doth not covcnint with the Father, Son, and Holy Spirit, hath no right to the benefits of Gods part of the Cove- nant. And no manCatageJ can be (ivcd thatdeth net both promife and peiform.

Eriour 55. l^f^e are net only freed frcrtt the condtmntng fen- tence of the Law j but freed alfofrom its comrnards.

Contr. Wc are not under Mofij Judaical Law, which was proper to their Nation, and their Profelitcs ; Nor arc we un- der a necidlty or duty, of Ubouring after perfcd obedience in our fclves, as the condition of our Juftification 01 Salvation i but to renounce all ruchcxpc<5lat ions. Nor will the Law of Works it ftlfevir juflihc ui (as (ome affirm^ as having per- fedly fultilied it by another: But we arc juHificd again^ it^ charge , and not by it , b^ the Covenant of Grace, and not of Work'. But ptr/cfl obedience to all the Law of Na- ture, and all the Commands of Chrift^ is Uili our duty, and fincere obedience is nccciTary to our falvation. All our duty is sot fapcieirogation.

EuroHi

The Life of Faith. 559

. Eriour 56. ^Vhen a man doubtetb wbc titer he be a Bdiever or peniteuty be mujl believe that Cbriji repented and believed jar bim.

Contr. Chrift never had fin to rcpmt ofi and ir is not pr»> per to fay one rcpcnteth ofanothcrs tin i Chfjlt bcliftved his Father i but had no ufc for that ftiih in a Mcdiafour which vpe murt have. He that rcpenrcth not, and bchcvcch not him- feif, fliill be damned : Therefore you miy fee how Chrilt re- pented and believed for us.

Errour $7. AmantbattruHtth toh jufijfied at the djy of Judgement^ againft the charge of unbeliefs intpenitoicy and hypo- crifie^ byhii otvHfaiih^ repentance endfmcerity^ as b'n particular Subordinate Right eoufuefi^ and not by Cbrijh Right eo^ffaefs imputed only.finntth ag^inftjree grac^.

Contr. Chrifts Righteoufncfs is imputed or given to none, nor (halljiiftifie any that arc it\xcVnbtlievers^ Impenitent ot Hypocrites : Therefore if any fuch perfon tiuft fob: juftilicd by Chri(i, he dcceiveth him. If the charge be, Jbou art an Infidel tr imptnitent, it is frivolous to fay, But Chri^ obeyed^ f^ffered^ or believed^ or repentedfor me. B\it he that will then be jufti- fied againft that charge, mufl /ay^ and fay truly, I truly be- lieved, repented and obeyed.

Err our 5 8. there it no ufefvr a J u ft i fie at ion againfi atfyfucb falfe accufdtion bef^e Ged^ vphe k^ovpeth aS mens hearts.

Contr. 1. You might as well fay. There is no ufc of judg- ing men according to what they have done, when God know- cth what they have done already. 2. We are to be juftirtcd by God before men and Angels, that Chri(i may b: glorihcd in his Saints, and admired m all them that b:liete, bccaufe the Gofpel was believed by them, 2 7hef..i. 10, 11. And not only themouthofiniq uty miy be iiopped, and open falfe accufa- tions confuted*, bat that the prejudices and heart-flinders of the wicked may b: refcllcd, and our rightcoafne fs be brought torth as the light, and our juJgcraent as the noon day ; That all the falfu judgements and reproaches of the wicked agiinft the jaft miy be confounded > and they may anfwcr for all their ungodly fayings, and hard fpeeches (as Henoch propho- Cizd) againA the godly : and that they that fpeak evil of us, kcaufe wc xun not with thciD to all cxccfs of rior, may give

itJ%'

g6e The Life of Faith.

an account to htm vphj if tetdy to judge ibequick^ and the dead iPcr. 4. 4, 5. And thit ill may be fct /iraight which men made crooked , and hidden things be all brought to light.

5. And wc rtVfl b: better acqaainted with the ingenuity of the greit accufer of th: Brcchren, before we can be fare that he who bdyed God to man, will not bely man to God i feeing he is the Father of lyes, and did Co by Job^ &c.

4. But wc mjltnot think of the diy of Judgement, as a day > of tj/^ between God, and Satan, and Mini bat as a day of

DECISIVE L/GHr or manifcftation. And fo the cafe is out of doubt. The Faith^R(p(Ktarce and Siy.certty of the juft will be there manifeft, againlt all former or latter, real or veitual calumnies of men or dcv ils to the contrary.

5. But above all let it be marked, that nothing clfe can be matter of controvcrlic to be decided. That Cbriji batbobtjed^ zr.d fufl'eredy znd fjtisfic d (ot Believers lins, and rftade a ic- /iament or covenant to pardon all true Believers, will be J^otPn to the accufer, and palt all doubt. The day of Judgement is not to try Cbrifis obedienct and p^fferings, nor to decide the cafe whether ibr/M//il?f<i rib* Ltftr, aftdfatitjicdfor fittj or made a pardoning Covenant to Believers : But whether we have part in bint or not^ and fo are to hc'jullified by the Gofpcl Covenant, through his merits againft the Legil Covena^jt : And whether we have fulfilled the cowii/riOMJ of the pardoning Covenant or rot. This is all that can be then made a Controveifie i this is the fccrcts of mens bean and cafe that muft be opened before the world by God. However wc doubt not, but the glory of all will rcdountl to Chrift, whofc merits arc unquedioned.

6. Notealfo, that Chrift will be the 7«<ygf on fuppofition of his merits, and not the party to be tryed and judged.

7. Notealfo, that we arc to be fudged by the New Cove- nant o» Law of Liberty, and therefore it is the condition of that Covenant (as made with us) which is to be enquired after.

8. Notealfo that Chrift hitnfcif in Af-^trfc. 25. fand every where) when he dcfcribcth the day of Judgement, doth not at all fpeak of any decifion of fuch a contioverGc, as whether he was the Lamb of God^who took away the (ins of the wofld>

or

The Life of Faith. 561

or whether he did his part or not > but only whether men did their parts or nor, and (hewed the finccrity of their love fo God and him, by venturing all (or him, and owning him in his fcivants, to their coft and hazard. And iht fruit oi Chrtfli fart is only mentioned as a prefuppofed th; g, Come ye hUffed

of wy Fatbtr^ inherit the Kingdom prepared for Jou. •

For I was hungry, &c. The Preparation (in Gods Dtfcrce afidChrifts rtterits) is unqucftioncd, and fo is the donation to all true Believers » therefore it jj the cafe of their title to this gift, and of the condition or evidence oi their fitlr, which ia here tryed and decided.

Laftly , Note t hat upon the dccifion, in refj-c^ of bolU to- gether (Chrifts Merits and Covenant as fuppofed, and their own true Faith^ and Loue, as manifefhd decifwely) they are called Kigbteous^ v. 46. The Righteous into life eternal.

So much to take the ftumblin^blocks out of the way of Faith, about Free Grace and jultirtcition, which the wcak- ncfs of many well meaning erroneous men hath laid there of late times, to the great danger or impediment of weak Be- lievers.

I fa. 57. 14. t^ks «p *he Jiumhling- blocks out of the rvay #f

my feofU'

Lfvif. 19. 14. Ihou jhklt not -put a jiumhling-block^hefore the hhndy btttjhalt fear thy God.

CHAP. IX.

H#ir to Hvehy Faith^ in order to the exercife of other grates and dttties ofSanGificationj andObedience to Ged.

And firft cf the Vodrinal Vire^ions.^

WE cannot by Faith promote San^ific2tion, unlcfs wc urdeifland the nature and retfonr of SindiHcat^oH. This therefore mufl be our fit ft endeavour.

The word Q<S<rwfli^f<^] doth figniric that which xsfeparated to Godfrom common ufes.'] And thif fffarati^n is e'ther by God bimfelf (as he hath fandtiHcd the Lords day, &cO or by wans

Z z dedication

^62 The life cf Faith,

dedication > eithci of ferfons to a bdy c^ce \ and fo the Mini- ftcrs ofChrili arc /"<I«5iyi^<;/ in their QrdiHation ( w\\\<:\\\%2i Con- fceratfon} and their ff If- dedication to God. ( And it is high fa*- ciilcdgcin (hemfcives, or any other, that (hall alienate them unjufUy from their facrcd calling and work.) Or of things to holy ufei i (as places and utcnfils tnay be fandificd : Or it may be a dfdication of pfr/en* to a holy {hte^ reUtisn and ffe > as is ,that of every Chiitlian in his Baptifm : and this is either an external dedicathHi arvd fo all the biptized ztt finQiji'^d and boly-y or zn internal l)idic»tion^ which if it be fwcere^ k is both aHual gr.d bditual't when we both give up our fcJvcs to God in Covenant^ andarealfo d'fpojed and iftclined to him*, asd OUT hearts are fct upon him j yea and the life airoconiilieth .o{ the extrcifc of this difpofuion, and p:rformancc ofthis cover nanf. This is the San(^ification which hcr€ IXpeak of. And fo much for the name. •

The doiStrinal Propofitioni ncccfTary to be underftood about -if^arethcfe (mere largely and plainly laid down in my Con- fcgiw.Ch.ap.^)

Prop. I. So much of the appearance gr Image of God as thtre if upon, any creaturty fo much it «r good and amiable to God and man. -^

Oh]t6t. Godloieth uifromttemity^ and when rt^ vtn hi* enemiet i not hicauft we were good, hut to ma\e us beit.r thm we were.

Anfw. Gods Love (and all Love^ confiftcth formally in complacency. Godhath no complacency in any thing but in goodt or according to the meafure of itsgoo<i>i//f ; From eter- nity God fere feeing thcgopd which would be in us, loved, us as good in effe cognito'^ and not zs aduaHy good, when we were not. Whtnwc vf ere h\s enemies, he hid a doable love to us (or complacency^ the one was for that natural good which re- mained in us as we were mm, and repairable, and capable of being made Saints. The other was for that forefeen good as in t£e cognito, which he purpofed in time to come, to put upen BS. This complacency exceeded not at all the good which was the obfc6l of it ; But with it was joyncd a wil andpurpofc to give us grace and glory hereafter \ and thence it is callcd>. A Un of B(n(V9lf»ce : Not but tbit complactftcy is the true no- tion

rhtLiftofFaithi 3^65

xs:~

tion ofLove ■■> and "RtnttolcKce^ or a purpofc iogive bcnch($, is but thc/rKir ofir. But if any will needs cill the Benevolence alone by the name of Levey wc deny not in that fcnie that God loveth Saul a pcrfecutor, as well as Paul an A^ottlc i io thit liiifurfofe to do him good is theiamc.

Objc^. God Inveth Ui in Cbriji^ and for hit righteoufttefs , and not only for cur ox*h tttherem bolittefs.

Anfu>. I. The Bf«fVij/f>fCf or God is cxcrcifed towards us in and by Chrift » and thc/rw/rj of his Love are Chri^ himfelf^ and the tnerciesgivcn us rcitb C'^.til), and ly Chrifi. And OJr FardoMy and JujlificalioH^ and AdoptisH^ and Accepta} ct is by hi* meritorious righteoufnels ; And it is by him that we arc poflTeflTcd with Gods Spirit, and renewed according to his Inaagc,in Wifdom, and KighteoufreO, and Holinefs : And all this relative and inherent mercy wc have as in Cbrij}, related to him, without whom wc hivc nothing: And thus it is that wc arc accepted and beloved in him, and for his righfcoufncfs. ButChriltdid not die or merit to change Gods Nature^ and make him more indifferent in his Love to the holy and «hc unhv)ly, or equally to the more holy, and to the Icfs holy. But his complacency is Hill in no man further than he is made truly ftntaLle in Uh real holme fs^ and his reUitov to Ch^(i,and tothc Father. (Thz Yyodttinc oi IniputatDms opened btforc.j John 16. 27. 7be Father himftlj lovethytu^ becaufe ye have I Med wr, andb(lui'ed,&c. And 14. 21. Hetbdt loveth me, fliaU be loved

ifwy bather As God loved us with the \ovcoibenevolence,

and fo much compiaeence ts is before dtfcnbcd hfore we lovtd bim (i John 4. 10. Ephcf 2. 4.; fo he notv loveth «i compla^ ccntiaVy for his Image upon us, and fo much of his grace as is foun^inus i and alfofor our r*/(Zfio« to hisSoi, and to him- feif, which wc Itand in by this grace ; But as he Iqvcth hoc <S'»M/a pcrfecufor, under thcnoftbn ofa/w//ii?fr efhif-i.aiv in Chrifi , fo neither doth he love David in his (in, under the no- tion cfqnc that is vpttbout f\yi, and pcrfc<^, as having falhllcd thcLawjrtChrilh Bat fo loveth him in Chriit, istopardon bii fta^ and make htfn more lovely in himfclf, by creating d clean hearty aud rtntvptng 4 rtgbt fpirit rfiitbin him ^

for the fake of tht fatisfadidn tnd m«*rit» cf Qhfiiti

«r

22 2 "/rv-

^64 rz&g Life cfFdUb.

frop. 2. Holincfs is Gods Image upon us, tnd that which

was our primitive amiablcncfs, Col. 3. 10. FreP, 3. The lofs of Holmefs, was the lofs of our amiable*

cefs, and our Aatc of enmity to God. Frop. 4. Holinefs confiflethin i. Out refignationof our fclvcs to God as our Owner, and fubmiffion to his Pro- vidence : 2. And our fubje^ion to God as our Ruler ; and obedience to his Teaching and his Laws: j. And in Thankfulncfs and Love to God as our Chief Good, efficiently and finally. Frop. 5. Love is that finilpcrfcdtivc a<^, which implyeth and comprchendcth all the reft •, and fo is the fulfilling. cf the Liw, and the true ftatc of fan^ification, Kom» 13. lO. Mattb. 22. 37. Af/«rJi^i2.33, i John 7. 16. Frop. 6. Heaven it felf, as it is our ultimate end and per- fcdion, is but our pcrfcd Love to God maintained by^ pcrfe^ vifton of him, with the perfcd reception of his- Love to us. Frop. 7. Therefore it was Chritts great bufintfs in the world, to dtftroy the works of the Devil, and to bring us to this p:ifed Love of God. Frop. 8. Accordingly the greatcftufc of Faith in Chrifl is

to fubfcTvc and kindle out Love to God. Frop. 9. This it doth (wo fpecial waics : i. By procuring the pardon of fin, which foifeited the grace of ihe Spirit v that fothe Spirit may kindle the Love of God in us: *. By adual beholding the Love of God, which (hineth to us mod glorioufly m Chrift, by which our Love muft be excited, as the mod fuitable and cfFedual means,. ^obft 3. 1. c&*4, 10. Frop. 10. Our whole Religion therefore conflftcth of two parts : 1. Primitive Holinefs, reftorcd and pcrfe^ed : 3. Thereftoringandperfcftingmeans : Or 1. Love to God, the final and more excellent part : 2. Faith in Chrift, the mediate part. Faith caufing Love, and Love taufcdby Faith, i Cat. la.laft, & 13. Kow. 8. 3$. Epbcf. 6. 33. I Tim. 1.5.2 tbff. 3. 5. i Cw. 2. 9. & 8. 3. Km. 8.18.7^^51. 12.&2. 5. iFet.i.S. Wrop, II. RepenUncc towwdijGod, is the fouls fctutnta

God

The Life of Faith. 965

God in Love i tnd Regeneration by the Spirit, is the Spirits begetting us to the Image andTNature of God our heavenly Father, in a heavenly Love to him ; So that the Holy Ghoft is given us to work io us a Love to God, which is OUT fandificafion, Rom. 5. j. T'tKJ 3.4, 5, 6,7. 2 Cor. 13. 14. 1 John 4. 16.

Prop. 12. When Sar.dification is mentioned as a gift con- fcquent to Faith, it is the Love of God as our Father in Chrift,and the Spirit of Love, that ii principally meant by that Sandification .

Fref. 13. The pardon of fin confiftcth more in forgiving the fxrtam damni, the forfeiture and lofs of Love, and the Spirit of Love, than in remitting any corporal pain of fcnfe. And the ref^oring of Love, and the Spirit of Love, and the pctfe^ing hereof in Heaven, is the roort eminent part of our executive Pirdon, Jurtificatvon ard Adoption. Thus far Sandificttion is Pardon it feU, Kow. 8.15,16,17. Gai/^.6. I Cor. 6 10, ii.7ttt(s 3. 6,7. Titmz. 13, 14. /iflw. 6.itow. 8. 4,10,13.

Pr«p. 14. The pardon of the pain of fcnlc, is given us as a means, to the executive pardon of the pain of lofs, that is, to put us in a capacity, with doubled obligations and, advantages to Love God, Luk^ 7. 47.

Trof. 15. Sindification therefore being bttter than aU other pardon of Do, as bang us cod i we muf^ value if nnore', and muft make it our firA dcfire to be as holy as may be, that we may need as little foigivencfs as may br, and in the fccond place only defire the pardon of that which we had^ather not have coinm'itted i snd not makt pardon our chief dcfir«, Kom. 6, &7, & % throughout, CW. 5. 17. to the end.

frof. 16. Holinefs is the true Morality ', and they that pre- fer the prdching, and prafticc of Faith in Chrif), bj- lore the preaching and piadice of Holinefs, zr\^ Height this as meer morality, do prefer the means before the end, and their phyGck before their health : And thi-y that preach or think to pra^ifc Hol'.nefs, without Faith in Chrift, do dreatr of a cure without the onFy Phylician of fwjls, And they that preach up Morality 213 ' as

T^ ^ T/>e /L;/e of Faith. "

IS conUflmg in mccr jafticc, charity to men, and t cmpc- f ancc, without tht Love of God in Chrift, do take a bfanch cut off and withcicd, for the tree.

Some ignorant Sectaries cry down all Preaching, as meer wor^/ify, which doth not frequently tofs the name of <5ifrn/f, and FrteGf€Ct.

And fome ungodly Preachers, who never felt the work of Fail hot Love to God in their own fouls, for want of holy experience, favour not, and undciftand not holy Freaching i •nd therefore fpend almoft all their tinne, in declaiming agtinft fome particular viccs^ and fpcakirg what they have learned of fome vcrtueioffobricty, jufticeoi mercy. And when thty have done, cover over their ungodly unbelieving courfc, by reproaching the weakneffcs of the former forf, who cry down Preaching w«rnt(jrWiry. But let fuch know, that thofe Mi- nifters and Chfirtiani, who juftly lament their lifelcfs kind of Preachiiig, do mean by morality^ that which you commonly call Ethici^ in the Schools, which Icaveth out not only Faitk ittC^rifiy but thcLwr oJfCod^ and the San^ifiettionof' the Spirit, ztid tht heavenly Glory. And they do not cry down true morality^hai thefc dead branches of it, which arc all your morality : It is rot morality it fcU inclutivclythat they bUmc, but wterntorality^ that is, fo much only as Arijiotles Etbich^s teach, IS exduHve to the ChriQian Faith and Love. A«ddo you think with any wife men (or with your own confciences long to find it a cloak to your Infidel or unholy hearts and dodrine, to raiftake them that blame you, or to take advan* tagc of that ignorance of others ? 7he Grace of our Lordjefut Cbrifi^ and the Love of Qs>d tb( Father, and the Commmion of the Bolj Ghofi, do (hut up your Liturgy by way of Behedi3ioft i but it isalmoftall (hut our of your Scrmons,unlcf$ afcwheart- lcfi cu(*omary paflfages : And when there i« nothing lefs in your preaching, than/hat which is the fuhfiance ot your Bap- tifmal Covenant and ChtiHianity, and your cujloruary Bene^ diQion i you do but tell the people what kind of Chriftianity you have, and what BenediQhu : that js, that yon, are neither tiuly Chriliians^noiBUffed. • ! . r ■

True Mor4/;y, or the Chriftian Ethicks, is the Love of God

and

The Life of Faith. 3^^7j_

andmanJiirYeduf hy the Sprit of Chrijf^ fktough Faiths snd exerctfed in ivorkj of Piety ^ Ju(iice^ Charity attdlcwperanety in crder to tin attatnrHtnt of everlMJiing baffinefl^ in the ferfeQ ri- fiofi aad fruit io*ief God. And none but ignorant or brain-iick Sc^arici, will be oflfcndcd for the Preaching of any of this Morality. Lul^tii.^X. fFo to you Pharife»s ^ for ye tythe Mint andKue — andpafi ovtr Judgment and tbt Love of God : Ihtfe *Vgktyt f\have done^ and not to Uavt the other undone.

C H A P. X.

The TraHical VireSiom to live by Faith ^ a life of Hotinefs or

Lnie.

Dirc6i:. i 'T^/^l;* Jtfm Chrnl as a Teacher fent from Heaven i 1 the beji and furejl revealer of God and bis IViU unto mankind.

All the Books of Philofophers arc faplcfs and empty, in com- parifon of ihc teaching of Jcfus Chril^ > they arc but enquiries into the nati^ re of the creature*, and the lowcft things, mofl im- pertinent to our happincfs or duty ; Or if they nfcup to God, It is but with dark and unpradical cor jcdurcs, tor the moi\ part of them ; and the rert do but grope and fumble m ob- I'cuiiJy. And their learning is mortly but utclefs (peculations, and rtfiving »bout words and fcienca Ulfly io cillcd, which little tend to godly edifying. It is Chnli who is made tf>i.fdom> to us, as being himfelf the flfi/iiow of God. If you knew but where to hear an Angd, you would all prefer him b.forc An^otle or F/afo, or Cartef\m, or Gaffendm i how much more the Son himfeU? He is the true Light, to lightcncvery man that will not fcrve the Prince of darkrefs. Chriliians wcre^ firft called Chrifii Vi/ctfles i and therefore to learn of him the true knowledge of God, is the work of every true Believer, John 17.3. AGs 3. 23. Jo*'* S- 43.47- & 10. 3, 27. & 12. 47. 4c 14. 24. Mi»fe. 17. 5.

Direct. 2. Kememher that Chrijls way of Teaching ii -^ i. Hy his l^ofd \ 2. His Minifiets \ 3. And his. Spirit con'janQ^ and the plttcefor hii T>tfcipUf is in his Chttrcb,

£. His

"t^g TheLije of Faith,

I, His Gofpcl vwitten is his Book which mu(i b:uught Uf. a. H'S Miniftets office is to tcich it us. 3. His Spint if inwardly to illuminate us that wc m ly undirftand ir. And he that virill dcfpifc or ncgled cither the Scrifiure^ Mintjhy or Sprite is never like to learn of Chnft.

Dirc^. 3. Lock^ontheLrdJcfui, and th2 vpork^of mutts Ke- dempiinby hiw, as the gnat defignedRevcUt ion of the Fathtn Love and Goodnefs i rven as the falrick, of the voorld is ftt up to be the Glafs or Ksvelation (eminrntly) of his Greatftefs.

Thcrefotc a$ you chufc your Book for the f^ke o{ the Science or fubjc6t which y.iu would learn i fo let thi» b: the dcligncd, llud:cd, conlUnt ufc which you make of Chtift, iflL fee and admire in him the Fathers Love, When you read your Grammar y if one ask you, rvhj ? you will fay it is to learn the language which \t teachcth i and he that readeth Law-hcoh^^ or Philofophy, or Medicine^ it iS to learn Latf^ Philofopby or Phy^ fick^: Co whenever yau read the Gofpfly meditate otiChrift, or hear his Word v if you arc askt why you do it / be able to fay, J do it to It am the Love of God, vebtch is no tvbere elfe in the world to he learpt fo rveH. No wonder if Hypocrites have leirncd to moxt\Rt Seripturey Sermonf, Prayers^ and all other means of grace > yea all the world which (hould teach them God i and to learn the /rrtfr^, and not thcfcnfe: But it is moftpittiful that they (hould thus mortific Chrijl bimfelf to tb:m \ and fhould gaze on the glafs, and never take much notice of the face even of the Love ot God which he is fct up to de- clare.

Dired". 4. Therefore eorgefi all the great difcovtries of this Live, and Jet them aS together in order; and ntai{t them yottr daily jludy , and ahbor all doctrines or fu^gejiions from men or de- vtlSf' tfhichtfndto difgrace, diminijh or bide this revealed Love »fGod in Cbrift,

Think of the giand defign it fclf i the reconciling and faving of loft mankind : Think of the gracitus nature of Chrilh of hii wonderful condefcentton in his mcarnationin his life and dc Uriney in his /wjffriw^s and deaths in hh miracles 2itid gifts: Think of his merciful Covenant and Promifes v ofall his benefitr given to his Church i and all the fr iviU Jges 6i his Saints i of pardon and peace^ of his Spirit of Holinefs, of picfvrva ;« and

The Life of Faith. ^S^

^ " ' ' ' " ....I

pr#t;i^«», o(rtfurrectiontr\djujiifi{4tiotfy and of the life ofglory which wc (hall live for ever. And if the Faitb which lookcfh on «ff thife^ cannot yet warm your hearts with love, nor en- gage them in thinkful obedience toyoui Redeemer, cei tain!/ it is no true and lively Faith.

But you mu6 not think narrevifly ctndfeUom of thefe mer- cies« noi hearken to the Devil or the dodtrinc of any miikkcn Teachers, that would reprcfcnt Gods Love ts veiled or cc- clipfcd> or (hew you nothing but wrath and riames. That which ChixA principally came to reveal^ the Devil principally ftriveth to tonceal^ even the Love »f God to finmrs i that fo that which Chrift principally came to tpori^ in us, the Devil might principally labour to dej\roy\ and that is, our love to htm that hath fo loved ur.

Dire^. 5. Tal^e beed of aV the Antinomian Doctrines befere recited, tvbich^ to extol the tmpy Name and Image of Free Graeey do defiroy the true frinciplci and mctives ej hcl'mefi and obedience.

Direct. 6. Exercife your Faitb upn aV the ko^y ScriptUTeSy frteeftSy Frtmifts and Ihreattiingr^ and not oh one of them alone, lot when God hath appointed all conj Jnftly for this work, you are unlike to have his blcffing, or thecfTv.<^, if you will lay by moft of hit remedies.

Dired. 7. Takenot that fcr Hoiinefs andGeodirork^j vpbich is no fuch tkitig'i but either mans inventions^ or fame common gifts of God.

It greatly deludcth the world, to take up a wrong dcfcrip^ tion or chara^a of HolincTs in their minds. As i. The Pa- pilts take it forHoIincfs,to be very obfcivant in ihtir adoration of thcfuppofcd tranfub(lantiafed Hoft«> lo ufe their reliques, pilgrimages, crolEngs, prayers to Saints and Angels, anointings, Candles, Images, obfervation of meats and d&ics, penance, au~ licular confeffion, praying by numbers and hours on theit beads, &c. They think their idle ceremonies are holinc(s, and that their hurtfuUu(ienttcs, and teU-affli(^ings ("by lifing in the night, when they might pray as long before they go to bed) f arid by whipping thtmfelvcsj to be very meritorious parts of Religion. And their vows of renouncing marriage and propriety^ and of abfolQte obedience, to be a ^atc of [^cifc^on. All 3. Oihti^

2-0 The Life of Faiib,

2. Othcis think that Holioefs confiftcth much in being tc- baptized, tnd in cenfuiing the Parifh-Churches and Minifters as Nm0, and in withdrawing from their communion i and m arpiding forms of prayer, &c.

a. And others ^orthc fame) think that more of it confift- eth in the gifts of utterance, in praying, and preaching, thaq indeed it doth i and that thofeonly arc godly, that can pray without book (in their families, or at other times) and that arc moft in private meetingi j and none but they.

4. And foms think that the greateft parts of Go/i/w//, arc the fpitit of bondage tofcai > and the (heddirg of tears for fin i or finding that they were under tcrrour, before they had any fpiritual peace and comfort i or being able to tell at what Ser- mon, or time,or in what ordcr,and by what means they were converted.

It is of exceeding great confcquencc, to have a right apprc- hcnfion of the Nature of Holinefs, and to efcape all falfc con- ceits thereof. Bat I (hall not now ftand further to dcfcribe it , becaufe 1 have done it in many Books, efpecially in my Rta- fons of the Cbriftian Religion , and in my \^A Saint ^ or a Bruit'] and in a Treatifc only of the fubjcdt Cilled 7be characttr of a found Cbrifiian.

V'ltcGt. 8. Lft oMGods Attributes he orderly and deeply frint- ed in your inindt i (as I have direded in.my book called. The Divine Life,) For it is that which muft moft immediately form his Imigconyou. To know God in Chrift is life eternal, Jcbn 17. 3.

Direct. 9. Never ftfarate reward from duty^ hut in every religious or obedient action^ fiiJI fee it as connect with Htapen. The »J^ii«MS no means but for the «</ i and muft never be K/e<ibut with fpecial refped unto the end. Remember in reading, hearing, praying, meditating in (he duties of youi callings and relations, and in all ads of charity and obedience i t-hat AH thie is for Heaver. It will mak-e you mend your pace, af you thiirii believingly whither you are going, Heb, 1 j.

Dired. 10. Tet spatcb tnofi carefully againft all proud felf- tfieemngthougbtf of f roper merit as obliging God, or as if you were better than indeedyoU^are. For Fride is the moft permciom ^nmmi\a,X cm breed in gifts ot in good woiks. And the

> licttef

The Lif^ of Faith, ^j^

better you are indeed^ the more humble yoa will be, and ipr to think others better than your fclf.

Dirc<5t. II. So alfo in every ttmpatioH to fin^ let Faith f Heavittfpen^ and takf the temp athn in its proper fenfe^ q.^ [T'aks tkie fleafure iftftead fifGod: fell thy part in Heaven fi this preferment cr commodity: caji arvay thy foul for this fenfuai delight.'] This is the true meaning of CTcry temptation to dn. and only Faith can underAand it. The Devil cafily prevaileth, when Heaven is forgotten and out of light ■■, and pie afur e^com- naodity, credit tnd preferment, feem a great matter, andean do much, till Heaven be fct in the bailance again^^ them « aad there they are nothing, and can do nothing, Phil. 3. 7, S, 9. Htb. 12. 1, 2, 3. 2 Cor. 4. 16,17.

Dire^. 1 2. Let Faith alfo fee God altvaiei prtfeut. Men dare do any thing when they think they arc behind his b^ck « even truants and eye-fervants will do well under the Mifters eye: Faith feeing him that is invilible (Heb. 11.) is it that fandiHeth heart and life. As the Attributes o( God are the feal which mul\ make his Image on us > fo the apprehenfioai of his prefence fetteth them »«, and kccpeth out faculties atvakf.

Diretft. 13. Be fure that Faith mak^ Gods acceptance jowt full reward^ andfetym ahove the opinion of man.

Not infelf-conceitedncft,and pride of your fclf-fufficiency, to (et light by the j^^ent of other men : (^That is a heinous iin of it Cclf, and dMRcd when it is done upon pretence oi living upon God alone.) But that really you live fo much to God alone, as that all men Cccm as nothing to you, and their opinion of you, as a bUH of wind, in regard ef any felicity of your own, which might b: placed in their love or praife : Though as a means to Gods fcrvice, and their own good, yoa m\i(\pleafe allmen to their edification, and become all things to aUmen, to vein them to God, Gal. i. 10, ii. Rom. 15. 1,3. frov. II. 30. 1 Cor. 9. 22. 8c 10. 33. yoa and ftudy to plcafc yourGovernouisas your duty, T«t«f 2. 9. But as m-tn-phaftng is the Hypocrites vpork^^nd voages ; fo mvift the pleajin^ ofGod be ours, though all the world tfiould be difplcafed, Matth. 6- »> 2, 3, 5, 6, dec. 2 Tim. 2,4. i Cor. 7. 32. i Tbef. 4.1. 2 Or. 5. 8, ^. I Thef 2. 4. I John 3. 21.

A&a 2 Dirc^. 14*

270 The Life gf Faith,

Drctt. 14. Let tbt conftgnt Tvori^of Faith be, tQtaksyeuoff the life offcnfcy hy minifying aH the c^ncttpifeenee of thepfh^ and 9Vtr-pivering 43 the ohje^fi of fenfe.

The ncerntfs of things fcnfiblc, and the violence and un<»- reafonablcncfsof thefcnfcs and appetite, do neccffitatc Faith to be a confuting grace. Its ufe is to illuminate, elevate and cortoboratc Reafon, and help it to miintain its authority and-: govetrmcnt. The life of a Bchever is but a conquering wai- (are between Faith and Saift^ and between things unfccn, and the things that arc feen. Therefore it is faid, that they that- are in ihc fiefh cannot fliafe God ; bccaufc the flcfh bsingthc. pre- dominant principle in them, they molt favour and mind the things of the flefh i and therefore they can do more with them, than the things of the Spirit can do, when both arc fct before them,R9»».8:5,6,7,8.

Dircd. 15. Let Faith fet the example.firfiojChrifiyaHdnext tfhU bolieji fervants^^fiiU before you.

He that purpofcly lived among men in flcHi, a lifeofholi- ncfs and patience, and contempt of the world, to be a pattern or example to us, doth cxptdt that it be the daily work of Eaith to imitate him > and therefore chat we have this Copy ttill before our eyes. It will help us when we arc/Z</ggi/S>, and fit down in /0i» and Ct;mm0M things, to (ee mote noble things before us. It will help us when we are in doubt of the way of our duty i and when we are apt to fav4|pDur corruptions : It willgwi^oui minds, and quicken ourckiiires, with a holy ambition and covetoufnefs to be mote holy i. It will fcrve us f anfwcr all that the world or Rcfti can fay, from the con> trary examples of Hnning men : If any tell us what great men, or learned men think, or fay, or do, againft Religion, and for a finfol life f it is enough, if Faith do but tell u%pce(ently,what Ghrift, and his Apoilles,and Saints,and Marty rs,have thought, and faid, and done to the contrary. Mat. 11. 28,19. i Fet.1.2 1. John 13. 15. Phil. 3. 17. 2Thef. 3. 9, x Tim. 4. 12. Epbtf. 5. i, Heb. 6.12.1 thtf. I. 6. & 2. 14.

Dircd. 16. Let your Faith fet 40 graces on vforl^in tbtir prefer order and prof ortiott » and carry on the tvork^of holtHeft and theditnce in harmony y ^nd notftt one part againft Mother, ndt, JtoJ^nt m mbiUycn ftrgtt or ntiU(\ ttmxhcr^

The L^ecfFsith, 57^

Every grace and duty is to be a help to all the reft : And the want or ncgle^ of any cnc, is a hindcrancc to all t As the want of one wheel or fmallcr particle in a clock or watch, will nnake all ftand tiiil, or go out of order. The new creature confifteth of all due parts, as the body doth of all its members. The foul is as a rouiical inftrument, which muft neither want one firing, nor have one out of tune, nor neglcAcd, without fpoil- ing all the melody. A fragment of the mod excellent work, or one member of (he comlicR body cut o/f, is not beautiful ; The beauty of a holy foul and life, is not only in the quality of eachgraceandduty, bur muchin the prof^rtion^ feature and harmoHy of all. Therefore e vcf y part hath its proper armour, Ephef. 6. 1 1,12,13,14.. And the whole armour of Gei muft be put on : Becauie tW fulnefs da>eVeth in ChriQ t we are eompleat in kim, as being fufHcient to communicate every grace. £p4. fbras laboured alwaies ftrvently inprajtrsfor the Cohgiam^ that tbey Mtf^ht j^andperfeQ and coMpleat in aOthe IViU of God^ Col. 4. 1 2. James i. 4. Let paticMt havt her perfeU tifw\y that ye mt^ he ptrfeQ and entire^ tPanting uothtHg. Wc oft comfort oar felvcs, that though wc want the perftQion of dtgrtes, yet we have the perfeGion o( parts, or of integrity. But many arc fain to prove this only by inferring, that he that hath one grace, hath aU-y but as to the dirceraiog and orderly ufe of aS^ they ire yet to feck.

CHAP. XI.

Oftkt Order of Craees and Duties.

BEcaufe I find not this infifted on in any Writers for the peoples inftiu^ion, as it ought, I will not pafs over fo needful a point without feme further advcrtifcmcnt about it. I will therefore (hew you, i. What is the compleatHcjl and the *4miwytobe defired : 2. What arc our contrary defers and diftcmpcrs : 3. What are the fcaufes of them, and what muA be the cure : 4. Some ufeful Inferences hence aiiHng.

I. H^that will be eompleat and ««rfrr, mud have all thefc Graeti and pMUtsfohwJng, .

A-t a 3,, 3» A".

1. kfoitdind clear underftanding of all the great, the need- ful andjpradieal matters of the facred Scriptures, a Tim. 3.1^. (And if he have the underftanding of the Scripture langutgts, and the culbms of thofc times, and other fuch helps, bis un- derftanding of the Scripture Will be the more compleat, A&s 26. 3. If he have not, he muft make ufe of other mens.)

2. A fettled well grounded Belief of ail Gods fupernitural Revelations ( as well as the knowledge of natural ve- rities.)

3. Experience to make this k^ovUdge and hdief to be fatif- fadtory, powerful and firm. Efpecially the experience of the Spirits tffcdual operations in our felvcs, by the means of this word, Kent. 5 . 4. & 8. 9. Gal. 4. 6.

4. The hilbrical knowledge of the Scripture matters of h&t and how God in all ages (fincc Scripture times) hath fulrilled his Word, both promifes and thrcatnirgs, and what Chrift, and Satan, Grace and Sin, hive been doing in the world. Therefore the Scripture is written fo much by way

• of^iftory i and therefore the Jews were Co often charged (o fell the hiftory of Gods works to their children, i Car. 10.1,2, 6,7, II. Exod, 12 29.'Deut. 26.12. JoJh.^.6y 21, 22. & 221 24, 27. Therefore the writing of Church-hiitory is the duty ot all ages, becaufe Gods fForkj are to be known, as well as his Word : And as it is your forefathers duty to write it, it is the childreos duty to learn it for elfe the writing it would be vain.) He that knowethnot what Hate the Church and world IS in, and hath been in, in former tges, and what God hath been doing in the world, and how'crrour and fm have been f efiAing him, and with what fuccefs, doth want much to the fowfleating of his knowledge.

' 5. And he muft have frudence to difcern particular cafcs> and to condderof allcircamftanccs, and to conr>pare things with things, that he may difcern his duty, and thcfeafons and manner of it j and may know among inconfiflent Teeming duties, which is to be preferred » and when and what cireiun- fiances or accidents do make any thing a duty which cl(c would [be no duty or[? fin ., and what affnidents mafcc fhata fin which without fhf. ;i - ould be a dttty. This is the kflOPPUdge which muft m^k^ i Ghriltian cnthe of compleat.

• ARd

the Life 0f Faith. ^75

*2. And.inhis Will there muft be i. A full refignathn and fubmigicn to the IFiScfGod his Otvner j and a Tull fuhjedhn *nd^hdie»€^to the fFiQ of God his Govermur \y\c\ding utidiljf, znd cmfiantly^ and rr/a/wrf/y to (he commands of God, ss the Schohr obcycth his Mafter, and as the fecond wheel in the clock is moved by the firft ; And a clofe adhering to God as his ibief G'}odf by a JChank^ful Reception of his Bcncfif* i and a de~ ftroHS feekjng to enjoy, and glorifie him, znd pleafe his pytH : In a word, /ovw/5 him as God, and taking our chicfcfl compla- cency in pleating him > in loviqg him, and being loved of him.

2. And in the fame will there mtift be a wet regulated Love, to all Gods rvorkj, according as he is ntartifejied or glorified ia them ; To the bumaKity of our Rtdeemsr i to the glory of He^- vetty as it is a created thing •, to the tlejfed Angels, tvdferfen- ed^irits of the juji , to the Scripture, to the Church on earth, to the 5'tfmf/, the F/rjfer/, the Ruler s^ the holy Or distances ^ to aV watikjndy even to oui enemies > to our felvcs, our foulsj^out bodies, our rclationf,. our eftatcs, and mercies ofevery rank.

3. And herewithall muft be a hatred of every fin in our fclves and others : Of former fin, and pKfent corruption, with a penitential difpliccnce and grief j and o{p6^!>lefin^mih a vigilancy and refiAance to avoid it.

3. And in the Affe^ions there muft be a vivacity and f^^ltr fervency^ anfwering to all thefe motions of the WiU \ in Love, Delight, Defire, Bopc,Hatred,Sorrow, Avci fation and Angers the complexion of all which is godly Zeal.

4. In thcvital and executive Power of the foul, there muft be a holy adhity, promptitude and fortitude^ to be up and doings and to fct the lluggi(h faculties on^ work •, and to bring all )fpov9ledgi%v\d volitions into practice, and to affault «ni conquf enemies and difficulties. There muft be the Spirit of Pcrver (though I know that word did cbirfiy then denote the Spixic •f Mrracles, yet not only) and of Lwe, and of a found mind.

5. In the mttvard members there muft be by ufe a hibit of ready obedient execution of the fouls commands : As in the $c»gue a readinefs to pray, and praifi Cod, and declare his Word, a4id cdifie others i and fo in the reft.

4, In the f<nfes gnd appetite, thcif muft by f^t be a hibit

if

The Life of Faith.

o( yielding cbeditnee to Rcafon i that the fenfci do not rebel and fage, tnd bear down the commands of the mind and will.

7* Ltftly, In the Imaginatun there muft be a cUtrntfs or turny from plthinefs, ntMiiee, eovettufneft^frideMd vanity j and there muft be the impreflions of things that are good and ufe* ful t and a ready obedience to the fuperiour faculties, that it may be the inArament of hoiinefs, and not the fliop of temp, tations and fin, nor a wild, unruly, difordcrcd thing.

And tke harm6ny of all thefe muft be at well obfcrvcd as the

matter: As 1.

r: m^

.. Ther« muft Be 1 juft Or^^r ambng them: every duty muft keep its proper place and (cafen.

2. Thefemuftbeaji(/ffrff;(?rfw»and degrees fome graces muft not wither, whilft others alone are cherifhed: nor Tome duties take up all our heart and time, whilft others

arealmoftlaidby.

c aimon iiia oj.

3. ThercmuftbeaJMJliiSiwt)' and r^«rci/« of every grac^

4. And a juft cti^uritisn and refpcA to one another, that every one be ufed fo is to be a help to iU the reft.

.— ' i"^'

1. The Order i. Of i«f effffif«4/^races and ifetiw, muft be this. I. In order df Tiwf, the things which are ftnfible are knbwn before the things which are beyond Our/jK«nd othec

fcnftt, . . 4. »

2. Beyond ihefc the firft thing known both lot etrtAin^y and for exctOeHcy, is, that there it a God.

3. This God is to be known as om« Being in his thrtcEf- fential Principles, Vital fumrjnteha and fViH.

4. And thefe as in their Effential PcrfeBhm^ OmnipUney^ Wifdm and Gwdncfs for Love.)

5. And alfoinhis pcrfcdions called Modal and Negative^ «Cc. fas Immenfity, Eternity, Indepcndancy, Immutability,

4. Godmuftbenekt known in his three Ferfontltiet i as the Father, the f^ordy or Son, and the Sfirit.

7. And thefe in their three Caufalities i efcient, dingent tndfinal. . . _ , \.

8. Aiviisi ihsh three great mrK^, Creatm, KedtrnpUon,

Sandipca$mt

The Life of Faith, ^'jj

SanQification (ot Ferfediyn) producing Niture^ Grace and Ghry^ or cur Ferfons^ Mfdtcwc^znd Health.

9. AnJGodwho created the world, is thereupon to be known in his Rf/^ricwito it i is onr Creator xnUnny, «nd as our Ovoner^ KuUr^ and Chief Good (efficient, dirigcnt and finalj inaTrwr^'of ReUiions. You murt know how the Infinite r/t^/Fowfr of the Father, citatcd ill things by the Infimte lyifdim of the IFardy or Son, »nd by the Infinite Good' neff and L'.ve of the baly Spirit (^s the Son redeemed us as the eternal l^ifdom^ and Wtrd Incarnate^ fcnt by the eternal V'ltaU Pother oi the Fat her y to reveal and communicate the eternal Lave in the Holy Ghoft ; And as the Holy Ghoft doth faadific andpff/fflf us, as proceeding and fent from the Power of the Father, and the Wifdom of the Son, to (hed abroad the Lore of God upon our hearts, &c.)

10. Next to the knowledge of Godis Creator^ is to be eonfi- dcrcd the If^orld which he crcated,and cfpecially the InteQetutl Creatures t Angeh, or heavenly Spirits, and Men. Man is to be known in his per(bn or conjiitutiou firA, and afterward in his affointed courfey and in his end and petfedion.

If. In his conftitution is to bcconfidcred, i. His Being or cfTcntial parts : 2. His Rectitude or Qualities : 3. His Relations, i. TohisCreatour j And i. To hii fellow- crea- tures. I

12. HisefTcntitl parts are his/o»/and body : Ulifoul is tobt known in the 't^^itj'ofits Efpnce^ and Trinity oi iffential facult ties ('which is its «flr«rtf/ Image of God. J Its effence is a Living Spirit: Its elTential faculties arc i. A.Vit0lASivity<tOsFomer : 2. An Vndcrjianding i 3^. A W\U.

1 3. His KeQitude^ which is Gods Moral Image on him, com- fiftetii I. In the promptitude and fortitude of j his A^livi Popper: 2. In the Jfifdom of h\s Vnderjiattding: 5. I»'thi MoralGoodnefl of h\i fFill^ which is its laclinatioH to its Sn^^ znd Keadmefi (or its Duty.

14. Being created fuch a creature, by i meer tefuUancy from his Nature, and his Creator, he is related to him as hii Creature i and in that Unity is the fubfequent Trinity ol Re- lations: I. Aswcare Gods Pjopriety, oth'^sOp^n,: 2. Hf» Suhjects: 3. H\i BtHepciarits and Lovers: all cemprizel i«

Bkb i\iM

27 S 7i5e Life of Faith,

the one title of hit ebildrett. And at once with thcfc Relations of man to God, it is that God is as before lelated to man, as his Creator, and as his Ovusr^Rultr^ and CbitfGooJ.

15. Man is alfo related to his fellow creatures, behiv bim^ I. As their OtPner, 2. Their Rulcr^ 3. Their End, under GoJ ; which is Gods Dominathe or Honorary Image upon man, and is called commonly our Vominion over the creatures ; So that by wr^r Crfationf and the Nature of the creatures there is conftituted tf^ate of commuHion btxtveen God and Man, which is I. AVominion, 2. kKingdom^ 3. k Family ox Pa- ternity. And the vphoU is fomctime called by one of thetc names, and fometime by the other, (lill implying the reft.

16. Gods Kingdom hcin^ thus confiitnted, his Aitributet appropriate to thefe his Relations follow : i. His Abfolute- rufiis outOrfintr: 2. HisHo/wf/5, truth tnd Jufiice as our Jiultr : 3. And his Kindnefs, Benignity and Mercy as ouf fatber or Benefactor,

17. And then the iyor](j of God as in thefe three Relations follow i which arc i. ToD/jJo/* ofusathisplcafurc as our OvPHtr : 2. To govern us as our King : 3;. To love u^^ and do usg«<^, and makeuspcifcdly happy as our Bi-nefador and our end.

18. And here more parti:uhrly is to be conddered, i. How God dtfpofed of Adam when he had new made him i 2. How he began his Government of him : And 3^. What Bcne- 5tshe gave him, and what he farther offered or promised

kim.

19. And as tathe fccond, wemuft i, Confiderthc Ante- cedent part of Gods Government, which is LegijUtidn and then fheieafter^ the coH/f^«f«t part s which is i. Judgment^ a. Execution* And Gods Legillation is i. By niakifg *^^ Viturei fuch as compared with objeAs, iMyihzW refult from this Nature fo related; ». Or elfe by Frectpt or Rerelation from himfcli, befidcs oar Natures, i. The Law of Nature is jfundamcntal and radical in our foresaid Relations to God ihcmfetves, in which it is made out natural duty, ». To /uf - »(>t 001 feWes wholly to God, and his difpofi), as his own; %. To obey his commands : 5. And to receive his mercies,. and chiUikf«Uy to itrufn thc^, ind to lovf httn. Rut though

fas

The Life of Faith. 379

Ca$ Gods cflcntiil principles, and hw foreftid Rclitions, arc admirably conjun^ in their operations ad extra \ fo) our Re- lative oHigatioMJ arc cor j and, yet are they fo far diftinguifh- able, that we may fay, that theCc which conjundly make our Mt^lduty^ yet arcnotallfherefultsof our Relation to a Ga- ff rwofer, rf//i/c&v but the fccond only i and thercfuc that on- ly is to be ctUcd the Kadtcal Law in the ftri^ fenfc, the other two bring the hhral rcfults of our Rectitude, The duty oifub* ie^iomnd obedience in general, arifing from our Natures re- lated to our Creator, i$ the radical governing Law of God in us. But yet the fame fulwifio», and gratitudCy and /ovf, which are primarily out duty from their proper foundations, areffcondaiily made alfo the mattcf o( oar fubjective duty, be- caufe they arc alfo commanded of God. 2. The f articular Laws of Nature are i. Of our particular duties to God i or of Piety ; 2. Or of our duties to our fclves and others : 1. A^sofjuftice, 2. And of Charity. Ihefc Laws of Na- ture arc I. VnalteYabU\ and that is, where the nature of out perfoDS, and of the objcds, which are the foundations of them are unalterable, or ftill the fame : 2. Or mutable, when the Ntft«r* of the things which are Its foundation, is mutable. As it IS the immutable Law of immutable nature, that wc love God as God, and that wc do all the good we can,&c. b:caufc the /offM</tff««ofit is immutable: But e.g. the Law agalnft Inccft was mutable in nature : For nature bound Adarrn chil- dren to marry each other ■■» and nature bindeth us fince (or- dinarily) to the contrary : 2. The revtaUd Law to Adam was fupcrinduced. The parts of Gods Lavf muft alfo here be confidercd. i. The inXfductivt teaching part (for Gods teaching us, is part of hisrk/wjg us) and that is, Doftrincs, Hi- ftoif and prophecy. 2. The Imperative fart, commands to <fc, and not to do. 3. And the faHCtions or motive parts in Law and execution, which are 1 . Protnifes of Beneficial Rewards ; 2. Threatnings of hurtful penalties^

20. Gods L<irj being thus dcfcribcd in general, and thofc made to Adam thus in particular , the next thing to be con- fidercd, is mam bebavisur in breaking thoft Laws j which tnuft be confidercd in the Caufes, and the Nature of it, and ihc im- mediate cifcdi and confcqucnts.

Bbb a ai. And

2 8o ^^* ^^A ^f ^^*^^'

2 1. And next muii be conlidcrcd Gods co«/igMfMt part of Government as to AdAtn^ viz.. his yUgmg him according to his

Law.

22. Av.d here comcth in the Vrowtfe^ or the firft edition of the lietc Covex-anty or Liw of Grace > which muft be opened in its parts, original and end.

23. And then mufl beconddered Gods execution of his fen- tcncc on Adim^io far as he was unpardoned i and fo upon the world, till the end.

24. And next muft be confidcrcd Gods enlargements and expV'cations of his Covenant of Grace, till Chrifts Incar- nation.

25. And next, mem behaviour under that explained Co- venant.

a6. And Goils fentence an d execution upon them there* •pon.

27. Then wecome toihef«/iif/i of f/wf, and to explain the work of Redemption dilHndly. And 1. Its Original^ the God of Mature giving the world a Phyfician or a Saviour: 2. The Ettds ; 3. The conftitutive Caufes : Where 1. Of the FerfonofthcKedeewer^ \n h\st jfence^ zs God ind Man^ and in his prrfc^iotit, both ejfftitialy and modal, and accidental.

28. And 2, Oi ihc juftdawent at tforkj of out Kedewftion ffuch as Creation was to the firft Adminiflration)v»2,. (his firft Z/ndettakjtigt hterfefificM^ and IitcarttatUHy being all prefup- pofcd.J I. Hisperfcd K.f/ig»<irifl«ofhimfelftohis Fathcr,and iubmifliontohisdifpofing Will; 2. His perfect /k^jfcrisx and eVftiifHCe to his Governing Will : 3. Bsferfect Live to him: 4. And the f tiff erittg by which he exprcfl all ihcfc. The three hrft tner'ttwg of tbemfelvet > and the Uft mtritwg as a fuisjactory Sacrijict^ not for it ftlf^ but for its ufcfulnefs to its proper tHds.

29. From this Offering once made to God, Chrift acquired the perfeder title of a Saviour^ or Kedeemir^ or Mediatour^ which one ccntained this Trinity alfo of Relations t0ir4r^^ Matt: I, Their Orvmr : x. Their Ruler; 5. Their Bcnc- iit^or : The Father alfo as the i^rQ principle of Redemption, acquiring a fecond title (beddes the fiift by Creation) to all thefe: androrv4r^iGc<^, Chr iQ continucth (he Relation offt- keavtnljifTffjt, jola

rhe Life 0f Faith, 381

30. In order to the ocorfe/ of thcfc Relations for the future, wc muftconlidcr o{ Chw^s cxa.lt ati-)H • i. Oi his JuftificatieH tind KefurreSioH : 2. 0( his A fcenfionznd Glorification : And 3. Of the dchveiing of AB ftwtt^ and AH Ihirgs into his hands.

3 1. The work of Redeniption thus fundamentally wrought, doth not of it fdf renew mans nature i and therefore putreih no Law of Nature into us of it fclf, as the Creition did : And therefore we mi2 ft next proceed to Chrifts A<Jniiptilirattn of this office, according to thcfc Relations i which is i. By Le- gijlationox Dontitioia -y cna^ing the New Covenant (where this lad ard perfed edition of it is to be explained i the Prc- ccptiPve, the Promifory and the Penal parts, with its cflTtdr^ and its differences from the former Edition, and from the Law of Nature and of Works.

32. And 2. By the prcmulgat ion or pwJ'/rftfh'oM of this Co- venant 01 Gofpcl to the world, by calling fpccial Officers for that work, and giving them their commiiTion, and promifing them his Spirit^ his ProteQioMyZnd their Reward.

33. And here we come to the fpecial work of the Holy Gboji i who is i . To be known in his E^<ncc and Ptrfon , as the third in Trinity, and the eternal L«v« of God; 2. And at he is the grand Advocate or AgeMt of Chrift inihe world, where his works arc to be coniidcrcd i. Preparatory, on and by Chrift himfelf; 2. Adminiftratoty : i. Extraordinary, on the Apoftles and their helpers : i. Being in them a fpirit of cxtraordinaiy ?on>er^ by gifts and miracles : 2. Of extra* ordinary Wifdom and InjaHihiltty^ as far as their commiffion- work required : 3. And of extraordinary Love and Ho* linefs. 2. By the Apoftlts, i. Extraordinarily convincing and brif/ging in the world ; 2. Settling all Church- Dodrines, Of- ficcis and Orders which Chrift had left unfettled Cbringingall things to their remembrance which Chrift had taught and commanded them* and guiding them in the reft.) 3. Re* cording all this for poftcnty in the holy Scriptures. 2. His Ordinary Agtncy i. On Minifters, 2. By fan^ification on ali true Believers is after to be opened.

34. And here is to beconiidcred the Nature of Chriftiani- t^ in fieri ; faith and Repentance in our three great Relations

B b b ^ (•

jj. The Life of Faith,

to pur Redeemer, as we arc his Opph, his CDifciples tnd) Sub- jeas, and his Bcntficiariei\, with all the fpccial bcmHis of thefc Rclitiom as antecedent to our duty \ and then all our du- ty ui thenn as connmanded ; And then th: benefits after to be expected (as in promifeonly.J

35. Next mult diltindtly be confidered, the preaching, and converting, and baptizing part of the min>(krial Office ^ i . As in the Apc<Hlcs : 2. And in th;ir fucccflbrs to the end \ with the natuteof Baptifm, and the partofChrift, and of the Mi- niitcr,and of the baptized m that Covenant.

36. And then the dcfcription of the univerfal Church, which the baptiz:d conftitute.

57. Next is to be dcrcribed the flatc of Chriflians after Baptifm : i. Relative^ i. In Pardon, Reconciliation, Juftifi- cation, 2. Adoption. 2. Pbyfical, in the Spirit of Sandi- fication.

38. Where is tn be opened t. The firft fanftifying work of the Spirit: 2. Its afcer-hclps and their conditions, 3. All the duties of Holincft, pritnitif c and medicinal towards God, our felves and others.

3^. Our fpecial duties in fecrct ; reading, meditation, prayer, &c.

40. Our duties in Family Relations and Callings.

41. Our duties in Church Relations i where is to be dc- fcribed the nature of pirticultr Churches, their work and worlhip, their miniltry, and their members, with the duties ofeach.

42. Our duties in our Civil Relations.

43. What temptations arc againft ut, as be to be over- come.

44. Next is to be confidered the Hate of ChriAians ind So' cieties in the world : How far all thefe duties are performed > and what are their weakneifes and fins.

45. And whit are the punifhments which God ufeth in this life.

4^. And what ChrlHians mnO do for pardon and repara- tion after falls, and to be delivered from thofe pnnilk- mentf.

47. Of Death, and the change which it makctb, and of our ^dal preparation far it. 48. Of

'• rhe Life of Faith. 385

4S. Of the coming of ChriO, and the Judgement of the great day.

49. Of the puniflimcnt of the wicked impenitent in Hell.

50. And of the blcffcdnefs of the Siints in Heaven, and the cvcilatttng Kingdom,

Thefc arc the Heads, tnd this is the Method of true Divini- ty, and the order in which it fhould lye in the undcrltanding of him that will be complcat in knowledge.

II. And as this is the IntthHual Order of knowledge \ f© the order which all things muillyc in at our ^rarri anduf'tJlr^ Umuch moreneccflfary tobcobferved : i. That nothing but GOD be loved as the tnfinire fimple good, totally with all the heart, and finally for himself: And that nothing at all be loved with any Love, which is not purely fubordinate to the Love of Gcd, or which caufcth us to love him ever the lefs.

2. That the blefled perfon of our Mediatour^ as in the Hu- mant Nature glorified^b^ loved above all creatures next to God: Bccaufe there is-mofl of the Divines Pcrfc^rons appearing ist him.

j^ That the htavtr.ly Church or Society of AtigeU and Sdintj be loved next to jefus Chiif), as bemg next in ex« ccllence.

4. That the Vjiiverfal Chnrcb on eaf th be loved next to the ^ perfcd Church in Heaven.

5. That particular Churcbet and Kiftgdomi be next loved > and where ever there is more of Gods latereji^xii Image, than in euifelves, that our Love be more there, than on our ft Ives.

6. That we next love our ffhes, with that peculiar kind of love which God hath made ccccfTiry ro our duty, and our happinebandcnd i with a fcU-preferving, watchful, diligent love') preferring ouv/tfv/i before our bodies^ and ^ir'Hual mei» cics before temporal^ and greater before lefs.

7. That we love out ChrijHatt Kelaticns with that dojble Love which is due to them as ChrijfijHi and Ktht'tQns\ ard iQvt sSHelatims according to their places^ with that kirid of

..LovcwhichisDrofcrfotchcm, as finiogus toall the dut-e;, whith wc mutt pcifoim to them .

t. That

H'

^8^ _ The Lije of Pajth,

8. That wc love all pod Chriliiam as the fandified members g( Chui^yWnh^ fpecial Lwe according to the mcafurcof Gods Image appearing on them.

9. Thit wc love every v//ii'/^ Chrijlian Cthat wc cannot prove hath unchriftcncd himfclfby apoftacy or ungoallineft) with the fpecialLeve alfo belonging to irue Chriftians, bccaufe ht Mffearetb fuch to us : But yet accordmg to the mcafurt of \\\it ap^ erratic e^ as being tnore confi/itnt of (ome^ and mtrc doultful of others.

10. That wc love our intinaate fuitabic frif»<^i that are godly with a double Love, as godly and as friends,

1 1 . That we love Neighbours and civil Relations, with a Love which is faitable to our duty towards them (to do to them, as wc would have them do to us i which is pirtly iDcant by loving thorn as cur fdves.)

12. That wc love all mankind, eyenCeds enemin, much norc eur 6«>», as they arc men > for the dignity of humane nature, and their c/ip4cityfo become holy anil truly amiable.

I ij. That all megns he chofcn according to the fnd Cwhich is to be preferred before other ends) and their fuitablenefs and fitnefs for^hat end (as they ire to be preferred before other means.)

III. And the order of pra^ice is, i. That we be fure t( hegin veixh God alone, and proceed to Godiii ibe creature, tn .' tndinGodaUrtt. "* ' ' '' ■ -•- - <'^--^y . )i i .?

It is the principal thing to be known for finding out the truf method of Divinity and Religion, that (as in the great frame oi Nature •, fo) in the frame ofMcrality, the true motion is cir- tular : f'row God the tficient hy God^ the Diligent to G«d, thh final Canfc of all i therefore as God is the firft fpring or ea«f; of motion i fo the creature is the Kecifirtitfirjt^ and the ^geni fftfr, in returning all to God again.

Therefore mark,that our receivirg Graces zrc ovtr firft grstis intxtrcife; and cur rrcr/vi^rg dutits zrt our fit ^ dntiery ttii then our retprnhg graces and duties come next •, in Whieh we f roceed from the ttfcr te tVt greater, till wt conitvp toix* d kimfflf. ^

ThcrcftK

The Life of Faith. 585

Therefore m pome of pra^ice, the firrt thirg that wc have to do, is to learn (o ^wow Oed himfclf as Ged and gut God^ and to hvc as {nm biwt^ and upon bivt ai our BfmfaCiir, from ou» hearts cont'cfTing that we have mtbhg^ bat from hirr, and flnll Ecvcr be at rtjl but tfitb hinty and in him^ as our uUtmateend \ ard therefore to fet ourfclvcs tofce/^ him as our end accord- ingly i which is but to feck to love hint^ and be behttdhj hirn, i<i thepcrfe^ion o(k*iott> ledge and d:l>gbt.

a. The whole/VdiJie of menus appointed by God fort-he at- tainment of this ««<ii mud be rrfj(*« ^ogftibfr, and not broken afunder > as they have all relation each to other. And i. The mheU framt of Ntture mu{t be looked on as the Hrft great ffieans appointed to oian in innocency,for tha prelcrvation and eotercife of his holincfs and nghteoufnefs : 2. And the Cove- Bintor Law^pofitive, as con|oyncd unto this : 5. And the Sfirit ofGod^ coinnaunicatcd only for fuch a mcttfi^^citncy of necejfary help, as God faw meet to one in that condition. And though thefcnieansCthe ^rtatt/i^tSi and the Sfirit of the Creatcf in tbat degree) be not novir fufficient for lapfed man v yet they are Aill to be looked on as delivered into the hand of Chrift the Mediafour, to be ufed by him on his terms, and i« •rder to his bleiTed ends.

2. But it if the frame of the recovering dndperfeOiftg means, which we are now to ufc : And in this frame i. Chrift the Mediatour is the Hrft and principal i and the Author of oar Faith, or Religion « and therefore from his Name it is called ChriftiMnity. He is (now the fir^ means ufed on Gods part (ot communicating mercy unto man i and the firft in dignity to ke rerrivf^/and ufed by man bimftlf i but not the firft in Time, kccaufe the mians of revealing bitu muft go Brft. ^ a. Thcfecoad mra^s in <^i^«ir)' (under Chrift) is the opera- tion of the Holy Spirit as fcnt or given by the Redeemer: which i^/jrir being as the foul of outward means (which are ac the body) is given varioufly in zfuitablenefs to the fevcral forti •f means Cof which more anon. J

3. The sHtvfard means for this Spirit to work by and with, have been in three degrees : i. The leipeft degree, is the world M creatures (called The Book^of Nature) alone ; 1. The fecond dt^tcc wai thi Law and Promifes to the Jews and ihcir fore-

Cce fathcis

jt6 The Lift of Faith.

fathcis Oogcihcf with the Law of Nttuic.) 5. The third and highcfi degree oieulxfsrdmeiMi^M the whole frame oiChri^Un ln\MinUins^ atijoyncd to the "Book^ efNgture, and [ucceedingihc fofcfaid Tromifei and Lat9.

Eveiy one of thefe hath a fufcieney in itf tutn kind, and to its proprr ufe. i. The Law ol Nature is fufficient in its tvm kjudf to reveal a God in his EjJentiMt frincipUs and Kelatitns \. ■nd to teach man the nccc^ficy now of fomc fupcrnatural Reve- lationiiind In^itutioHS y and lb to dircd him to enquire after tkcm (n>kat and where thty be.)

2. The Pmwi/f; and jcwifti Law (of Types, dec.) was fuf- ficicnt in its oven Iqndy to acquaint men that a Saviour ntufi he fent into the vforldf to leveal the Will of God more fully, and to be a faciifice for tin, aud to make reconciliation between God and man, and to give a greater meafure of the Spirit, and to renew mens fouls, and bring them to full perfedion, and to the bleiTed fruition of God. The Jewith Scriptures teach them all this, though it tell theof not many of the Articles of 9UT Chrifiian Belief.

9. The ChriHian Gofpel is fufltcicnt in itsea>» kjnJi to teach fnen Hrft tobtlitvt aright, in ihe Father, Son, and Holy Spirit , and then to /ovf and //i/^arighr.

When I fay that each of thcfc is fufficient in its own kittd^ the meaning if, not that thefe outward means are of th«mfel?es fijfficient without the Holy Spirit \ for that were to he /pffeient not only in fuo geuerty but in alieno vtl in tmni gtnere » not only for its otcn part and wor\;y bat for the Spirits part alfo : But other caufcs being fuppoGrd to concur, it is fufficient for its own part .* As my Pen is a fu/Hcient ftn^ though it be not fufficient to write without my hand.

Now the meafure of the Spirits concoutfe with all thefe three degees of means is to be judged of by the Mature of the " means, and by dds ends in appointing them, and by the vi" fible gffrQs. And whereas the world is full of voluminous con- tentions about the do^rine of fnfficitnt and tffeQual grace, I (hili here add thus much in order to their agreemtnt. i. That certainly fuch a thing there is, or hath been, as is called ftiffi- c;«nt not-cffe^ual grace: By /wjltfirifr they mean (bmuch iS giyecbnuaaUchjit ^t^ff which it ifr«#(j4rjitethccommanded

The Life of Vaith. 58^

aft (or forbearaoce) (b that man could do it vrtthoat any other gf ace or help from God f which fuppofcth that mans will in the Niturt of it, hath fuch a vital, free^ fcirdctermining power, that (fometimcs at leaf)) it can aft, or not aft, when fuch bare power is given to \t) and fometimcs dorh,tnd fome- timei doth nor. But the word [^neee^ary'] is more proper thin {_ fpgicient Q The latter being applicable to feveral de- grees ♦ h\xt[necjf*ry'\ fignificth that degree, without whicli the jIQ €dHnot be pectoimed.

That there is fuch a thing, is evident in AJami cafe, who had that grace whiclv was Mrcrjpir;' to his forbearing the firft fin for elfc farewell all Religion.) And there are few men will deny but that aU men have Rill fuch a degree of help for many duties which they do not perform > and againO many fins which they do not forbear > (as to forbear an oith, or a lye, or a cup of drink, to go to Church when they go toanAle- houfe, 6cc.) Such a thing therefore there is, and fuch a power mans will bath to do or not do, when fuch a degree only of help is given«

Therefore we have reafon enough to fuppofc i. That fuch ^digreeof the Sfiritsbtlp is given under the hare Teaching* o( the Creature^ or to them that have no outvpard ligkt but na- tural revelation, as is nectjfary to the forefaid ends and ufes of that Li^ht or Means, that is, to convince man that there it s God, and t^bat he it, asaforcfaid, and that we are his fubjcQs and henfficiaries, and owe him our chitfcjt love and fervice \ and to convince them of the need of fomc farther fujcrnatHrai ^evtUtion. Not that e&erji one hath this meafurc oi fpiritual help i forfome by abufing the help which they have, to learn the i4/f/bj^^t of Nature, or topraftifcit, do forfeit that help which Qiould bring them into Natures higher jortTJs. Bur fo much as I have mentioned of the help ol the Spirit is given to thofe that do not grofiy forfeit it by abufc, among the Pagant of the world : And fo much multitudes have attained.

2. And fo much of the Spirit was given ordinarily to the Jews, as was fufficient to have enabled them to believe in tht MefTiah to come, as aforcfaid i if they did not wilfally rejcft this help.

3. And fo much fctmcih to be given to w^tty that heat

Ccci the

^88 The Life of Faith.

the Gofpcl, and never believe it i or that believe it not with a juftifying, Faith, is as fufficient to have made them true Be- litverty as Adams was to have keft bint from hn faJl. For fee- ing u is certain thit fuch a fu^cient untffectual grace there it, we have no rcafon to conceit that God doth any more dcfcrt his own means won?, than he did then i or that he makcth Re- lieving a more irMpjJj' le condition of Juftification under the Gofpcl, to them that »Tc in the »eerefl capacity ef it (before cffc<^ual grace j than he made Jper/fCt ebedience to be to Adam. The objcdionsagainfi ih:s are to be anfwercd in due place, and arc already anfwcred by the Doaiinicans at Urge.

4. The outward means of grace under Chrift are aU otu frame, and muft be ufcd in harmony as followeth.

1. The Witncfs and Preaching of C'friji and his ApojileSy was the firft and chief part *, together with their fettling the Churches, and recording fo much as is to be our (landing Rule in the holy Scriptures, which are now to us the chief partof this means.

2. Next to the ScriptwrcSi the f amoral Office and Gifts, te prcfcrve them, and teach (hem to us, is the next principal part of this frame of means. In which I comprehend nl/ their of- fice [[Preaching for convcifion, baptizing, preaching for con- firmation and edification of the faithful, praying and praiGng God before the Church i adminiflring the body and blood of Chrift in the Sacrament of comiBunion i and watching over all the flock, by perfonal inftrudion, admonition, reproofs, ccnfures and abfolutions.

3. The next part (conjan(^ with this) is the •ommunion •f the faithful m the Churches.

4. The next is our holy focicty in Chriftian families, and family- inflrudtions, worfhp and juftdifciplinc.

5. The next is our {ccttt duties between God and us alone: As i. Reading, 2. Meditation, and fclf examination, J. Prayer and thankfgiving, and praife to God.

4. The next p^rt is our improvement of godly mens inti- aatc friend(hip, who may mftru^, and warn, and reproyc and comfort us.

7. The next is the daily courfc ofprofpering Providencca md Mercies, which sxprefs Godi Love, tnd call up ours*

(»«

rhe Life of Faith, 389

(as provifions, proccdtions prcfcrvifions, deliverances, &:cO 8- The next is G(^ds cartigitions fby what hand or means foevcr) which arc to make m fartaksrs of bit hlinefi^ Htb. 12. p, TO.

9. Thcncxris the example? of others i i. Their graces andduties: 2. Their faults and falls : 3. Their mercies ; And 4. Their fu/Terirgs and corrections, i Cor. 10. I, i#, 11.

10. And laftly, Our own conftant watchfulnefs againft ecmprations.and iiirricg up Gods graces in our fclvcs.Thcfe arc the frame of the means of Grace, and of oar receiving duties.

2. The next in order to be confidcred, is the whole frame ©f our returning duties, in which we lay out the talents which we receive, which lye in the order following.

1. That we do what good we can to our own fouls : that we firft pluck the beam out of our own eyes, and fct that mo- tion on work at home, which muft go further : Thertfore all the foregoing reeans were primarily for tbk ifftG \ (though not chiefly and ul imatcly for this end. )

2. Next wc muft do good according to our power to our jteer Relations.

3. And next to our rvhole FamiluSy and more remote Re* lations.

4. And next, them to our Neighbours.

5. And ncxt.to Strangers.

6. And laftly, To Enemies, of our fclves andChrift.

7. But our greateji duties muft be for publick Socictier, viz. I. For the Common- wcaUh C both GovcinourS and People i) 2. And for the Church.

S. And the next part (in intention and dignity^ muli b« for the whole world Cwhofc good by prayer <ind all jtll means we muft endeavour.)

9. And the next for the honour of Jcfus Chi iA our M«- Jiatour.

19. And the higheft ultimate temination of out returning duties, is the pare Deity alone.

For the further opening to you the Ord&r of ChriA as Pf i^icC) take thcfc following Notes of Rules.

• CfC |; I. ThoB^k

2 00 ^ Lijt of Faith,

1. Though lecciving duties (fuch as hciring,ret<liiig,pray- tng,faith, &cj go Hrft in order of nature and time, before txftndingy or rtturning duties, fo rfiat the motion is truly circular * yet we muft not ftay till vfe have ftceivtd n^ouy be* fore we make returns to God of that which wc have already : But everyidegrce of received grace, muft prefcntly work to- wards God our end : and as there is no interm'ilion between my moving of my hand and pen, and its writfng upan this paper j (b ma() there be no intcrmiflion between GoifAr^m/ of Love and Mercy to us, and our reficKtom »f L»ve and Duty unto him. Even as ths veins and arterits in the body lyt much together, and one doth often empty it fclf into the other, foe

' circulation, and not (^ay till the whole mafs hath ran through allthe vcflclsofoncfbrt f veins oi arteries^ before any pafs ' into the other.

2. The internal fcturm of Love are much quicker than the return of outward fruits. The Love of God (bed or dreamed

' forth upon the foul, doth frefently warm it to a return of Love I But it may be fome time before that Love appear iQ any notable ufeful benefits to the world, or in any thing that much glorifieth God and our Profcdion. Even as the heat of the Sun upon the earth or trees, is fuddcniy rcfleAcd ; but doth not fo fuddenly bring forth herbs, and buds, and blof- foms, and r)pe fruits.

3. All truly good works muft have one conftant Order of fHtrytt/oMCwhich is before opened ^ GmI mufl be firft intended, then Cirz/f, then the umverfai Church in Hedventnd Earthy Uc.) But in the order of eftration and executieti^ there may be a great difference among our duties : As God appoirttcth ns to lay out fome one way, and fbme another. Yet ordina- rily, as the emitted beami begin from Gad, and dart them- felveson the foul of man 5 fo the refteQcd heami begin upon, otdomont he art Sy and pafs toward God (though ftrjt be- loved and intended j by fcverai receptacles, before they bring as to the pcrfet^ fruition of him.

4. Therefore the-order of Lfli/iag (ot complacency) and the erdcr of doing gtod (or Benevolence) is not the fame. Wc muft

f Live the umverfai Church better than our ftlves : But wccan^ not ii» them iinccrc /ervicr, before we do go0d to our felves.

And

rke Life §f Fdith. 391

And our nccre(t ReUtions mutt be preferred in t6ti of Bent' feenct before many whom we muft iovt more

5. When two goo//i come together (either to htKtceivei^ or to be Done) the gretter is ever to be preferred > and the cbuftngot «/t«gof the leffcr at that time, 15 to be taken for a fio. I lately read a denyal of this, in a fuper^ciil fatyrc i but the thing it felf, if rightly underOood, is paA all doubt with « rational man. For i. Elfc good is not to be eho^tn and dtne Osgood, if the bej^be not to be preferred, a. Elfe almoA all wicked omiffions might be excufed : I may be excufcd for not giving a poor man afhMDg (whatever his necc([((y be) becaufc I give him a farthing : No doubt but Vives^ Luks ^^' did good at fuch a rate as this at leaft : and elfc a man might be excufed from faving a drowning man, if he fave his horfc chat while, &c. A quatenm n i fummum valet confequeutU^ in the cafe of dciirtog and doing good. But then mark the fol- lowing explications.

6. That isnotalwaies to be acco«nted the gredted good^ which is fo only in regard of the mttttr fimply confidered : But that is ihegreatejigeod^ which is fo c&nfideratit conftdtran- diij all things confidered and fet together.

7. When God doth peremptorily tye me to one certain duty* without my difpenfation or lib:rty of choice, that duty at that time is a ^r/i(tergo9d and duty,than many others which may be greater in their time and place. A duty materisBy leflfer, is f«rmaliy fand by accident naterialy) greater in its proper feafon. Reaping, and baking, and eating, are b:(ter than plowing, and weeding the Corn» as they are neerer to the end : But plowing, and weeding arc better in their /r<(< few. To make pins or points, is not materially fo good a workasto^rfy ; But in its frafon fas then done) it is better : And he that is of this trade, may not be praying when he fhoald be "about his trade : Not that he is to prefer the matter ofit^ before praying ; But fraying is to keep its time, and may be a On when it ii out of timr. He that would come 4t mid- night to difturb his reft, to prefent his (crvice to his Lord oc King, would have little thanks for fuch unfeafonablc (((ivice.

8. Hcihit is icf^iaincd by r lower calling^ or any true

reftfiining

59

Thi Life of Faith,

icllraining reafons/rom doing a good which is materially grea- ter, yet dath (hit which is greatcH unto him. Ruhrg and Preaching arc materially a greater good, than threfhing or Jigging , and yet to a man whofc gtfts and caUing reitnin him from the former to the latter, the latter is the greatcfi good.

9. Good is not to be meifurcd principally by the W^/// or BfMf/it of our fclves, or any creature i but .by 1. The ff^ill of Gud in hisLaws : And 3. By the intereft of his pleafednefe and glory ; But fcctnddrily^ humane inter tji is the meafure

of It.

10. It foUoweth not thatbccaufc thcgreatcft good is ever to be preferred, that therefore we muft perplex and diftrad GUI fclvcs, in cafes of difficulty, when the ballancc fccme'h equal : Forcither there i* a differeHce^oi thcic m none : And rf 0nyf'\t\sdifcernable^otnot. It there be m difference^ there is room {ox taking one ^ but not for chufwgene: If there be no difctrnable diffctcnce^ it is all cme to us, as if there t^tre n«nt at all: Uit he dtfctrnahle by a due proportion of enquiry, we muft labour to know if, and chufe accordingly : If it be not difcernable in fuch timet and by fuch rneafure of enquiry, as is our duty^ we muft ftill fake it as undijcernahle to us. If after }nfi fearch^ the weakncfs of our own underftandings leave us doubting, wc muft go according to the hejl under fianding which wc have^ and chearfully go on in oar duty, as well as wc can know if, rcmembring that wc hSve a gracious God and Covenant, which taketh not advantage of involuntary wcakneflcs, but accepteih their endeavours , who fmcerely do their btft.

11. Meet §iritual or mental duties require moft labour of t^cmind y but corporal duties (Cuch as the labours of our cal- ling) muft have more labour of the Wy.

12. All csffcr^/duties muft be alfo j(firit««/Cby domg thcna froma fpiritual principle, to a fpintual end, in a fpiritnai manner :) But it is not neccifary that every fpiritual duty be »1- to Corporal.

13. The duties immediately about God our end, are greater than thofe about any of the w*«;»i (ctteria parihm.) And yet thoic that uc^bomt iomer •hjtttff may be greater by aetidtnt.

The Life of Faith. ^ ^

and in then fcafon : As to be favi)tg a. warn lift is then greater than to be cxcuirg the mind ro the a(^ing of Divine Love or Tear : But yet it is God the greatcft objciit then, which put- eth the grminefi upon the latter ^^uty , bo:h by comynanding it, and fo miking Jt an a^ more flet^fwg to him ; and bccaufe that thcLovcofGod is fuppofed to be rhe cvjncuningfpring of that Love to man, which wc thew in fccking their pre- fcfvafion.

1 4. Our great duty about God our ultimate end, can never be done too much, conlidcrcd in ii fcif. and in refpeci to the foul only i wc cannot fo love God too much ; And this Love fo conrideired,ha(h nocxtrcam, MaXih. 22.37.

15. But yet even this may by ^ccidint^ and in the circum- fiances be too wuch : As i. In rcfpe<^ to the todies vvcik- neffcsv if « man (hould fofcar God» or (o love him, as that the intcnfcncfs ot the ad, did lUr the pidions, fo much as to bring hirti to diftrad.on, or to difordcr his mind, and make it unfit for that or any other duty: 2. Or if he Qiould be exciting thcLovcofGod, when he (hould be quenching afire in the Town, or relieving the poor that are ready topciiQi. But neither ofthcfc i$ properly called, AlovitigGodtoo much.

i6/^Thc duties of the keMrt^ are in thcmfdvcs greater ini nobler than the a<Sions of the outward man, of themfclvcsab- ira(^edly confidercd. Bccaufe the foul is more .noblc than the body.

17. Yet cut irard duties tic frequently, ycTimoft fr'qwentfy^ greater thin heart dutifs only i becaule in the outward duty it is to be fuppofcd that both farts concur Cbo'ih/o«/ and hody.) And the operations of both ^ is more than of «»^ alone ; and alfo bccaufe the nobler ends ire attained by both together naorc than by one only : For God is loved, and man is benefit- ed by them. As when the Sun (hineth upon a tree, or on the earth, it is a more noblc cffcd, to have a return of its influ- ences, in ripe and p'cafant /r«ilj, than in a mccr fudden re- flexion of the heat alone.

18. All outward duties muftbrgin at the heart, and itmitft animate thcin all i a^they arc valued in the fight of God, no further than thejHpe from a rectified will, even from the LoTCof God aadBoodnefs : H -wcvcr without this, they

D4 d uc

., wr./^

2QA The Lije of Failh,

arc good works materially, in rcfpcd to the Receiver: He may do good to the Church, or Common-wealth, or Poor, who doth none to himfclf thereby.

19. As the motion is circular from God to man, and from man to God again (Mercies received, and Duties and Love returned^ {b is the motion circular between the heart and the etitwitd man : The heart moving the tongue and hand, &c. and thcfc moving the heart again i (partly of their ctvn na- ture^ «nd partly by divine revcard : ) The Love of God and G:>o^«f/?produccth holy tkoughts, and tx>ordsy and aCrionsi and thefe again increafe the Love which did produce rhcm, Gal. 5. 6,l^.Heb.6AO. Heb. 10.24. 2 John 6.]vde 21.

20. The Judgment muft be well informed before the IVtV

rcfolve.

21. Yet when God hath givcaus plain inftruftioij, it is a fin to cberifli cauflcfs doubts and fcruplcs.

22. And when we fee our duty before us, it is not every Ccxupk that will cxcufc us from doing it : But when we have fvore convidion that it is a duty, then that it is none, or that it IS a fin, we muft do it, notwithftanding thofc miftaking doubts. As if in Priyer or Alms- deeds you (hould fcruple the lawfulncfs cf them, you ought rot to foibear, till your fcruplcs be rcf >lved, bccaufc you fo long neglcd a duly : EUc folly rRighr juf^ific men in ungodlinefssnd difiDbcdicnce.

23. But in things mccrly indilTcrenr, it is a fin to dothtm doubtingly , becau fc you may be furc it is no fin to forbsar them, Row. 14. 23. 1 Cor. 8. 13, 14.

24. An erring judgment intingleth a man in ancceffity cf finning (till it be reformed^ whether he aS or wut, according to it. Therefore if an erring perfon ask, fVhat am I bound to ? the true anfwer is, to lay by your crrour, or reform your Judgment firft, and then to do accordingly , and if he tjk an hundred times over [But what muft I do in cafe I cannot change ray Judgment > J the fame anfwer muft be given him, [^SodjiiBbindeth you to change your Judgment, and hath given you the neceffary means of information i t^i therefore he mQ not taks ^P tpitbyour fufpofition, that you canml^Hf* Larv is a fixed Rufty vpbifbteJlethyouvpbatyoumufi beltei/muidchufe, and do : And t bit Rule mli m cbimgf^ thovgh yo7W}ltnd, and fay, 1

" ' ' • ~ f eajmoi

Tbt Life of Faith. 595

c ir.notch tinge wy wind, tour mind mufi come totheKulr^ for the Rule pptU not eome to your perverted Piind: Say rvbatyou triU^ the Lavp of Gtd a>iO beftill the fawey and tvillftiB bindyou to be^ lieve according to its meaning']

25. Yet fuppolingthtt amanscrrourfoentanglcth him in a ncccffiiy of tinning, if is » double (into prefer z greater fin before a U{pr : For though no (in is an oh'):6t of our choice, yet the/rf/trfr/wiiithcobjc^ of our greater hatred and rr*

/«p/> and mufi be with the greater feat and care avoided.

26. An erring Coii(cicnce then, is never the voice or mef- ^ Tenger of God, nor are we ever bound to follow it » becaule it

is neither our God, nor his Law, but only our own Judgnncnt which fliould dijcern his Law. And mif reading or mif- underftanding the Law,will rot nnake a bad caufe g7o<^,thorugh it may excufc it from a greater degree of c*il.

27. The judicious tixing of the U^tlls^ Rffclutions^ and cfpe* cially the incrcaling o( its Love, or complacency and delight in good, is the chief thing to be done m all our duties, as be- ing the heart and life of all, Prov. 23. 16. 12.dc ^ 2^. Sc 7.5. &22. 17. &3. 1,2,3. & 4.4,21. D*Mf.3o 6. ?[d.ij.^ 8c 40.8. & I ip.i6,35 70,47. & 1.2. /p. 58.14.

28. The grand motives to duty, muli ever be before our eyes, and fct upon our hearts, as the poife of all our motions and endeavours ; f As the travelers home and bufinefsjts deep- c(i in his mmd, as the caufe of every (lep which he goeth.)

29. No price imaginable muft ftem great enough to hire us to commit the leaft known fin, Luk^ 124. & 14.26,28,33. Mdf.10.39. 6c 16. 26.

30. The fccond great means rnexttothe right forming of the hearty for the avoiding of fin, is to get away from the temp: axiom y baits and occafions of it. And he that hath moli g^acc^ raurt take himfelf to be ftill in great danger, '•vhilc he is under (irovg temftatiem and allurements, and when (in is brought to his hands, and alluring objects are r/^p to the ap- petite and fenfcs.

[, 31. The keeping clean our rw>g/;«/rt«;ij, and coinmandirg OUT Thoughts^ u the next great meinsforthe avoiding lin s and a polluted fantafie, and ungoverncd thoughts aie the neji where all i.iiquity is hatched, and the inihruments that bring it forth into a^o D d d ^ $^> Th»

^^6 The Life of FdJtb.

3». Thcgovctnirgof the fexfej is the Hrft mcinsto keep clean the InugintftioH. When Acbanfeith the wcd^c of gold, he def\rctb\t^ and then he tak^\b\t. When men wiljully fill their eyes with the objects which entice them to lu(t, to covc- toulneft, to wrath •, thcimptcffion is prcfently made apon the fantafic^ and then the Devil hath abundance more power to rerew fach imiginationsathoufand times, thin if fuch im- prtflions had been never mafffc. And it is a very hard thing to clcanfc the fantafie which is once polluted.

^}. And the next notable means of keeping out all evil Iwaginatmi^ and curing luft and vanity of mind, is conjiant latoricus diUgmce in a lawful calling, which (hill allow the mind no leifure for vain and finful thoughts » as the great nou- tilher of all foul and wicked thoughts, is IdUnefi and VacAncy^ which invireth the tempter, and givcth him time and oppor*

tunify.

34. Watchfulnefs over our felves, and thankful accepting the watchfulncfs, fault-findings, and reproofs of others,, is a great pait of the fafcty.of our fouls, Mtft. 26.41. & 1$, 13. Mrfr^i3. 37. LvV^ix.^d. lOr. 16 13. I Ihtf. 5. 6.21/^.4.5.

55. Affiimanve Precepts, bind not t© all times *, that is, no pcfitive dury is a duty ^t all times. As to preach, to pray, to (peak of God, to think of holy things, &c. it is not alwaies a fn to intermit them.

36. All that God commandeth us to do, is both a Pwty and a Matts ■, it is called a T>uty in relation to God the tfficiertt Law-giver, firft : and it is a Meant next in ^eUtion to God the end, whofe work iidone, and whofe will isfleajedhy it. And we muft alwaies rcfpt(S it in both thtCe notions infepa- rab!y. No Duty is nor a Means •, and no true Meam is not a Duty i bnt many fecm to wan to have the aftitudc of a Means^ which arc r.o duty buf a fin i bccaufe we fee not all things, and therefore arc apt to think that fir, which is pernicious.

57. Therefore nothing muft be thought a xxvutMcans to any good end, which God foxbiddeth ; For God kroweth bet- ter than wc.

38. But wc muft fee that the negative or prohibition be mivtrfit/, ox indeed cxtendeih to our particular cafe : an^

then

The Life of Faith, ^ ^ ^

then f and roi clle) you msy fay that negatives bind to all time*.

39. Nothing which is certainly dcftru(Sivc to the end, and contrary to the nature of a Means^ is to be taken for a Duty, For it IS certain that Gods Commands arc for cdilication, and rot for deftrudion, f )r good, and not for cvil.

40 Yet that nriay tend to prcfcnrinfcriour hurt, which ul- timately fendeth to the grcarcft good. Thcrtforc it is not fbme prefcntor infcriour incommodity that rruft caufc us t9 xejc& fuch a means of greater future good.

41. WhatfoevcT we arc certain God cowwandetb^ we may be cerrain is a proper Mcans^ though wc fee not the aptitude, or may thinkit to be dcftru^ivc i becaufe God knowcth bet- ter than wc : But then we muft indeed be fure that it is com- manded hie & nunc^ in this cafe and place, and time, and cir- cumftanccs.

42. It is one of the moft needful things to our innoccncy, to havcChriftian wlfdom to compare the various accidents of thofe duties and/:wf which are fuch by accident i and to Judge which accidents do preponderate. For indeed the a (5t ions arc very few which arc abfolutely and fitrply </ttiii or /rwf in them- fdvrs confidercd, without thofe accidents which qualifie them to be fuch ; Accidental /^wtir^ and /r«f sre the molt numerous by far : And in many cafes the difficulty of comparing the va- rious accidenfs, and contrary motives, is not fmall,

43. Therefore it is, that (as in PhyTick and Law Ca fes^&c. the common people have greatdt need of (he advice of skdful Arrirts, to help them to judge 0/ particular Cafes, taking in all the circumftanccs, which their narrow underdind ngs cannot comprehend i which \s more of the ufe cf Phyficians and Lawyers, than to read a publick Le^urc of Phytick, or of Law, fo) tht Office oi i\\t Church-Guides ^ ot Bifnop^ isoffo grrat ncccflhy t;) the people, in every particular Church : And that not only for pubhck Preaching , but aifo to be at hand, to help the people, who have recourfe unto them in all fuch cafts, to know in particular whit is duty^^vd what is fiti.

44. And therefore it is ('bclidcs other reafonsj that the Of- ikc of the Bfhops or Pattors of the Churches, irutt in all tho proper parts of it, bedone only by themfclvesjorracninthat

D d d 5 Offi«f ,

2q8 ^'^e Life of Faith,

Offi-c, znduot fer alios ^ by men of another O^ce: And there- fore it is,thit but titles or authority will not fervc the turn, without proportionable or ncceflfary abilities or gifts ■■, bcciufc the work 1$ ionc by perfonalfimefs i and cafes and difficulties can no nnorc be rcfolved, nor fife counfcl given for the ftul in matters of Moraliiy^ by men unable, thin for the body or c^ate, in points oi^hyfick^^ otofLatv. (As the Lord Vtrulam in hif Confiderations of Ecclcfiaftical Government hath well ob- fervedj

45. In fuch cafes where duty or fm muft be judged of by compared tfcci(irKt5 •, the nature of a Mi-tfMi, or tJie intercl^ of xYit'Endy is the principal thing to be confiderc d ; And that which will evidently do more harm than good, is not to be judged a duty (in tho^ circumftancesj but a fin : as if the queftion were whether Preaching be at this time, in this p/tfcf, to this nwwtf r, to thds individuals ^i duty; If it appear to true Chriftjan prudence, that it would be like to do more hurt thangW, it is a fin at that time, and not a duty : and yet Preaching in due feafon, as great a duty ftill. So if the qucftion were, whcthcrpcrfrprtfjrrbe at this hour ortlay, a duty : If true rcafon tell you, that it is like to hinder, cither family- prayer, or any other greater good, it is not at that time a duty ; Or ifthequefiion be, whether reproofor perfonal ex- hortation of a finner be now a duty : If true rcafon 'clI me, that it is like to do more harm than good, it is not a duty then, but accidentally a fin ; For we muft not Cift pearls be- fore Swine, nor give that which is holy unto Dogs, left they tread it under foot, or turn again and all to rend us. And there is atime when Preachers that arc perfccuted in one City, muft 'fly to another i and when they muft ftiake offtheduft of their ffcf, for a witnefs againtt the difobedient, and turn away from them. (The imprudent people can eafiiy discern this when it i& their own cafr^ but not when it ii the Preachers cafe -, fo powerful isfelf-lovc and partiality) Mtt. 7. 6, y.Mat. io. 14. ' & 23. 34. & 1 0. ^3 The reafon of all this is I. Becaufe God appointcthall Mf<i»ifor the Em^: 2. And becaufe the Law by which in fuch cafes we muft be ruled, is on\y giner^l; as, ^ Let all things he dine to edification > as if he (hould fay. Fir Jl your aSions^'f^bich I have m given you afartumlarperemftory

Lgt9

The Life af Faith. 5^^

Larpfor^ ta that good tifhich is thar prcfertHd.'] t Cor, 14. 5, 12. 3, 26.17. 2Cor. 10.8. & 12. Tp & 13. 10. I Cor. 10 23. E^'b^f.j^. 12,16,29. I Tim. I. 4. Rom 15. ar*! Cor. 12,7. ^ 46. Puhlic\ Duties^ ordinarily, muft bi prcf:ircd b:forc private : And that which is for the good of ntxny^ before that which is for thfgood of one only.

47. Yet when the private ncccdity is moitfreffing^ aird the publick may be omitted at that time with Icfs detriment, the cafe doth alter. A? alfo when that one that we do good to is Wore ncunfcjthan the mun)\\n order to the honour ofGod.or the wore ^uhliekj^oo^ of the whole fociety ; or when it is one that by fpecial precept, we arc obliged to prefer m our beneficence

48. Civil Power is to be ob:ytd before Ecclcfiaftica), in things belonging to the Office of the Magiitratc : and Ecc/f- /T<2/f/Cfl/ before the Civil, in thir-gs /Jroprr to the Eccleliirtical Gvoernours only. hx\iFamily Fovp a hdotc both ^ in things po}er tofhcir cognizinceonly. But what it is that is pro/^cr to each power, I lliall tell them when I think they arc willing to know, and it will do more good than harm to tell it them

49. 'Xhcftiprtrȣ Magifirate is ever to be obeyed before his Inferioun : bccdufc ihcy have no power but from him i and therefore have none agaittji him (unlcfs he Co give it them. ^

50. No Huntjnc Authjrity is above Gods, nor cm binlf us agamft him \ bur it is all reccivt'd from him, and fubord^nats to him.

51. No Humane Power can bind us to the ddirudion of the fociety which it governcth i becaufe the publick or com-» m.)n good, is the rwfiofGov.'rnmcnt.

52. The La AS of K'.ngs, and the Commands of Parents, Miftcrs and Paftors (in cafes where they have true Authority) do bind thc/j«/ primarily, as well as the boiy^ fecondanly : Bdtnot as thcprtw.irj', but th*/Vco«ii4r; hjn-l. It is a wonder- ful and pittiful thing, to read Divinfs upi.i chis point QWac- thcr the Laws of men do bind the confcieacc .^] what work they hive midc as in the dirk, when the cafe is Co v;ry plain and cafic ? fome arc pijcmprory thit they do not bind con- fcicncc » and Tom? that they do i and fom: calling their ad- verfarits the Idoliz-rr^ of mi^n •, and others as^iin iniinuiting that they gie g-iilty of treifon igiinft Ki-igs, who do ga ifiy

themj.

400 y^^ Li^^ of Faith,

ihcm » whcnfurtly they cannoc uiffcr if ihcy would.

i.{Thc veryphrafe of ihcirquciton \s non fcnfe,©! very m^' (\i.. Conscience is but a mans l{ncw!etige or judgiicnt ot himfclf as he isobligrd to his duty and the cffcdtsi and confcquently, of the obligations, which lie upjn him.

It isaftrangc qacftion, whether I am bound in k^H.tvled^fef wjfilf: But It were a reafonable quJiion, whether 1 b: bound to ^rt-.w « or whether I h^now thit I am bouud. It is (he tvhcle wan, and mol^ eminently the ff'n'l^ which is bound by Laws, or any Moral Obligations. The ntanis bound.

But ii by confcience^ they mean the p«/, it is a ridiculous qaeft.on ; For no b )nd$ can lie upon the body immcdiartly, but Cords or Iron, or fuch like mateiialj. The foul is the firft obliged, or clfc the man is not morally obliged at all.

If the fcnfc of the qucHion b;, whether it be a Divine or a ReligicM obligation, which mens commands do lay upon us : The anfwcr iscafic: i. That Mjm is not Go^ i and therefore 0s htiwancit is 7iot Divine. 2. That Afrfwi Government *f Gods iyijii!u:ion, and Men are Gods Often s t and therefore the ob- ligation is KeligioMy and InjiruntentaUy or Midixtely Divin:, Either mens Laws and Commands do bind us or not : If nor, ihcy are no Laws, nor authoritative A^s: If they do bind, C'.th^ it is f rimarily ly an authority originally in. thcmfclves that made ihcm fand then they arc all gods : And thtn there isnoGcd.) Or clfc it is by derived authority. If fo, God r>iuji be the Original (or ftill the Original mud be Cod.) And then is the high way any plainer (han the true arilwer of this quc- ftion, r/x That Fnncts, Parents, &c. have a governing or l^aw-givir.g power from God, in fubordinarion to himi and that they arc his Offi.crs in governing : And that all thofc Laws which he hath authoriz d them to make do bird the foul, that is, the man, immediately as humane^ and i>:/^^«»^f''t<I(^ or mediately as Piv»«f, 01 as the bonds of God. As my Covenant buid my fclf to confcience^ Cif you will Co (peak, rather than that they bind my confcimce) fo do mcna Laws alio bind rric. You may as well ask whether the writing of my pen, b:iM adionor wi«f » and bean anintatr^ er inanimaie ^6^ \ which is foon refolvcd.

53. To coDcIudc thcfc Rules, as the juH imprcfsofthe

Spirit,

The Life ef Faith, ^q j

Spirit, and Image of God upon the foul, is Divine Life^ Light and Lot/^, communicated from God by Jcfus Chrirt, by ihe holy Spirit, to work in us and by us for God fm the foul and in the world^ and by Chrift to bring us up At Uft, to the fight and fruitiouof God himfcUi Co this Trinity of Dirinc prm- ciples, muft be infcparably ufcd, in all our internal and exter> ml duties towards God or men > and all that we do muft be the work of Vowet and of Love^ and of Wisdom or a *founi mi»d^ 2 Tim. 1.7.

II. Having been Co large in opening the Older of our Da- tics, 1 muft be briefer thin our cafe rcqaireth, in telling yoa OMxVifordirs, or contrary difeafc. O what a humbling fight it would be, if ^ood Chriftians did but fee the pittiful con*, fufions of their minds and lives. They find little melody in their Religion, becaufc there is Uttlc hurmoay in their apprc- henfions, affc(^ions or converfations. If the difplaeing one wheel or pin in a clock, will fo much fruftritc the tffc^,.it is a wonder that our tongues or lives do ever g^i true, which arc moved by fuch difordcred parts within : that were it not that the Spirit of grace doth keep an order where it is cffcntial to out Religion (between the E/iiand thcMeam, Sccjwc fliould be but like the parts of a watch pulled in pieces, and put up together in a-bag. But fuch is Gods mercy, that 'the body may live when many fmaller veins are obftju^cd •, fo that tha Matter vcflcls be kept clear.

f. There are fo few Chrifttans that have a true method of Faith 01 Divinity in their under^andings^ aven in the great points which they h^ow diforderly^ that it is no wonder i^ there be lamentable defcdivene(s and deformity, in thofe ia* ward and outward duties, which fiiould beharmonioufly per- formed, by the light of this harmonious truth. And no Divint in the world can give you a perfeii Scheme of Divinity in all the parts > but he is the tvifeft that cometh ntereft to it. Abun- dance ofSchcmcs and Tables you may fee, and all pretending to exa^nel's : But every one palpably dtfedive and confufed *> even thofe of the highcft pretenders that evci I have feen. And •nc trrthr or di/order ufually introduceth, io fuch a Scheme, a

£ c c confuiaoa

AQ2 The Life cf Faith.

confufioa in all that follo'«vcth as dependant on it.

Some confoand Gods Attributes thcmfelves (nay who doth not :) They confound the Tbne great EJfential Principles ^w\th all the Attributes^ by timilitude called Modal and Negative : and they u(e to name over Gods Attributes, like as they [put their money or chefs-men into a ba^ without any method at all.

Sdme confound Gods Primary Attributes of Beings with his Relations^ which are fubfcqucnt to his Jfork^j and with his delation- Attributes.

Some confound his feveral Relations to «<?», among them- felvcs y and more do confound his Worksj as they flow from theft various RtUtions.

The great works of the Crrtftor, Redeemer, and SanUijier^ and their fcvcral defigns, (igniHcations, and effe(^Sj are opened obscurely and in much confuflon.

The Legiflative IViU of God de debito tHJlitutive, fwhich is k that Vamafceite, Chryfojiunte, and the School- men mean by his Antecedent will, if they fpeak properly) wiich ever gocth before mans anions f duties or fins, or as the Fathers called them merits or dcmerifsjis confounded by many with the a(^s of his Judgment and Execution Ccalled his confequcnt JViH^ be- cause it ever prcfuppofeth mens precedent adions ; ) Or, hi* works, as Latv giver^ J^dge and Executioner ^ are oft con- founded. *

And fo are the Orders of his Precepts^ Promifes, and.penal Threats, and the Conditions of his Promifes : and the order of his Precepts among thcmfelves > and of his Promifes as one xefpeiftcth another.

And our Relations to God, and the (everal relpe^ivc dutjsi of thofe Relations, are ordinarily much confounded.

The work of the Holy Ghoft (as we are baptized into the belief of himj is poorly, lamely and difoiderly opened, to the encouraging of the ctfr»tf/ on one hand, or the Enthuiuftsoa the other.

Law and Gofpcl, and Covenant and Covenant i words and works > the precepts of Chrift, and the operations of the Spi- tit, are feldom thought on in theii proper place and oidcf, «sd diffcrcACMi

In

The Life of Faith. 40|

Ir a word, Confcc^arics aic confounded with principles: Nature y Medicine, and Health i the precepts and parts of Primitive SanGity ^ with the precepts and means of Medicinal Grace -, the End and the Meant i yea nothing more ufuially than v^ordi and things are confounded and dif-> ordered by the mofl (that I fay not by u$ all.) ^

The circular motion of grace, /rom God^ and by God, and ti Gedy and in man the rectiving duties as diftind from the im- proving duties i and tkefe^ as commwrncativeUnd dt^ercing unt* man, Ixomthot^cafcendent unto God, partly in the fr«if;, and partly in the cxtitation of the mind it fclf, thcfc are not to b< found, nor abundance more which I pafsby, in any juft har- monious Scheme.

II. And O what confufion is in our Hearts or fFiJls, and Iamcncf5,& defea as wdl as confufion i which muft needs be the conf<quentofa latne and coa/M/V^undcrftanding. It is fo great, that I am not willing to be to tedious as to open it at large.

III. And the confufion in our fraUices, taking it in, and exprcfling it, will ftiew you your heart- confufion of it felf. But to open this alfo would belong i and the regular order bc(ort laid down, will fliew you our difordcrs without any further enumerations or inOances.

Only fome of our lamentfs and fartialitiei, contrary to en- tire and comfeat Rcligioufncfs, I (hall briefly mention, b«- caulc I think it to be of no fmall need, to the moft, CTcn of the more zealous part of Chrifiians.

I. In ovkx Studies tnA Meditations, wc arc partial and dc- fcaive : we fcarch hard perhaps for fome few truths, with the ncgle^ of many hundred more/

3. In our Zial for 7rutb, we are oft as partial,greatly taks* with fome one or few, which we think wc have fuddenly and happily found out, and fee more into than others doi or in which wc think wc have fome fingular or fpecial intercft i an J in the mean time little affefted with abundance of Truths, of ercatcf ckaiacfs and importance, and of more daily ufefulnefsi

Ecc 2 bc««*

bccauCc they are thin|s that all men know, and connmon unto you with the molt of Chriftians.

3, In your love to the godly, and your charity, in exprcf- fions, and in your daily prayers, whatUmenefs and partiality IS there ? Thofe that are neer yo'J, and convcrfant with you, you remember •, and pcrhips thofc m the Kingdom, or Countrey where you dwell : Or at Icafi thofe of your own facicty, opinions and party. But when it comcth to praying for the vPorld^ and all the Church abroad ■■, and when it comcth to the loving of thofc that differ from you, wh»t partiality do you (hew >

4. In the courfe oUi^tus to God and man, how rare is that perfon that doth not quite omit, or flubbtr over fomc duty as if it were nothing, while he doth with much caineftncfs pro(ccutc another ? One that is much in receiving duties (ot themfclvcs fas hearing, reading, meditating, praying^ can live all the week with quietnefs of conftpence, without almoft any improving duties^ or doing any good to others : as if they were made (or themfelves alone. And fomc Mini(tcrs lay out ihemfdves in Preachings as if they were all for the good of others i h\itfray as little, and do as little about (heir own heart, as if they cared not for rhcmfclves at all i or clfc were good enough already.

Some aie conftant in Church-duties^ perhaps with fomc fuper(iitious ftridncfs •, but inf^wi/y^/wr/Vj how n;glc<iiive arc they } Thty are for very jlrict difcipline in the Church, and cannot communicate with any that wear not the fame badge of fandity which they affc^ : But in their families ^ what prophancnefs,carclcfne(s and confufion is there? They can have family-comwumoH wiih the mod ungodly fcrvants, that will but be profitable to them. Dumb Minijiers are their fcorn; but to be dumb Parents and Majiers to their childrtn and fcr- vants, they can eafiiy bcir. Formal preaching and praying in the Church they exclaim agairi(t i but how formilly do they pray at home, and catechize and inftrud^ their family ? If a Magijlratc ttiould forbid them to pray, or catechize, or inftruft their families, they would account him an impious, odious pcr- (ccutori but they can neglcft it ordinarily when none fof- biddetktbem, and never lay any fuch accufation 9h tbemfems.

Some

, ■ " -■ - ■ I ■ ■ ...,^a^ ^— M^ - I I _ _^^^

The Life ef Faith, ^oj

— " ' ""'^ ■ — - I .

Some are much for the duties ofWoifhipin frivatt -^ bat negligent of /'wt/ic^ Wo r fhi p ; and fonne arc dil gent in both, that mike Iitilcfcrupic of living idly without a Calling, or doing (he W3rks of their Callings deceitfully and iinpro(irafc!y. They are ccnfoiious of on: that is negligent in Gods JVarfhip i but ccnlure not themfclvf sCnor love to be cenfured by others j for bring idle and negligent ftrvants to their Ma/iers •-. and omitting many an hours work, which was as truly their duty as the other. Yea when they are told of fuch duties as they love not fas obedience, labour, charity, patience, mortifying the fl fli, dec.) their confcicnccs are juft as fcnftlcf?, or as pre- judiced, or quaTrelfom,.as the confcicnces of other men arc againft Religious txercifes.

$. And in our nfjrmation and rctltting fins of commijjj )h^ fuchlameneff and partiaiiry is common with the moft. He that is moft tender of a tin which is in co-umon dtfgrace among the godly ^ is little troubled at as great a one which hath got any reputation among ther,i by the advantage of fome crrouis. InEMgUfid, through Gods mercy, the prophsnation of the Lords day, is noted ai a heinous <in. Bat beyond Sea where it is no: fo reputed, how ordinarily is it committed > Many would condemn J'feph^ if they had heard him fwcar by the h(co( rharaob^ bscaulc through Gods mercy, [vf earing is a difgraced lln. But how ordinarily do the dividing fort of Chriftianj, ra(h!y orfalfly Cfw/wr^ wtn behind their back^ that di/Trr from them i upon unproved hearfay, and gladly tAc up fillr reports, and never (hed a tear for many fuch flandcrs, bicTkbitings and wrongs? Many a one that wou'd fake aa oath or curfc for a certain fign of an ungodly perfon, yet makelittle of a Icfs difgraccful way of evil (peaking, and of a picviftiunpleafabledifpofition i and when they arc in patient ofaccnfure, or a foal word, arc patient enough with their impaticncy.

And It difervcth fears of blcod to think how little the fins of fflfiJ}:>Mefi andpr/^rare tTiortified in moft of the forward eft Chrilhan f evenin th(m that go in mean attire.) How much they love and look to btefieemed, to be taken notice o^, to be well thought of, and well fpoken of > How ill they bear the Icaft contempt, ncgle6l or difrcfpc^ ? How abundantly they

£^c c I overvalue

40b The Life of Faith.

ovcivaIuc their own undciftanding* > and how wife they aic m their own conceits ? and haw hardly they will think ill of their moft ftlfc or foolifh apprehenfions > and how proud- ly they difdiin the judgments of wifcr men,fronQ whom if they had humility, they might learn perhaps tweaty years toge- ther, and yet not reach the mcafureof th:ir knowledge } ani what a Itrangc difference there is in their judging of any cifc, when it is anotbersy and when it is their cw/f -<*

And among how few is the fin of flfPf-f leafing f(nfuality mortified > abundance take no notice of it, becaufe it is hid, and can be daily exercifcd in a lefs difgraceful way. If they be rich, they can en]iy that which is their owni and they can cleanlily do as Divf i did, Li/ jl^f 16. and take their good things here. Having enough laid up for many years, they think they may take their ca(e, and car, drink, and be merry, without rebuke, Luke 12. 19, 10. They that arc the moft zea- lous in ftri^ opinions, and modes of Worftiip, can live as So- domdid/m pride y fulnefs cf bread, and abundance cf idlenefs^ dndufe meat for their lujii^ and Make provifion for the fiejh, tofa- tkfiethofeluftsj and yet never fcem to thcmfclvcs, nor thofc about them to offend i much lefs to do any thing that is grof- tycvil, Ez?^ 16.49. P/W. 78. 18, 30. Rom. 13. 13,14. They drink not till they ate drunks they cat not more in quantity than others i.they labour as far as need compels them j and thii they think is very tollerable. And becaufe the Papifts have turned the juft fubduing of the flcfti, into hurtful aufleritics, mt formal mockeries, therefore they are the more htrdiled in their flcQi-pleafing way. They take but that which they love^ and that which is their oa>n^ and then they think that the fault is not great : and what Chrifttneant by Vives his being chatked in purple and filk^y and faring fumptmufy every iay^ they nevtr truly underpaid : Nor yet what he meaneth by the poor in §irit^ Matth. $. 3. which is not ("at Icaft only or chiefly) a fenfe of the want ofgrace, but a fpirit fuited to a life of po- vcrty, contrary to the love of rrkoncy, and of fulnefs, and lux- ury, and pride : When wc are content with neceflarier, and cat end drink for health more than for pleafure> or for that pleafure only which doth conduce to health : and when wei will be at no necdlcfs fuperfluous coft upon the flcfh^butchnfe

the

The Life $f¥ditk, 407

the chcapcA food and rayrrxnt which is fufficicnt to our Iiw« ful ends \ and ufe not our appetitei, and fcrife, and UntaHe to fuch delight and fatisfidion as cither increafeth lufl, or cor* rupreth the mind, and hindcreth it from fpiiitual duties and delights, by hurtful delectation or diverfion : nor b.ftow that upon our felvcs, which the poor about us need to fupply their great ncccflities. This is to bcpwr mj^inf v and this is t{^« Ufe of abftirencc and mortification, which (hefe fcnfaal pro- fcfTors will not learn. Nay, rather thin their throats (hall not be pleafcd, if they be ci^i/i/r^n in their Parents Families, or Servants, they will fitel for it, and take that which their Parents and Matters Cthey know J do notconfcnt fo,nor allow them : And they are xvorfe thieves than they that ftcal fjr hunger and mecr ftecrfjity i becaufe ihcy fteal to fitisrie their af- petites ind carnal luJU ■> that they may fare better than thcic fuperiours would have them. And yet perhaps be really confcientious and religious in mmy other points, and never humbled for their flc(h!y minds, their gluttony and thievery ; cfpecially if they fee others fare better than they : and they quiet their confciences, as the mort ungodly do, with putting a hanforac name upon their fin, and calling if, takings and not ftealiftg^ and eatings and driukJMg^ and not fulMefs of bread, ar carnal gw/c/if^. Abundance of fuch inftances of mens fdrtiii- lity in avoiding fin, I mufi omit, becaufe it is fo lorg a work.

6. Yet in the inward etsercifeef Graces, there arc few that ufc them comple at ly^ entirely, and in er^^r j but they ncglc^ one, while they fet themfelves wholly about the excrcifc of another » or perhaps ufe one againft another. Commonly they fet thcmitlves a great while upon nothing fo much as la- bouring to iifcd their hearts with /orroflf for fin, and melta ig- ly to weep in their confedions (with fome endeavours of a new lift.) But the Love of God^ and the thankful Ccnls of the mercy of Redemption, and the rcjoycing hopes of endleft Glory, arc things which they take but little care about: and when they arc convinced of the errour of this partiality, they next turn to fomc Antinomian whimfie, under the pretence of valuing Frer Grtfff i and begin to give over fenitsnt eonfef- /»«»/, and the care and watchfulncfs againft fin, and diligence

in

^c8 ^^s Life of Faith.

m a holy trunful life, and fay that they were long enough Le- gal.rt«, and knew not Free Grace, but lookt all affer datMg^znA fonttthing in themfdvesy and then they could have no pcscc> butnowfhcy fee their crrour, they will know nothing but Chrift. And thus that narrow foolifh foulcannot ufe Rf^w- fjMC^wirhout ncglcd^ing Faith in Ghrift *» and cannot ufc Faith^ but they muft neglcd Repentance i yea fet Faith and Kefentance, Love and Obedience in good works^ like enemies or bjftdraHCes againd: each other : Tncy cannot k^totp themfelves and their/j><r«/«j7, without forgetting Chrift and his righte- oufncfs : And they cannot know Clirilt, and his Love, and Grace, without hying by the knowledge or rcfiftancc of their fin. They cannot m'agnific Free Grace, unlcfs they may have none of it, but lay by the ufi of it as to all the works of holi- ncG, bccaufe they tnuft look at nothing in themfelves, They cannot magnifie Pardon and Juftification, unlefs they may make light of the (in and punifhmcnt which they deftrve, and which is pardoned, and the charge and condemnation from which they arc juftificd : They cannot give God thanks for remitting their fin, unlcfs they may foibearconfcffing ir, and forrowing for it. They cannot take the Promife to be free, which givcth Chrift and pardon of iin, if it have but this condition, that they fhall not r<jc6t him : Nor can they ca!4 it the Gcjpel, unlefs it leave them maftcrlcfs and lawlcfi i whereas there is indeed no fuch thing as F^^iri without Ke- fentauce, nQt Kep nt anc e w'lthowi Faith: No love to Chrift without the keeping of his Commandments i nor no true keeping of the Commandments without Love : No Free Grace without a gracious fandificd heart and life*, nor no gift of Chrift and Juftification, but on the condition of a believing acceptance of the gift i and yet no fuch ^f/i^tiw^ but by Free Grace •. No Gofptl without the Law of Chrift and Nature \ and no mercy and peace but in a way cf duty. And yet fuch Bedlam Chriftians are among us, that yon may hear them in pangs ofhigh conccircJi?2cal, infulring over the folly of one another, and in no wifer language, than if you heard one lu- natick perfon fiy, I amfsrheahb, and not forntedtciney and another, 1 am for tnedieine, and net for the taking of it i and another, I am for the Thyfick^^ and not for the fhyfisian \ and

anotheri

The Life of Vaith. 409

another, / am for the Ph/wun, and not the Phyficl^^ and ano- ther, I am for the Pbyfic^ •, but not for health. Or as if they contended at their meats, lam for meat^ but not for eating it , tv^di I am ^oY^uttingit into nty mouthy hut not for chewing it i or lamforchevfittgit but not for ftvaVcvPiKg it ^ 01 I am for ftvaSotviagit^ but not for digefiing it 9 or / am for digejiing if, but not for eating if, &c.

Thus IS Chrirt divided among a fort of ignorant proud Pro- feffors : and fome are for his Sacrifiee, and feme for his Inter- ctftoHy feme for his teachings and fomc for his Commands, and fome for his Fromifts ■•, fomc for his Bloody and forac for his Spirit i fome for his JVord, and fomc for his Minijiers, and his Church i and when they have made this ftrange proficien- cy in wifdom, every party claim to be this Church thcmfelves i or if they cannot deny others to be parts with them of the Mjfttcal Church, yet the true ordered Political dilciplined Church is among them, the matter of their claim and com- petition, and one faith, It is wc, and the other, no but it is we i and the Kifchin, aud the Cole-houfe, and the Sellar go to Law, to try which of them is the Houfe. Thus when they hivc dividedChtiRs garments among them, znd pierced^ if not divided himfelf, they 5»<xrrc/ ruher thitxcaft lots (ot his coat.

7. I perceive thisTreatife fwellcth too big, orelfelmight next fhew you, how partial men ate in the fcnfe of their dan- gers.

8. And in the refifting of Temptations, he that fcapeth feniuality, fcareth not worldli'nefs i or he that fearcth both, yet fallcth into Hcrefie or Schifmi and he that fcapeth crrours, fiUcth into flcftily lins.

9. And what partial regard we have of Gods mercies.

10. And how partial we arc as to our Teachers, and good Books.

11. And alfo about all the Ordinances of God, and all the the helps and means of grace.

12. And how partial wc are about good works, extolling 05c, and fcnfltfs of another i and about the opportunities of good. In a word, what lime apprchcnfions wc have of Reli- gion, when men are fofar fiom fetting all the parts together in a well-ordered frame, that they can fcarce forbear the

F f f dividing

- ,o ^he Life of Faith,

dividing of every part into paiticlcs: and muft take the food of their fouls as Phylick, even like PilU vi^hich they cannot gtt down, unlcfs they are exceeding fmal'l.

ill. The C^ft^ff of this Calamity I nnufl for brevity but ivame.

1. The natural fpeak^efs oi mms mind, doth^make him like a narrow-mouthed bottle that can take in but a httle at encc, and lo muft be long in learning and receiving.

2. The natural Usuneft and impatience of men, will not give them leave to be at fuch long and painful ftudics, as com- pleatnefs of knowledge doth require.

5. The natural fride of mens hearts will not give them leave to continue fo long in a humble fenfeof their cmptincfs and ignorance, nor to fpend fo many years in learning as Difciples : but it prefcntly peifwadeth them that their firft apprchenfions are dear and right, and their knowledge very contiderable already i and they arc as ready to difpute and senfure the ignorance of their Teachers, if not to teach others themfclves, as to learn.

4. The poverty and labours of many , allow them not leifurc to fearch and l^udy fo long and ferioufly, as may bring them to any comprehenfive knowledge.

5. The rooft are not fo happy as to have ']udichus,tnetbedieal and taboritm Ttachers, who may poffefs them with right principles and methods, but dehverihem fome truths, with great dcfc^ivcnefs and difordcr thcmfelves i and perhaps by their weaknefs tempt the people into pride, when they fee that they arc almoft as wife as tkey.

6. Moft men are corrupted by company and converfe with ignorant efroncous,and fclf-tonccited mcn^and hearing others ("perhaps that arc very ztalous) make fomething of nothing, and make a great matter of a little one, and extolling their own poor and lame conceits, they learn alfo to think^tbat they srt fcmetbiug xvhen they are notbingi deceiving themfehts^ Gal.6.

3 > 4*

7. Moft Chriftians have loft the fenfc of the need and ufc

•f the true MiniftrialOffee, as it confiftcth in per/onal counfel

The Lift of Faith, 411

and affilUMce , bcfidcs the pubiick Teaching i and mod Minilters by neglcding it, teach them to ovcrbok it.

S. Every man hath fome fecming Interefi in fomc one Opi^ nioMjOtVuty, oxWay^ above thciefti and fclfiflmcfs caufcth him to reel that way that intere(l Icadcth him.

^. 'Edttcdtion ufually pofTcfTeth men with a greater regard ofromcc^^e Opinion, duty, way or party, than of the reft.

10. The refutation ol fomv- good men doth fix others up- on fome particular waics or notions o{ theirs above others.

ii. Prefent oceafiont and necefttict fometimedo urge tis harder to fome means and Audies, than to others : efpecialif • for the avoiding of fome frefent evil, or eafing of fome prcfcnt trcuhlti and then the reft are alnaoft laid by.

12. Some Dodrincs rfrf/'//>r tffrfl us in the hearing, than others i and then the thoughts run more on that,to the negleift •f many thing as great.

I). Perhaps wc have had fpccial /x^ri^Mce offomeTri/rfr^ ,and Duties, or Sim, more than others ; and then wc (ct all our thoughts about thofe only.

14. Ufually we live with fach as ta\ moft of fome one dutjfy or againft fome one fin, more than all the reft i and this doth occaHon our thoughts to run moft in one ftream, tnd confine them by bearing and cufiom to a narrow channel.

15. Some things in their own quality, are wore eafie and near to w, and mere vfithin the reach ofCenfe. And therefore as corporal things, becaufc of their ftnilbilify and ncarncfs, do poiTefs the minds of carnal men, inftcad of things fpiritual and unfcen « even fo Paul, and ApoBo^ and Cephas -, this good P/eacher, and that good Book, and this Opinion, and that Church-foctcty, and this or that Ordinance, do poiTefs the minds of the more carnal narrow fort of Chriftians,|'jinftea4 •f the harmony of Chriftian truth, and holy duty.

i^. j^^«rwr« It fclf as corrupted, is much more againft feme trutbsy and againft jome duties^ internal and external, tha« •jgainft otbert. And then when thofe that it is lefs averfe to, are received, men dwell on thew^ and make a Religion of them, wholly or too much, without the reft. As when feme veins are ftoppcd, all the blood is turned into the reft ; or when •Bc pari of the mould is ftoppcd up, (he metal all lunnfth intd

^12 ^'^^ ^^A ^f ^^*f^»

the reft, and maketh a dcfcdive vcflcl : Or when one part of the fcal IS filled up before, it maketh a defedivc imprcffion on the wax. Thcrcfoic the duties of inward felf-demal^ humility^ tnortificatmy and h e avert line fs^ arcaUnoft left out in tkc Reli* gion of the moft.

17. lemftations arc ever more Hron^ and violent agatnft tome duties, than againft others, and to fomc fins, than te others.

18. Moft men have a wfworj', which morecafily retaineth fome things than others : efpecially thofe that are beft un^er- ftood, and which moft affc^ them. And grace cannot hve upon/i>rgotrtf» truths.

i^. There is no man but in his Caling^ hath more frequent occafion for fbme graces and duties, and ufeth them more, and hath more occafions to interrupt and divert his mind from others.

20. The very ie>M^<r4t»ri of the ^0^)' inclineth fome all to fun and griefs and others to love and contentednefs of mind : and it vehemently indincth fome to pa^on, fome to their of- pititCf fome to fride^ and fome to idlenefs^ and fome to lu^l ^ when others arc far Icfs inclined to aay of them : And many other providential accidents, do give men more belfs to one duty, than to another, and putteth many upon the tryalf, which others are never put upon : And all this fct together is the reafon that few Chriftians are entire or eempUat, or efcapc the fin and mifery of deformity i or ever ufe Gods graces and their duties, in the order and harmony as they ought.

IV. I (hall be brief alfe in telling you what Inferences to laife from hence for your inftru(ftion.

I . You may learn hence hew to anffirer the queftion, whe- ther all Gods Graces live and grow in an equal proportion in ill true Believers. I need to give you no further piroef of the negative, than I have laid down before : I once thought otherwifc i and was wont to fay, as it is commonly faid, that in the i'/i^it they arc proportionable, but not in the 4^. But chiswubccaurdundexftood not the diftrcncc between the f^rtkiUarbakiUt and the ^rjt r^t^^/ power, inclination or

hibit

The Life pf Faith, 4 1 ^

habit (which I name that the Reader may chufe his titlc,thtC we may not quiriel about mecr words.) The firft Principle of Hohncfs in us, is called in Scripture, The Spirit ofChrijior of God: In the unity of this arc three efTential principles, Li/f, Light and Live •■, which arc the immediate effcds of the hea> venly or divine influx upon the three natural faculties of the foul, to ledifie them, viz. on the Vita\ Potver^ the /wtrfff 5 and the ff^iO: And arc called thc5p/V/f, as the Sunfliine in the foom is called, the Sun : Now as the Sun(hinc on the earth and plants, is all one in it felf as emitted from the Sun, Lights Heat and Moving force coneurring, and yet is not equally tf, feUive^ becaufeofthe difTcrence of Rfci/'/fwrji and yet every vegetative rcceiveth a real cffcd of the Heat and Motion at the lealt j and Icnfitives alfo of the Light j but fo that oi^e'may (by incapacity) have lefs of the ibr«r,and another lefs of the motion and another lefs of the Lgbt i fo I conceive that Wifdom^ Love and Life(ot Povptr) are given by the Spirit to every ChriHian : But fo that in the very firft Principle or effed of the Spirit, . one may have more Ligibr, another mote Love^ and another more Life : Bus this it accidental from fome obftru<^ion in the Rectiver\ other wife the Spirir would be equally a Spirit of Ponder (ot Life) and of Lovf, and odifound mind (or Light.) *: But belidcs this Nrw MortlPovoer^ or Inclination^ or Vnu verfal Radical Habity there are abundance o( particular Habits 6f Grace and Vuty , much more properly called Habits, and fefs properly called the Vital or Potential Principles of the New Creature; There is a />4rricw/dr Habit o( Humility^ and znothct oi Peaceablenefs , o( Gentlenefsy of Patience^ of Love to one another y o( Love to the If^ord of God ■, and many habits of Love to feveral truths and duties : a habit otdefire^ yea many^ as thcie are many di^erent objc6^$ dcilrcd > there is a habit of praying, of meditating, of thankfgiving, of mercy, ofchaftity, of temperance, of diligence, &c. The a<^s would not vary as they do, if there were not a variety and difpoJltion in ihefc Habits-^ which appear to us only in their ads. We muftgo againft Scripture, reafon, and the manifold hourly experience of Aur felvcs, and alltheChriftians in the world, if we will fay that all thcfe graces and duties are equal in the Habit in efery Chiiftian. How impotent arc fome in bridling a padion, or

F f f 3 bridling .

^j^ The Life 0f Faith,

bridling the tongue, or in controlling pride and felf-cAccm, or 1

or in denying the pirticulardefircs of their fcnfe, who yet are 1

reidy at many other duties, and eminent in them. Great |

knowledge is too ofc wiih too little charity or zeal > and great zeal knd diligence often with as little knowledge. And Coin many other inft*nces.

So that if the Potentiality of the radical graces of Life, Light and Lcve^ be or were equal, yet certainly proper and p4rric»* lar habits are not.

But here note further, i. That m grace ii ftrong where the radical graces J Faith dir\d Love txc weak: As no part of the hody is ftrong, where the Brain and Heart arc weak > Cyea or the naturals,the floroach and liver.)

1. The ftrcngth of Faiih and Love is the principal means of ^lengthening all other graces y and of right performing all other duties.

g. Yet arc they not alone tfufficieitt means^ but other in- fcriourgrtfCf; and</»^tif5may be weak and neglcfted, where faith and Love are Arong > through particular ob^rudin^ caufcs. As feme branches of the tree may pexifh when the root is found \ or fomc members may have aa Atrophic, though the brain and heart be not difeafcd .

4. That the three Principles, L;/e, Light and Lovr, do moft rarely keep any difproportion i and would never be difpro- portionablc at all, if fomc things did not hinder the aGiings of one more than the other, or turn a»vay the foul from the influences and impreffions of the Spirit more as to one than to the reft.

2. Hence you may learn, Tha* the Image of God «r mueb elearlier andprfeSlicr impintedin the holy Serif turts^ than in Any tf CUT hearts. And that our Keligtm ih)sUivt{y confxdered^ it much m$referfed^ thanfutjeGivelyinus. In Scripture, and in the true dentinal method our Religion iSf«rir.', pfr/ffland ecwpeat. But in it, it is confafed^ lame and lamentably im- petfed. The Scdaries that here fay. None of the Spirits tforh^ itre imferfiSit are not to be regarded : For fo they may as well fay, that there are none infants, difeafcd Jame, diftrt^ed, poor, or mongers in the world v bccaufc none of Gods works ate impcifcA. All that ii in God it God, and therefore per-

fe4l»

The Life of Faith. 4 j 5

fed V and all that is done by God is peifcCt as to hu ettds, and as it is a part in the frame of his own mcins to that end which man undcrftandcth not : But many things are impcrfeci in the receiving fdjeil. U not, why (hould any man ever ftek to be wifcror bcrrcithan he was in his infancy, or at the worft.

3. Therefore we here fee that the Spirit in the Scnpure is the Rult byvpiiicb me ntuli try the Spirit in our felves^ or any tther. The Fanaticks orEnthutiaih, who rail againft us, for trying the Spirit by the Scriptures, when as the Spirit was the Author o( the Scriprurcs, do but rave in the dark, and know not what they fay. For the Effcncc of the Spirit is eve- ry where i and it is tht efe^is of the Spirit in b^th which wc murt compare : The Spirit is never contrary to it fclf ; And feeing it is the Sunfhine which we here call the Sun^ the quc- Rion is b\JityVPkere II Jhinethmoii* whether in the Scripture, or in our hearts ? The Spirit in the Apoftlcs indited the Scri- ptures, to be the Rule of our faith and life unto the end ; The Spirit in us doth teach and help us to underhand and to obey thofe Scriptures. Was not the Spirit in a greater meafurc in the Apoftles, than in us ? Did it not work more complcatly, and unto more infallibility in their writing the Scriptures, than it doth in our Vaderftandingy and obeying them ? Is not the feil peifcdJ, when the impreffion is oft impcrfed } Doth not the Miftcr write his Copy morepcrfcdiy, than his Scholars imitation is, though he teach him, yea and hold his hand? He that knowcth not the Religious diftra(ftion$ of this age, will blame me for troubling the Reader with the confuvtation offuch dreams: But fo will n.ot they that have feen and taded their tfTcds.

4. Hence we may learn thitbe that rvsuld k^now what thf Chrif^ian Religion is indeed fto the honour of God, or their own jurt information^ mufi rather look^ into the Scripture t9 kp9VP ir, than into Believers. For though in Believers it be moic difcernable in the kjnd (is mens lives are raoreconfpi- cuousthan Laws and Precepts, and the imprcfs than thefeal. Sec.) yet it is in the Liws or Scriptures more compleat and ftrftQ^ when in the tr/t of Chrillians Cmuch more in the «c/f J. It it broken, maimed and confufed.

5. This tellcthus the icafon why His unfafe to make^any

mtR

4 , 6 Tkc Lije of Faith,

men (Popes, or Counals, or the holicft Ptftors, or fttidcfl: people^ the Rule cither of our faitb or lives. Bcc«ufc they arc all impcf fedk and <fifcordant, when the Scripture is con- cordint and complcat. He that is led by them, may crrc, when as the Scripture hith nocrrour. And yet it is certain, that even the mperfeS kriovpUdge and gra:e of fiithful Piftors and companions, is of great ufe to thofc hat are more imptr- fed than they, to teach them the Scripratcs, which arc more perfc6fc than they all.

6. Hence we fee why it is, that Religion bringeth fomuch treublcy and (o little comfort to the moli, or too many that arc in part Religious. Becaufe it is la' >e and confufed in them. Is it ary wonder that a difplaccd bone is piinful ? or that a difordered body is Hell, and hath no great pleafurc in life ^ orthata difbrder^d or maimed watch or clock, doth not go right ? O what a life of pleafurc (hould wc live, if wc were but fuch as the Scripture doth require! and the Religion in our hearts and liv^s were fully agreeable with the Religion dcfcnbcd in the Word of God.

7. And hence wc fee why moft true Chrillians arc fo que- tulouty and have al waies fomewhat to complain of and lament \ which the fenflcfs, or fcif juftifying hypocrites overlook in ihemfclv-e^ No wonderif fuch difeafed fouls complain.

8. And hence we fee why there is fuch diverftty and divi- fions among Believers, and fuch abundance of Sc^s and Par« tics, and Contentions, and fo little Unity, Peace and Con- cord. And why al! attempts for Unity take fo little in the Church. Becaufe they have all fuch weakncfs,and diHcmpers, and lamcnefs, and confufcdnefs, and great difproportions in their Religion. Do you wonder why he livcth not in peace, and concord, and quietnefs with others, who hath no better agreement in himfelf> and no more compofedncfs and true peace rt home ? Mens grace and parts are much unequal.

f. And hence we fee why there are fo many fcandals among Chriftians, to the great diflionour of true Chriftianity, and the great hinderanceofthcconverfion of the InHdel, Heathen and ttngodly world: Whatjwonder if fome diforder, fal(hoad,and confunon appear without, in words and deeds, when there is h raoch eycf dwelling in the mind >

10. Uftly,

the Life of Faith, 417

10. Laftly, Hence we may leaf n what to cxpcA from par- ticular pcifon?, and what to look for alfo publickly, in the Chuich, and in the world. He that knoweth what trtoM iSy and what godly men arc, but as well as I do, will hardly CKpc(^ a concordant uniform buiIdiiiH||o be made of fuch difcordant and uneven materials i or thataietofflrings, which are all, or almoft all out of tune, (hould make any harmonious melody > or that a number of Infants (hould conftitute an Army of va- liant men v or that a company that can fcarcc fpell, or read, (hould cont^itutc a learned Academy. God rouft make a change upon individual perfon;, if ever he will make a great change in the Church. They muft be more tvije^ and ebari- table^ATid feaceabUChu^iins, who muft make up that happy Church (^ate, and fettle that amiable peace, and fcrve God in that concordant harmony at all of us dcfiie, and fome cxpc^.

CHAP. XII.

HotP to ufe Faith agairt^ particular ftns f

TH E mol^ that I have to fay of this, is to be gathered from what went before, about San^ification in the gene- ral. And becaufe I have been fo much longer than I intend- ed, you mufl bear with my necefTaty brevity in the re(^.

Direct, i. fFhen temptation fetteth aSttal fin before you^ or ittn^ardfink^epsupiPithin, loek^vPeU on God and fin togetbtr. Let Faith fee Gods Holmeft and Jufiicty and all that IVifdem^ Goednepandfovfer^ which (in dcfpifeth. And one fuch be- lieving (ight of God, is enough to make you look at fin, ai at the Devil himfelf ■, as the mort ugly thing.

Dire6t. t. Set fin and the Lavp of God together i and the« it will appear to be exceeding finful\ and to be the crooked fruit of the tempting Serpcot. You cannot know (in, but by the Larr, Row. 7. 14, &c.

Direa. 3. Set fin kef ore the Croft of C^rifk : Let Faith fprinkle his biood upon it, and it will die and wither. See it iiill as that which killed your Lord > and that which pierced

G g g hii

1 8 rh& Life of Faith,

his tide, and hanged him up in fach contempt^ and put the gall tnd vinegar to his mouth.

Dirc<^. 4. Forget not the forrttPs and fears of your canvtrfim (ifyou arc indeed converted :) Or ("if not) at lea(ithe forrotvs and fears which you mpftfeelJ^vtr you be converted. God doth . piupofely caft us intogficf ano tcrrours, for our former (ins, that it may make us the more circful to fin no more, left worfc befall us : If the pings of the new birth were (harp and gfjcvous to you, why will you again renew the caufe, and drink of thofe bitrer waters? R-membcr what a mad and fad condition you were in while you lived according to the flelh, and how plainly you faw it when your eyes were opened? And would you be in the fame condition again ^ Would you beunfandihed, and unjuftihed, and unpardoned, and unfavcd ? Every wilful fm is a turning backward,towaid the ftate of your former captivity and mifery.

Dire^. 5. When'Satan fetsthebait before you^ let Faith aU tvaiesfet Heaven and HeS before you^ andtaks ^^ together, the end with the beginning. And think when you arc tempted to lyc, to fteal, to deceive, to luft, to pride, to gulolity or drunkcn- nefs, &c. what men arc novc fuffning for thefe fame fins > and what all that are in Hell and in Heaven do think of them? Sup- ppfc a man offered you a cup of wine, and a friend telleth you, I faff him put poifon into it, and therefore taJ^ heed what you. </<?.]] If f he offerer were an enemy, you would hardly take if. The world, and the fl (h, and the devil, arc enemies : when they offer you the delights of fin, hear Faith, and it will tcl! you, there is poifon in it i there is fin, and hell, and Gods difplca- fure in n.

Dire(^. 6- Ln Faith k^ep you under the continual apprehcH" ftons of the Divine Authority and Rule s that as a child, a fcr- vant, a fcholar, a fubjedt, doth ftill know that. he is not ma- iicrlefs, but one that muftbe ruled by the will or Law of his fupcriour i fo may you alwalcs l:vc with the yoik of Chrift upon year necks,and his bridle in your mouths : Rcmcmbriog alfo that you «rc liill in your Mifters eye.

Dire(^. 7. Rew ember fliO that it is the work^of Faith toover- come the world-, andthefle(h, and to over- rule your fenfe andap' ptitti and to maks nothing of all that would fiand up again(i

yow

The Life of Faith. 419

^ — — —

your ktavcnly tntcTt^\ and to crncifie it by the Crofs of Cbri^i Gal. 6. 14. & 5.24. Rom. St, 9, 10, 13. Set Faith thtrcforc upon irs proper rrork^y and when you live by Faith^ and vpalk^ after the Spirit^ you will not live by/igfcf, not walk after the flcfh, 2 Car. 5. 7.

Direct. 8. It is alfo the ivor\efFs\th to takeoff tU the maih^ effim, and rf en its nak^dnrfs^ and fhame^ andcajiby aB Jhifts, pre- tences, and e^cufes. When Satan faith, It is a little one,*and fhe danger is nor great, and it willfcrvc thy picafurc, proht» or prcfcrmert i Faith (houid fay, Doth not God forbid it? There is no dallying With the fire of God.' Be wt deceived^ r»aii\ God vriH not be mcckfd ! Whaijoever a man foivetb, that jhaUhe al/oreap: IfyoufjrPtotkeflefh^ tf the fi fl) youjhaUreaf corrufti3n^Gi\,6. When Satan faith, Te fhaO net die: and when the tinner with Adam hidcth hitwfclfjFaith will callh^m out to Judgment,and fay, What hal} thou done ? Huji thou eaten 9J the fruit xvhtcbGodferbade ?

Dirc^. p. Let Faith fttH l^efp yott bufted in your Mafieri jrjrH^. Nothing brccdef hand fcedcth fin Co much is idlenefs oi wind and life : Sins of omilTion have this double mifchicf, that they arc the rti(i part of Satans gime thcmfclvcs,and they alfo bring in iins of com million. When men arc not taken up with good, they arc at leifurefor temptations to inticc them i and they fct open their doors to the tempter, and tell him he may fpeak with then when he will. Wanton thoughts, and covetous thoughts, may dwell there when better thoughts arc abfcnr. But when you arc fo wholly taken up with your du» ty (Tpirifutl or corporal^ and foconliantly and niduttrioufly bi'fie in your proper work, fin cannot enter, nor Satan find you at Icifure for his fervicc.

Dirtd. 10. Let Faith maks Gods fervice fLafantteyou^ and hfe net your delight in Gd and godlinefs^ and then you veii not reSiflj fwful ^leafures. You will rind no need of fuch bafe de- light?, when you live on the foretait of Angelical plcafures. You will not b: cifily drawn to (leal a moifel of dung or poi- fon from the Devils table, while you daily fcaft your fouls on Chrift : or to Real the Onions of E^^pf, when yoj dwell in a Land that floweth with milk and hony. But while you keep your fclvcs in the wildernefs, you wifl be tempted to look

Ggg X b»«k

^20 ^^* ^^j^ ^ Faith.

back agtin to Eg^ypr. The grcit caufe of mens finning, and yielding to the temptations of forbidden pleafurcs, is bccautc they aic negligent to live upon the plcafures of Bchevcrs.

Dirc(S. II. Tfli^e heed of the beginnings^ if ever you would efca^e the (i?f. No man becomcth ttark nought at'thc firft ftcp. He that bcginncth to take one plcafing^ unprofitable cup or bit, intcndcth not drunkcnnefs ind gluttony in the groffcft fenfe ; But Ite hath fet fire in the thitch, though he did not intend to burn his houfe > and it will be harder to quench it, than to have foiborn at firft. He that bcginncth but with lafcivious dalliance, fpeeches or embraces, thinkcth not to proceed to filthy fornication : But he might better have fccured his con- icience, if he had never mcdled fo far with fin. Few ruinating damnifigfins, bsgan any othcrwife than with fuch finall ap- proaches, as feemed to have little harm or dinger.

Dired. 1 2. If evtr you vpiO Jcafe fin, kfep tfffrom Jiroug temftatiotti and opportunities. He that will beitillncer the fire or water, may be burnt of drowned at h&. No man is long fafe in the midft of danger, and at the next ftep to ruine. He that liveth in a Tavern or Ale- houfe, had need to be very averfc to tipling. And he that fitteth at Dives table, had need to be very averfc to gulofity : And he that is in the leafl dan> ger of the fireof luft, muft keep at afiifficientdiftancc, not on- ly from the hed^ and from immodefia^isns, but from ficret ant' fany ind opportunities of f\n, and from ulieentiom ungovcrncd (ye and imagination. This caufcd Chrift to fay. How hard it is for the Rich to be fivcd ? bccaufe they have a ftronger flefti- ly intcrcft to keep them from Chrift and god iincfs, which muft be denyed i and bcca-ufc their fin hath plentiful provifion, and the fire of concupifccncc wanteth nofewel, and it is a very tafie thing to thcm^iff to fin, and alwaies a hard thing to avoid it : And mansfluggifh nature will hardly long cither hold on in that which is hardiy done^ ot forbear that wh'ch is jHO bard ta forbear. Good muft be made fiveet and eafie to us, or elie wc fiiall never be conftant in it.

Direct. 13. If you find a^y difficulty in forjakjng any difgrace- fulfin^ cberi^ it not by fecrecy, tut i. Plainly confefi it to your y»fom friend: And Z. Ifthativillnotferve^ to others alfo^thaf you may havt tbegrtater tngagemtnts to forbfar,

Ikoovr

The Life of Faith. 431

I know wifdommuftbcuild in fuch confc^fians, and they mull be avoided when the hurt will prove greitcr than the good. But flcftily wifdom nnuft be no coup.cdlor, and fl.ftily intcrcft muft not prevail. Secrecy is the neli of (in, where it is kept watm, and hidden from difgrice ; Turn it out of this mfi, and it will thd fooner petifli. Gods eye and knowledge ^(?i//<iftrvcturn; but when it will not, let wrf« know it al fo, and turn one iin againft another, and let ?hc love of Reputation help to fubduc the love oiLuji. Opening a fin Cyca or a ftrong temptation to a finj doth lay an engagetnent in point of cons- mon crecfitin the w«r/^, upon them that were before under the divine engagements only. It will be a double (hamc to fin when once it's known. And as Chrift fpeaketh of a right hand, or eye, fo may I of your honour in this cafe \ it is better go to Heaven With the (hams of a fenitent conftffisn, than to keep your honour till you are in Hell. The lofs of mens good opinion is an eafic price, to prevent the lofs of your falvation, Fr<jT/. 28.13. Hf^^iitcovereth bit finijhallnot proffer,, bttt who^ focenffjjetb and forfak^etb them (hall have mercy. So i Jobu 1. 5>, 10. James 5. 15, 16.

Dire&. 1 4. Efpecially taks ^"^ 4 ^f »»f w /5«;, called mortal, bcciufeinconfiflent with fincerity.

Dircd. 15. Andtake heed of th»fe fins uhicb yonrfehes tr $theri tbatfar God areingreateft dangtrof: Of which I will fpeak a little morediHint^ly.

CHAP. XIII.

IFhat fmithehefifhouUmoHff>a\cbjully aviid f and mbf rein the infirmities of the upright dfer from mortal fws ?

Q2.t{}. "VrT Hat fins art religious people who fear fin, mft in

VV danger »{ ? and tpheremuft they Jet the ftrong-

eft watch ?

Anfvo. I . They are much in danger of thofe fins, the fern*

ptatioDs to which arc neer^ and importunate, and eon^ant, and

for which they have thcgreateft opportunities : They hivefenfei

an4 /i/'pf rirrx IS well ai otheis : And if the biic be great, and

Gg^g 5 alffaits

— ' Ihe Life of Faith.

altPtiui as »t their very mouths, even a Vavid^ a Solomon, a Koah^ is not fafe.

2. They arc in dinger of thofc fin? which they little think^od for it is a lign thit they arc not torewarncd and fortified i nor have thty ovncorne that fitt , fer vidory here is never got at fo chop a latc : tfpecially as to intvardjnis : If it have not coll yoa many a groan, and many a dates diltgcnce, to conquer ft IfjhnefSyf ride ind a^pettte-y it's twenty to one they arc not conquered.

2. They are much in danger of thofc fins which they ex- tenuate, and count to be /W4//fr than they are. For indeed their hearts arc infeScd already, by thofc falfc and favourable thoughts. And they arc prepared to entertain a neerer fami- htrity With them. Men ate eatily tempted upon a danger which fccmcth fm»ll.

4. They are much in danger of thofe fins, which their com- ftitutions and temperature of hody doth enchnc them to j and therefore muft here keep a double watch. No fmall part of the punishment of our Original fin (both as from Jdant, and from our necrcft Parents) is found in the illcewplexionafout bodies: The tempfrtftwrf of fome inclincth them vehemently topafjiort-y and of others unto /«/f i and of others to/loth 2ind dulnefs: and ofothcrs to guhfity^Scc.knd grace doth not imme- diately change this diOcmpcr of the complexion-, but only watch over it, and keep it under, and abate it confcquently, by contrary adions, and mental difpofitions; Therefore we (hall have here unceflant work, while we arc in the body. Though yet the power of grace by long and faithful ufc, will brmg the very fcnfc, and imaginttion, and palTions mto Co much calmnefs, as to be far lcf$ raging, and cafily ruled ; As a well ridden horfe will obey the Rider i and even dogs and other bruits will ftrivc but little againft our government ; And then our work will grow more cafie ; For as Seneca faith, Mi'Xitffafars libtrtalu efi bene maratus venter : A goUcendwon- td belly H a great part of a mans liberty : meaning, an ill con- ditioned belly is a great part of mens flavery : And the fame may be faid of all the fenfes, fantafc and paffions in their rc- •fpcdive places.

5, We are much in danger of the fins which our callings^

irades

The Life of Faith. 423

trades and worldly inttrefi^ domort and conftantly tempt us to. Every man hath a carrtal intereji^vfhiQh is his great tcmpiaf ion i and every wife man will know it, and there let a doubic watch. The cirnal intcrcft of a Preacher, is appUul'e or pre- ferment : The carnal intcrift of Rulers and great men, I Ihill pifs by i but they muft not pafs it by themfdvcs. The carnal intciert of Lawyers and Tradcfmcn, is their gain, 6cc. Here we mu(H;ecp a conrtant warch. /

6. Wc arc much in danger of thofc liiis, the matter of which is fomc what goo^ or /rfjr/z//, and the danger lycth only

, in the manner^ circumfiartces or degree. For there the lavful- nefioithc matter^ occafioncth men to forget the accidental evil. The whole Kingdom fccleth the mifchicf of this, in in- ftanccs which I will now pafs by. If eating fuch or fuch a meat were not lawful it fclf, men would not be Co cafily drawn to gluttony. If drinking wine were not a lawful thing, the ptlTage to drankcnnefs were not fo open : The apprchcnfion thata luforylotisa lawful thing (as Cards, Dee, &c.) doth occatlon the heinous fin of time- wafting, and cdate- wafting gamcrtcrs. If apparel were not lawful, excefs would not be loeatily endured. Yea the goodncfs of Gods own Woifliip, quicrcth many in its great abufe.

7. Wc are much in danger of thofc fins, which are not in any great difgrace among thofc perfons whom we w/J honour and cdcem. (t is a great mercy to have fin lie under a cam- wow odium and difgrace : As ftpearittg and drunk^nmfs^ and curfmg, and jornicat'ton, and Fopjh erroun^ ^nd fupcrfiition ^ isnowamongrt the forwardcft Prcfclfors in England: For hcreconfcienccismoft ciTiij^^Mfii, and hdpjd by the opinion of men-, or if therebe fomc cainal rcfpcd to our reputation in it lometimcs, yet it tendeth tofupprcfs the fin : And it is a great plague tohvc where iny great fin is in little difgrace fas the prophanationof the Lords day in moft of the Reformed Churches beyond .9^4 i and they (ay, tipUng, if not drunken- ncf$ in Germany \ and as back^ntwg and evil flfeakjug againft thofe that difer from them, is among the Profctfors in England^ for too great a part i and alfo many fupcrftitions of their own » and dividing piinciplcs and pradices.^

8. But cfpccially ifthcgr^rer KMwtfro/"gi)///>' people Uvcui fuch a tin, then is the temptation great indeed j and a is but

few

^24 The Life of Faith. ___

few ot the wc«kci fort, that arc not carrycd down that flream. The Munfier ci^c, and the Rebellion in which Munflcr petiflicd in Gnmanyy and many other-, but cfpccially abundance of Scbifnts fronn the Apoftlcs daics till now, are too great evi- dences of mens focublcncfs in finning, l^t all lik^ fheef have gone afiray, and turned every one to bit ox9n tray^ Ifa. 53^. And like >ffp in this, that if one that is leading, get over the hedge, all the reft will follow after i but efpecially i( the greater t>*rrbegonc. And do not think that our Churches are in- fallible, and that the greater part of the godly cannot crrc, or be in the wrong : For that would be but to do as the Papiftj, when we have^HHf ^ by fallibility^ to keep off repentance by the conceit odnfallibility.

f. We are in great danger of finniugy in cafes where wc are ignorant : For who can avoid the danger which he fceth not ? And who can walk fafcly in the dark ? Therefore we fee that itisthc/g«ortfMffrfort ofChriftians, andfuch as Taul callcth N«wirrj,thatmoftcrrei efpecially when Pri«/f accompanyelh Ignorance, for then they fall into the fpecial condemnation of the Devil, i Tim. 3.6. Study therefore painfully and pa- tiently till you underftand the truth.

10. But above all, we are in danger of thofe fins which arc masked vfith a pretence of the greatejt truths and dutiesy anduft tobe fathered on God and Scripture ^ and Jo under the fpecious titles of fjolinefs and of Free Grace. For here it is thcunder^and- ing chiefly that refiftcth, while the very names and pretences fecretly fteal in, and bring them into love and reverence with the fVill. And the poor honeft Chriftian is afraid of rcfifting them, left it ftiould prove a rcfifting God. What can be fo fa'fcthat a man will not plead for, if he take it to be a nectf- fary truth of God > And what can be fo bxd that a man will rot do, if he take it once to be of Gods commanding? The forefaid inftances of the Mtotfier and Germane anions, with thofe ofthe followers of D^vi^ George in HdlaAd fwho toek himfelf to be the Holy Ghoft, or the immediate Piophct of hi? Kingdom) and H^cJi^frand his Grundletonitns i and the f amilift?, the Ranters, the Seekers, the Qaikcrs, the Church- divideis, and the Kingdom and State- ovcrturners in England, twve given fo great a dcmonftration of this, that it is not

lawful

The Life of Faith, ^25

lawful fo overlook it or forget it. The time comtth, that they tbatkillyon^ jhall tbinf^ that they do God ftrvice^ Joh. 16. 2. And then who can expect that their confcicnccs (hould avoid it ? Why did PWperfccutc the Chnftians, and compel them to blafphcmc? Bccaufc he verily thought that he ought to do iDany things againft the Name of Jcfus, AGs 26.^. O it is religious dm which we are in danger of ! fuch at come to us as in the N»me of God, and Chrilt, and (he Spirit : fuch as pretend (hat we cannctf be faved without them : and fuch as plead (he holy Scriptures ; fuch as J^mes 3. is written againfl, when a rvifdomfrom beneath, which is earthly y fenfual and de- vilijhy working by envy and firifey unto confufton and every evil vori^ , pretendeth to be the vpifdom from above : when Zcat confumeth Love and Vnity, under pretence of eonfuming fin : which made Paul tnA John require us not to believe every j^irit, bur to try the fpirits rvhether tbey be ofGod^ 2 Thef. 1. 2.' & I Thcf $.20, 21. I Joh. 4. I, 2, 3. AndmideP<iw/lay, If an Angel front Htavm brit^gyou another Gof^el^ let him be accur^ fed. Gal. i. 7, 8. And more plainly, 2 Cor. 11.13,14. Such arefalfe Apo^les \ deceitful workers i transforming tbemfelvts in- to the Apofiles of Cbrifi: and no marvfl, for Satan himfelf is traniformed into an Angel of light : therefore it is no great thing if hit Minifiers alfo be tramformtd as the Minivers ofrighteovfnefl, uhofe end fhaU be according ti their xv arks. And Ads 20. ^Q, Alfo of your otvnfelves JhaSnten arife, ffeakjng perverfe things , to draw atvay Vifctples after them. And what need any Difciplc ofChrift greater warning, than to remember that their Sa« viour himfelf was thus affaulicd by the Devil in his temptation, with Q/r is vpfixten.']

Yet let no Papift hence take occafion to vilifie the Scripture, bccau(e it is made a plea for iin : For fo he might as well vilific humane Keafon, which is pleaded for all the errours in the world i and viliAethc Law, becaufe Lawyers plead it for iff Caufesy yea and vilifie God himfelf, becaufe the fame and other fmners plead bis rvill and authority for their fins ; when contrarily, it is a great /^r^jp/ of the Scripture Authority and Ho- nour, that Satan himfcif, and his fubtileft inftruments,do place their grcatcO hope of prevailing, by perverting and mifapply- ing it -, which could be of no ufc to them, if its luthojrity wert not acknowledged. Hhh 11. W«

.20 ^^^ ^'J^ ^f F^^f^'

1 1 . Wc «ie in conlhnt danger of thofc (ins which wc think Wc caa ductal jrovi nten : Therefore fuppolc (lill that all that yoH do vciQ be nude kife^n > and do all as in the open ftrcets ; It's written (by two) in the life of holy E^brem SyrUt^ that when a Harlot teiDpred him to uncleanncfs,h: dcHrcd but that he might chufc the place > which (he confenCing io^ he chofc the open market-place, among all the people ., and when flie told him, that there they (hould be {hamcd, for all would fee \ he told her fach a IcflTon of (inning in the fight of God, who is eveiy where, as was the means of hctconvcrfion. Conceit of Tccrecy eroboldencth to fin.

12. We are in conftani dang'r of fins of fuddenpjpoH and irruption, which allow us not (cafon to dclibcrate,and furprizc us before our reafon can confider.

13. We are in danger of fins that come on by iv fen fib U de- grcfSy and from rmail beginnings creep upon us, and come not by any fuddcn wakening aflaults .* Thus fride^ and eove- tohfneff^iud ambititUt dointcd men : And thus our z.eal and deligence for God, doth ufually di^eaj.

14. Liftly, We arc in much danger of all fins which require a ctnjiant vigorous diligence to refiji them j and of omitting thofc duties, or that p^rr or mode of duty, which murt have a coufiant vigorous diligence to perform it ; Bccaufc/ffi"/^ fouls arc hard- ly kept (as 1$ aforesaid J to conjiant vigorous diligence.

Quicft. 2; therein differ eth the fins sfa fanSifitd ptrfoj^from §t$tr mens that Are unjanSiififd'

:i! Anfvp. I. In a fanditicd mmthchahitualbent of his vpill, is ever more againrtfin, than for it, however he be tempted ioto thst particular a^.

2. And as to the Alf alfo^it is ever.contrary to the fcopeand lenourof his life i which is for God and fincere obedience.

3. He hath no fin which is incor.fiftcnt with the true Love oiGod^ in the predominant habit : It never turncth his heart ID another End, or Happine(s, or Matter.

4. Therefore it is more a fin oi p^jfion^ than o{ fittled in- r*r#jf.and choice. He is more liable to '* \\ii\y faffion, or xverdy Of unruly ribpwg&if, than to any prevalent <rovff9»/«fp or am-

hitioug

The Life of Faith, 4^7

bitioTiy or any fin which is a poflTclIIng cf the heart in/tcad of God, I John 2. 15. Ja.mei 3, 3. Though fome remainders of thtfe are in him, they prevsil not fo fiir as fudden paHions.

5, There arc fome fins which are more eafily in the pxtur cfthe VPtll^ fo that a man that is hut truly rvilling^ may for- bear them ^ as a drunkard way pafs by the Tavern or Ale- houfe, or forbear fo touch the cupi and the fornicator to come neer, or commit the fin, if they be truly wilitiag: But there be other fins which a man can hardly foi bear though he be tr;///ng i becaufe they arc the fins of thofefaculcics over uhich the will hath not a dcfpotical power : As a man may be truly willing to have m J^^lgjfi>nejs^ beavinefs^ flitf'mtfs at f>rayer, iK) forgttfulmfs^ no wandering tbougbtSy no inordi- ftate affetite or luji at all llirring in him , no fudden paJJioMs of anger, grief or fear i he may be tfilling to hve God ftr- feQly-y to fear him and obey him pcrfe<ftly, but cannot, Thcfe latter are the ordinary infirmities of the godly : The former fi^rt are, if at all, his extraordinary falls, Kom./. 14. to the end. .%

6. Laflly, The true Chriftian rifeth by unfeigned Repen- tance^ when his confcicncc hath but leifure and helps to de- liherste^ and to bethink him what he hath done. And his Repentance much better rcfolveth and ftrengtheneth him againft his fin for the time to come.

To fummupalli i. Sin more loved than hated. 2. Sin wilfully lived in, which might be avoided by the fincerely willing. 3. Sm made light of, and not truly repented of when it is committed. 4. And any fin inconfiftcnt with ha- bitual Love to God, in predominancy, is wortait or a fign ef fpiritual death, and none of the fins offan^ified Be* lievcrs.

Hhh % CHAP.

^jf75 r/>c Life of Faith, "

CHAP. XIV. HoT» to live by Faith in Frdfpfrity.

THE work of Ftith in xcCpt6t of Proj^eriiy, is twofold t I- To five us from the danger of it. 2, To help ns to a finftificd improvement of it.

I. And for thefirft, that which Faith doth, is cfprcially, I. To fee deeper and further into the nature of all things in the world, than /fn/f can do, 2 Cor. 4. 17,18. i Cor.y. 29,50, 31. To fee that they were never intended for our Reji or portion, but to be our Wildernefs provifion in our way. To forefce jufthow the world will ufe us, and leave us at the laft, and to have the very fame thoughts of it now, as we forefce that wc (hall have when the end is come, and when wc have had all that ever the world will do for us. It ii the work of Faith, tocaufcamanto judge of the world, and all its glory, as wc (hall do when death and judgment come, and have taken off the mask of fplendid names, and (hews, and flatteries: that we may ufe the world as if we ufed it not, and polfefs it as if we poffeft it not, becaufc its fifhion doth paCs away. It is the woik of Faith to crucifie the world to us, and us to the world by theCrofsofChri(^,G</.,6. 14. that we may look on it as difdainfully as the world looked upon Chrift, when he hanged as forfaken on the Grofs. That when it is dead, it may have no power on us, and when wc^re dead to it, we may have noinordinate love, or care, or thoughts, or fears, or grief, or labour to lay out upon it. If is the work of Faiib co make all worldly pomp and g'ory, to be to us but lofsy and drefs, and duH^y in comparifbn of Chritt, and the righteoufnefs of Faith, Thil. 3. 7, 8, 9. And then no man will part with Heaven for dung, nor fcthiS God below his dung, nor further from his heart » nor will he feel any great power in temptations to ho- nour, wraith or plcafure, if really he count them all but dung « nor will he wound his confcjcncc, or betray his peace, or calt away his innoccncy for them.

2. Frfifib (hcwcth the foul tI)o(c/«r^, ind great^ znd glorioW things, which arc infinitely more worthy of our love and

labiur.

The Life of Faith. 429

■■-jg.. — : • — t ' :

labour. And this is its highcrt and rnoltpropcr work, Hfb.i i. It conqucrcth Earth by opening Heaven > and (hewing it us as /</re, and d«<jr, and Mf <}r. And no man will dote on this de- ceitful world, till \\t have turned aWay his eyes from God i and till Heaven be out ofhis light and hc»rt. Faith faith,! mud (hortly be with Chrift i and what then arc thefe dying (hingi TO me > 1 have better things, which God that cannot lye hath pronriifcd me with Chnlt, 7/f«* i. 2. Heh. 6. 18. 1 look every day when I am called in. lb< Judge fiandetb before tbs door^ James 5.9. the Lord it at hand^ Pnil. 4. 5. And tht end of all thefe things is at bandy i Pet. 4. 7. And (hall I let my heart on that which is not ?

Tjicrefore whcii the world d^th (mile and flatter, faith Tetteth Heaven againftall that it can fay or offer. And what is the world when Heaven fiandsby ? Faith feeth what the blcflcd iouls above poiTcfs, at the fame time whtif the world 1$ alluring us to forfakc it, Lukf 16. Hcb. 11. & 12. i, a, &c. Faith fetteth the heart upon the things above, asourconccrn- mcnt, our only hope and happinefs ; It kindlcth that Love of 6od in (he foul, and (hat delight m higher things, which powerfully qucncheth worldly love, and morfifieth all our carnal pleafures, Afaftf?. 6. 20.21 .Co/. 3. 1,2,3,4. itow.8.5, 6,7. Phil. 50. 20, 21.

3. Faith (hcweth the foul thofe want/ and ntiftries in it fd/^ which nothing in the world is able to fupply and cure. Nay, fuch as the world is aptcr to incrcafc. It is not gold tiiat will q Jcnch his thir(t, who longs for pardon, grace and glory. A guiliy confcicnce, a llrful and condemned foul will never be cured by riches, or high places, by pride, or ri.(hly fporti and pleafufcs, Jamts 5. 1, 2, 3. This humbling work is not in vain.

4. Faith hoketb to Cbti(l^ who harh overccme the vporld^ and Cirefully treadethin his ftcps.JofcM i6.33.f/fi.i2-2,3 4 5. It lookcth.to his pctfon, his birth, his life, his crofs, hisgravc^ . and his refurrc^ion : to all that Ihangc example of contempt of worldly things which he gave us from his manger, to his flumcful kind ot death. And he that ftudicth the Lije of Cbriji-^ Will cither defpife the werld^ or htm He will cither vilific the world in imitation of his Lord, or vilific Ghrift fox the plea-

Hhh :} iures

.20 ^^^ ^^fi of Faith,

fufcs ot the world. Faith hath in this waHarc^thc furdt and moft cnovtrablc guidc,the ablcft Ciptiin, and the moftjpowcrful ex- ample in all the world, Andit hath withChnft an uncrringRule, which furni(hcth him with armour for every ufc. Yea it hath through him zpromife of Vidory before it be attained i fo that in the bcgir.ningof the fighf, it knows (heen<^, Rom. i6. 20. John \6. 33 If goeth toChrift for that Spirit which is out ftiengh, Epfcff. 6. io.Col.2 7. And by that it mortiftcth the dcfircs of theflcfli : and when thcflcthis moitificd,the world is conquered : for it is loved only as it is the proviion of the

fl-(h.

c. Moreover, Faiih doth obfcivc Godsprfrf/cw/jr Prcvi- d«ncr, who dilhibutcth his talents to every man as he p|ea- fcth, and difpofcth of their eftatcsand comforts : fo that the Race ii not to theftvift, not xhc ViHory t» the jirongy nor Richts to wen of nnde/Jlanding, Ecdcf. 9. 1 1.

Therefore it convinceth us, that our lives, and all being in hi4 ha*idy it is our wifdom to make it our chicfcA care to u(e all fo as is moft pleafifiguntoh'my2 Cor. 5 8. It forefecth alfothc ilay of Judgment, and teachcth us to ufe our profperity and wealth, as we dtfue to hear of it in the day of our accounts. Faith is a provident and a vigihnt grace i and ufeth to ask when we have any thing in may poffcdion, which way I make the bcft advantage of it for my foul ? which way will be moft comfortable to me in my laft review ? how (hall I wifti that I had ufcd my time, my wealth, my power, when time is at an end, and all thcfe tranfitory things are vanifhed >

6, And Faith doth fo abfolutely devote and fub)e{i the foul to God, that it will fuffcr us to do nothing (fo far as it pre- vaileth) but what i$ fcr hiuty and by hit eenfent. It tellcth us that we arc not our own, but bit i and that we have nothirg but what we have received :zr)d that we muft be jufl in g(ving God his cxfin : and therefore it fitft asketh, which way may I hci\ fcrve and honour God with all that he hath given roe ? Not only with my fubftance^ and the firfifr nits of mine increafe^ •but rvitb aV^ i Cor. I o. 3 1 . When Lott and devotion hath de- livered up outfelves entirely to God, it keeps ,»<>t*iKg back, but ddivcttih hioi mU things with our [elves \ even as Chrifl «rifb i'i«/e//dothgiv*w<iffriwgi,Rom. 8. 32. And faith doihfo

much

The Life of Faith. 4^1

much /«i)fd? the foul to God, that it tnakcih u$ like fcrvants and children, that ufc not their Milters or Parents goods at their own pleafjrc i but ask him fidi, how he would hive us ufc. them, Lord^xvkat rvouldji thou havetmtodo? isoncofthc firft words of t coUverted foul^ Ads 9. 6- I-t a word, Fiith writeth out that chirgc upon the heart, ijo^^ii. 15. Love ftct the tf or Id, nor the things that are in the tvor Id (thelujiofthe fli'Jhytbe lull of the eyes, and pride of life.) For if any man love the vporld, the love of the Father is not in him. Xe cannot ferve God and Mammon.

Bat on this fubjc^^ Mr. AJleine hath faid fo much in his ex- cellent Book of the ViSory 9f Faith over the r»orld, that I (hall at this time fay no more.

The Dircdions which I would give you in general, for pre- fcrvation from the danger of piofpcrity by Faith, arc theCc (hat follow.

Dircd. 1. "Reynenilxr ftiS that the cowmen caufe of mem damnation ii tbeir Love of thia world wore than Gotland Heaven; and that the world cannot undo you any other veay, but ly tempting you to over- love it^ and to undervalue higher things : And there- fore that is the moft dangerous condition, which maketh the tfiorld fctm mod ple^fngy and moft lovely to us. And can you believe this, and yet be fo eager to be humoured, and to have all things fitted to your pleafure and dedres ? Mirk here what a task Faith hath ? and mark what the work of felf-denyal is } The worldling muft hcpleafed\ the Believer mull be faved. The toorldling muft have h\sfltjh and fancy gratihcd : the Believer murt have Heaven f cured, and God obeyed. Men fell not their fouls for/iirron?,but foi wirt^ ; They forfake uot Heaven for poverty^ but {01 jiches : they turn not away from God for the love ot fufferings and di(honour,but for the love oi pleafure y prefiryntnts, dignities and cftinution in the world. Ard is that ' ftatc better and more defirab'e, for which all that ferifii turn from God, and fell their foul% and are befooled ard undone for ever ? Or that which no man ever tinned for, nor torlook ' God for, or was undone for > Read over this qucfiion crce ar4«g*in, And tnatk what anfwci your hearts give to iti if

yea .

^2 2 l^he Ljje of Fait if,

you would know whether you live by fcnfc or faith? And mark what contrary tnfwers the _/?y^ind/tfii^ will give to ir, when It comes to praAice? I fay, though many fin in foverty, %nd tnfuffifirgs, iud ih disgrace, yezzndbyoccafwu of them, and by thcjr temptations, yet no man ever fmncd for tkem : They arc none of the bait that ftcaled away the heart from God. Set deep upon your heart, the fcnfe of the danger of a profpcrous Aate, and fear and vigilancy will help to (arc you.

Ditt6t. 2. IrttprtHt upon y^uT memory the cbaraQers cf this deadly fm ofvoorldliuefi, that fo you may ttot peri/h by it, vhil^ yeu dream tbatym are free from it -, but may alwAesfee hix» far it doth prevail. Here therefore to help you, I will fcf before you the charaders of this (in \ and I will but briefly name them, left I be tedious, becaufc they are many.

1. The great mark of damning worldlincfs is, when Cod and Heavin are not loved and preferred before the pleafureSjand profits, and honours of the world.

2. Another is, when the world is eHeewed and ufcd more for the fcivice and pleafure of the flcOi, than to honour God, and to do good with, and to further our falvatjon : When men deiirc great places, and riches, more to plcafe their appe- tites and carnal minds with, than to benefit others, or to fci ve the Lord with » when they are not rich to God^ but to tbent' felves, L\iki I2. 3o, 2i.

3. It is a mark of feme degree of worldlinefs, to dcHre a greater meafure of riches or honour , than our fpiritual work, and ends, and benefit do icquire : For when we are convinced that lefs is as g^od or better to our highcfi ends, and yet we would have were > it is a fign that the reft is delired for the fl(fh, Rom. 13. 14. & 8.8, 9,10,13.

4. Whcnourdefires alter worldly things are toortfg^r and violtttt ; when we mujt needs have thtm, and cannot be with- out th(m^ 1 Tiw.6. 9.

5. When our contrivances for the world are too follicitousi and our cgresfot it take up an undue proportion of our time, Mat. 6. 24, 2$. to the end.

6. When we arc impatient under want, difhonour, or dif- appointments , and live in trouble and difcontent^ if we want mucbjOi have not our will5. 7. Whc«

The Life of Faiib, .^2

7. When the thoughts of the woild aie proportionably fo

many more than oui thoughts of Heaven, and our falFarion, that they keep us in the neglect of the duty of Meditation,and keep empty our minds of holy things, A/dt. 6. 21.

8. When it turneth our talk^zW towards the world, o* taketh up ourfrccft,and ourfwcctcft and mofl ferious words, and leaveth us to the ufc of fcldom, dull, or formal, or aCcded words, about the things which (hould piotit the foul, and glo- riHe our great Creator.

9. When the world incroachcth upon Gods part in our fa- milies, and thrulls out prayer.or the readmg of ihc Scriptures, or the due inftru<ftion of children or fcrvants : when it comelh in upon the Lords day •, when it is intruding in Gods ff^orfhip^ and at Sermon or Prayer our thoughts arc more pleafmgly running out after fome worldly thing, than kept in attendance upon God, Esitki 39.31-

10. When worldly profpcrity is fo fweet to you, that it can keep you guict under the guilt of wilful fin, and in the midft of all the dangers of your fouls. Becaufe yoli have your hearts dclirc a while, you can forget eternity, or bear thofe thoughts of it with fecurity, which otherwife would amaze your foals, Lukf 12. 19, 20.

11. When thcfeace and fleafure which yo\i daily live upon^ is fetcht more from the rvorldy than from God and Heaven i fo that if at any time you ask your fclves t+ie true rcafoh of yout peace^ and whence it is that you rife and lie down in quietnefs of mind, your confciences muft tell you, it is not fo much from your belief of the Love of Gad in Chrift, nor from your hope to hve m Heaven for ever, as becaufe you feel your felf well in body, and live at cafe and profpcrity in the world : And when any mirth or joy poffeffeih you, you may cafily feel, that it is more from fomething which is grateful to your flefh,than fror« the belief of cvcrlaOing glory.

1 2. When you think too highly and plealingly of the con- dition of the ricb^ and too meanly of the (tate of poor Believers : when you make too grctt a difTercnce between (he rich and the poor, and fay to the man with the gold Ring, and the gay Apparel, Come up hither, and to the poor, Sit there at jnf (ooiAooiy J antes ^, dcy. When you had liihcr be made like

lii tkc

454 ^^« ^^fi of Faith.

che rich and honourable in the world, than Hkc the poor that arc more holy i and think with more delight of bring like Lords or Great men in the world, than of being nnore hke to humble heavenly Believer!.

13. When you arc tt the heart more thankful to one that giveth you lands or moncy,than to God for giving you Ghrift and the Scriptures, and the Means of Grace: and would be better plcafed if you were advanced or enriched by the King, than to think of being p«fif//I.-<i by the Spirit of Ghrift, And when you give God himfclf more hearty thanks for vporld'y than for §irttual things.

14. When you make too much ado(or the things of the world) and labour for them with inordinate induftryior plunge your fclvcs into unnccilTiry bufinefs, as one that can never have or do enough. -

15. When you are too much in expecting liberality, kind- neffcs and gifts from others i and are too much pleafed in it ; and grudge a; alUhat goeth beilde you *, and think that it is mens duty to mind all your concernments, and further your commodity more than other mcny.

16. When you arc felfifti and partial about worldly intcrcft, and have little fenfe of your neighbours concernments in com- parifon of yourown. If one give never fo liberally to many others, and give nothing to you, it doth never the more con-* t<nt you, nor reconcile your mind to the charity of the giver. If one give to you, and pafs by many that have more need, you love and honour the bounty which fatisficth your own defircs. If you fell dear, you rejoyce i and if you buy cheap, you arc glid of your good bargain,th©ugh perhaps the feller be poorer than you. He that wrongeth you, or any way hindcrcth your commodity, is al waits a bid man in your cftecm : No vertue will fave him from your cenfurcs and reproach : But he that dealeth as hardly by your neighbour, and well with you, is a Ycry honeft man, and worthy of your praife.

17. When you arc ^Mtfrrf//»w« for worldly things, and the love of them can at any tinic break your char*'y and peace, and mike an enemy of your neercft friend ; or engage you in cauflefs Law'fuits aud contentions. What abundance doth the woxld fee together by the ciis ?

18. When

The Life of Faith, ^25

18. When you can fee your poor brother or neighbour in want, and (hut up the bowels of your compadion fronn him i and do little good with what God hath given you,but the flcft and felf devoureth ill.

19, When you will venture upon unlawful vpaies oi getting -, or will fin for honour or cotrmodity i or at Icaft will let ^ ' yourinnoccncy and confcicnce, rather thanlofe yourprofpc- nty in the world i and will dirtingui(h your fcivcs out of every danger, or coftly duty, orfutferingfor righteoufncfs fakci and will prove every thing /tf »/«/, which fecmeth neccfTary to the profperity and fifcfy ofthc fl.fti.

20. When you are more careful to provide riches and honors for your children after you, than to fave them from worldii- nefs, voluptuoufncis and pride,and to bring them up to be the heirs of Heaven: and had rather venture their fouls in the Tuo^ dangerous temptations, than abate any oftheir plenty or grandurc in the world. ^

Thefe be the plain marks of worldly mind*, whatever a blinded heart may devife fo hide them.

Dircd'. 3. Jake hcedofthe/e blinding pretences which world- ly minds do commonly ufe^ to flattery deeeivt and undo tbemfrlves. For infiance.

I . The moft common pretence is [that Gods creatures are giod, andprofperiiy is'ibie blefflng^ and that our hdies mufi be che^ rijhedy and that fynieal and eremetical extreams andaujlerities^ are far from xhegentw of true Chrifiianity. ,

There is truth in all this, or elfe it would not be Co fit to be

made a cloak for fin by misapplication. The world and all

Gods works are good ■■, and to the pure they are pure : to the

fan^ificd they are fan^iHcd ^ that is, thty are devoted to the

fervice of God, and ufed for him from whom they come ; God

hath given us nothing which may not be ufcd for his fervice,

and our falvation. No doubt but you may make you friends

ofthc Mammon of unrighteoufncfs, to further your reception

into the evcrlafting habitations : You may lay up a good faun.

dation for the time to come i and you may fow tci the Spirit,

and reap in the end cvcrla(iing life, Gal. 6, You may provide

you bags that wax not old : you may plcafe God by the facri -

ices efdiftributing and communicating, ^rf.i^. Cut yet I

lii 2 mud

^26 "^ke Life of Faith,

iruft tell you, the world and all Gods creatures in it, are too good to be facrificed (o the fl'Jh^ and to the D:vil i and not good tnouglf to b': lovtd and freferred before God, and your in- noccncy and falvation.

The body muft be cherifhcd, but yet the flefti muft b: fuh- ^ed -■> and if you live tf'cr if, you fliail die. Health and alacri- ty muft be prdcrvcd, becaufe they make you fit for duty > but wanton appetites muft be rcftraincd, and no provifion muft be mtdt for the flefti, to fatisfie its lufts (or willsj Ram. 13. 14. It muli be cherifticd as your horfe or fervant for his wdrki but it muft not be pampered, and made unruly, or your Miftcr. You may feck food for your neccffity and afc i and ask of God ynur daily bread \Mattb,6. P/al. 145 J but you may not with ihc Ifraelites^mk^tttcat for your lufi^ as being weary of citing Manna fo long, Pfai 78. Hurting your health by ufclefs au- ftcritics, is not pleafing unto God : But fenfuality and flcfti- plcafing, and lovcof the world, is ncverthclefs abominable in his fight.

Oojc<Sl. 2. Neeejfty wakes me nt'md the tvorld : Ihave chll- drtntowaiHtam^ and ant in debt, and cannot fay every tne hk

At.^rv, Whether you have ncccflity or not, you ought to la- hour faithfully in your callings. But no nece^ty will excufc your worldly /oTT* ind cares: What will the /ot/r of the world do towards the fupply of your nectflities ? or what will your ea- ger d(firtt^ and your cares do, more than the labours and quiet forfCtfjf of one that hath t contented patient mind ? Surely in reafon, ihc lefs yo\} have m the world, and the harder your condi ion i», the lefs you ftiould love it, and the more you fh.ould abound in care and cliligenc?, to make fare of a better world hereafter.

Ohjt&. 3 / covet no wans but wy own. Anfxv. I. Why then are you Co glad of good bargains, or ©f gifts } 2. But what if you do not } You covet to have-w.7rf to be your cw», than God allottcth you ? Perhaps you have already as much at your flcfti knoweth what ro do with i and therefore need not covet more. But will this excuvc you for /eviwg your riches more than Goi.? Thequeftion isnot now, what you covtti^ but whtt you hvf. If the world hith yout

heartSf

The Life of Faith. 437

hcAfU^ the Devil hath your livti \ for it is by the tvorld thtt he deccivcth fouls: And do you think then that you arc fit to dwell with God? Krjot»)e ttit that tbe love of the rvcrld^ is en- mity fo Ged ? And that '\{yt tfil befriends of the txurld^ you are Gods enemies ? Jannes 4. 4.

Objcd. 4. It is not by any unlawful means that I defire to gTjW rich : I vpait on God in my lavpful labour, and crave bit bUging.

Anfvp. It is not now your gfttf«g,but your loving the world that I am fpcakingof ; H your hearts be more fct on your riches or profpcrity, thin on God, and the world by loving it be made your Idol, you do but turn frjj'fr and labour into tin, (though they be good in thcmfelvcs) while you abufc them to your ungodly worldly ends.

What wretched muck-wornn would notfr*)', if he believed that praying would make him rich > I warrant you then their tune would be turned. They would not cry out, what need- eth all this praying > If God would give them money for the asking, they would quickly learn to pray without Book, and longprayers would come into requeft, upon the Pharifces old account. Can any thing in the world b: more unlawful afld abominable, than to love the flcfti and the world, above God and Heaven? And yet do you fay that you get not your wealth by any thing tTiat is unlawful ?

Objcd. 5. But I am contented vp'itb my condition^ and de- ftfe nomtre.

Aufw. SoisaSwine when his belly is full. But thequcfllon is, Whether Heaven and Holinefs, or that worldly eonditicn which you arc in fccm more lovely to you.

0-jc<ft. 6. IgiveGodthankifor aJllbave.

Anjw. So would every beggar in the Country give God thanks if he would make them rich. Some drunkards and gluttons, and fome malicious people, do give God thanks for fatisfying their linful lu(1«. This is but adding hypocrifie to your Hn.and to aggravate it by prophaning the Name of God, by thanking him as a chenftiei i -f your lufts. But the queftion is, whether you hveGod for himfelf, and as your fandijicr bet- ter than you do the gratifying of yoar fle(h >

Obj. 7. But I give fometbing to the p3«r, and I •* ■ ':ifrf feitve themfomtthingatmy dentb. ' . lii f >'^/f

TTg ' 7he Life of Fait ^,

Anf. Soit is likcthcnnU'irablc Gentleman did, \i\Lul^ i6. Or elfe why would Laz^rw lie at his gates, if he ufcd not ( o give fomcthing to the poor ? What worldling, or hypocrite is there that will not drop now md thin an Alms, while he pamptrcth his ftc(h, andfjtisficth its dcfircs? Do you lock to be fived for do ngas a Swine will d') , in leaving that which he can neither car, nor cany away with him ? The qucftion is, whether ddox the %f>orld hx^tyovr hearts f' and what it is that you moft delight in as yojr treasure ?

Objed. 8. / am fu^y [-itisfifd that Heaven is hettir than Earthy andGod than the creature^ and holtnefs than tbeprc^crity orfleafurcofihe fi\l>?

ARftv. rhoura;d$ of mifertblc worldlings arc fatisfied in cf'inhn (hat this is true : They c«n fay the Ume rvords that a true Reliever dofh : And in difputc ihcy can dcfer^d them, and call the contrary opinion bh{phcmy. But all this is but a dreaming (peculation : Their hearts never praCiicaHy pre- ferred God, and Holincfs, and Heaven, as moft /«'*«ii/f and hfi for ttfw ; Mark what you hve beji, and mofl lo>ig after, and moft djight in, and what it is that you arc lotbql to leave^ and whit it is that you moft eagerly labour for, and there you may fee what it is that hath your hearts ?

Objcdt. 9. irorldlinefs is indeed a beinow fin^and of aVpeeple^ 1 mo^ hate the covet om y and I uf< to peach or tal\ againji it, tmrethan againji any fw.

Anftc. So do many thoufands that are flavcs to it thcm- felvcs, and ftiall be damned for it, It is cafier to talh^ againft it, than to forfa)^ if. And it is caiie to hate covetoufncis in amther^ bscaufc it will coft you nothing for another tofoifakc his fini and perhaps the more covetous he isthcmore he ftand- eth in your way, and hindereth you from that which you would hive your fclvcs. Of all the multitude of covetous Preachers that be in the world, is there any one that will not preach againft covctoufncfs ? Read but the Lives of Cardinals, and Popes, and Popifti Prelates, and you will fee the moft odi- $w tPorldlinefs fct forth without any kind of cloak or fliame : How fuch a one laid his dcfign at Court, and among the great ones for piefermcntfHow ftudioufly he proiecuted it, and con- formed hicnfctfto the humouzs & intcicft of thofe/iom whom

he

The Life of Faith, 439

he did fccku? How they hr/t got rfcjr Livings and then got ihat Prebendary^ and then got that Denary^ and then got fuch a B./Z>i>/»r;c/^,and then got a Mffr(thtt is a richer) »nd then got to be Archbijhtfs^ and then to be Cardinal/, &c. O happy pro- gtefs, if they might never die ! They blu(h not openly before Angels and men to own this worldly ambitious courfc, as their dcfign and trade of life : And the Devil is grown Co impudent as if he were now the confclTcd Mifterof the world, as to Cct Divines thcmfclves at work, to write the hiftory of fuch curfcd ambitious worldly lives, with open applaufc, and great com- mendations i yea to make 5'dmr J of them, thit have a cha- r|^cr far worfc than Chrilt gave of him in Lm/;? 16. that want- cm a drop of water to cool his tongue : He openly nowfaifh AUthii rvilll give thee sand they as impudently boafl, Allthia Ibave gotten : but they forget or know not how much they / have/o/f. ^ J«^tff kifs is thought fufficient to prove him a * true ChrifliinaridP^florof the Church, though it be bjt the ftu'n o( r» h at will ytu give fue.^ I.iftead of a kourgc to whip out fhck'bjycis and fellers from Chrifts Temple, their mct- chandiie is expofcd without ftiamc, and their figns Cct forth, and the trade of getting preferments openly proklTcd, and it is enough to wjpe off all the (hamc, to put (ame venerable titles upon this Dtf« of thieves. But the Lord whom voe v ait for ivjll ouce more ome andcleatife hid 7empU : But who tnay alidt the day of bit cowing ? for he is lik^ a refiners fir e^ and lik^- fuller i fipe^ and xvill throughly purge the Sons of Levt, Mai. 3. i, 2,5,4.

Urfl/^iwgagainfl worldlinefs, would prove that the world is overcome, and that GodisdeireO to the foul, then Freackea willbcthehappieft mcnoncarth. But it's eaficr to commend God, than to love him above all , and eafier to cry out againit the world, than to have a heart that is truly weaned from Vy and fet upon a better world.

Objed. 10. But all this behrgetb ouly totbemthet are in prefferity y but I am poor^ and therefore it is retbing to ive.

Anftv. Many a one loveth profprrify, that hath it not : And fuch arc doubly finful, that will love a world which loveth not them: Even a world of poverty, mifciy and diftrefs. Some- thing you would have done, if you had had a full efiate, and honour, and flcftily delights to love. Niy, many poor men

think .

think better ot riches and honour, than thofc thit have them j becaufe they never trycd how vain and vcxttious (hey ire > and »f they had trycd them, ptrhaps would love them Icfs. The world is but a painted Strumpet V admired af^r offi but the nccrer you come to it» and the more it's known, the worfe you will like it. hit by yoai onPH^if^rf that you arc pwr? or is it again^your n>illi ? Had you not rather be as jirtat and rich as others ? Had you not ra\htt live at eafe and fuluefi ? And do you think God will love you ever the bitter/or thjt which is againftyour wiUi? Will he count that man to hz mo war Idling^ that would fain have more •f the world» and canmt ? andthtc loveth God and Heaven no better than the rich ^ Nay/hat will lin for a (hilling, when great ones do it for grcitcr fumms > who can be more unfit for Heaven, than he that loveth a life of labour, and want, and miftry better ? Alas it is but httlc that the grcaicti worldlings have for their falvation ; But por tvorldltngi fell it for lefs than they, and therefore do de- fpife it more.

; Dired. 4. Let the true mture and aggravations of the fitt of xtPirldlmtfi^ be jiilimyoureyt tomaks »^ odiohf to you. As for inftancc :

1. It is true and odkuf idolatry y Epher5.5. Col. 3. 5. To have God for our Godindcc^y is to love him as our God. and to </f//gfctinhim, and bcrkif^by him. Who then is zn Idolater^ ifhebcnot one, who loveth the world, and dclightcth in it more than in God, or cft:cmeth it fitter to be the matter ©f his del.ght ? and is ruled by it, and fcekethit more? //</. 5 5.1,2,3.

2. I( IS a blafphemous cottttmp of God and Heaven, toprefer a duHgbill worldbtftre him : To fct more by the provifions and pleafurcs of the flcfli, than by all the blcffcdnefs of Heaven : It is called ^ro^/?(»«e«tj?in E/4M, to fell his birth- right for one morfcl, Heb. 12. 16 ■ What prophancnefs is it then to fay, as worldlings ibftfrr5 and /;vf5 do, The fatisfyin^ of my fljh and fanfie for atimt^ Abetter than God andthijoyes of Heaven to ■sil eternity.

g. It is afm of Intereji,And not only of Fa§ion i and there- fore it poffcffeth the very Heart and Love, which is the prin- cipal faculty of the foul, and that which God moft refer vcth for hifcfclf No adualCtUi which is but little loved, is fo heinous

end

Tha Life of Faith, 7^

and mortal, as that which is n^^ hved. Bccaufc thcfc do moft exclude the Lovf ef God. Some other firs may do more hurt to others, but this is veorft to the ftnner himfclf. We juttly pitty poor Heatheni(h Idolaters, and pray for their convcrlion Cand I would we did it more.^ But do not you not think that]]our hypocrirc- worldlings, do /<Jvr their r/ciK^, and their honours and pleafuresy better than the poor Heathens love their Idols? T/f'^j'bow thei^«ff to a creature, and^jM entertain it in your heart.

4. It is a Cm o( deliberation and contrivance^ whxh is much worfe than a furprize by a fudden temptation. You fltt how you may corrpifs your voluptuous, covetous and ambitious ends : Therefore it is a fin that flandeth at the furthcf) di* fiance from Ke^entance^ and is both vsluntary^ and a fettled

5. It is A continued fin. Men be not alwaies (ywg, though they be never fo great lyars i nor alwaies ftealing, if they be the moft notorious thieves i nor alwaies fwetring, if they bs the profan-eft fwearers. But a vporldly mind is alt^aies worldly : He is alwaici committing his Idolatry with the world and attraies deny ing his Love to God.

6. It is not only a lin about the means to a light end[^% mif- chofen waies of Religion may be) but it is a fin againft the End it felf^ and a mifchuling of a falfc pernicious End. And fo it is the perverting, not only of one particular adion, but even of the bent and cour fc of mem lives : And confcquenily a mif-fpendingall their time.

7. It is a perverting of Godt creatures^ to a ufe clean con- trary to that which they are given us for i and an unthankful turning of all his gifts againff himfelf. He gave us his creatures to lead us to him, and by their Iwelinefs to fhcw hu greattr Uvelinefs^ and fo tafte in their fjjreetnefs, the greater fwcetneft of his love. And will you ufe them to turn your affc<^ions from him ?

8. It \X2i great debtfing of the foul it felf, to fill that noble Spirit with nothing but dirt and fmoak, which was made to know and love its God.

9. It is kn irrational vie Cy and fignifieth not only much i/x- helitf of t\\c unfcen things which fhould take up the foul > bue

K ir k alfo

,A2 ^^^ ^'/^ ^/ Faith.

aUb a fottifti mconlidcratencfs, of thcixinir.y and brevity of the things below. It isain KMm/i««;wg our fclvcs, and hiring out our rcafon to be a fcrvant to our flcfhly lulh.

10. Laftly, li \szf regnant ntuhiplyingdm which bringeth forth abundance more; the Uve of moniy is the root of all evi^, I Tim. 6. 9, 10- Therefore

Dircd. $. Let the mfchiev-M efeds of thit fin^ he fiiS be- fre your eyes. As for inftancc.

1. It k^eepetb the heart jirange to God and Heaven. The Love of God and of the world are contrary, i John 2. 15. & 3. 17 James 4. 4. So is an earthly and a heavenly converfation, Phil. 3. 18, 19, 20. And the laying up a treafure in Heaven and upon Earthy Matth.S. 19, 20, 21. And the living after the flefti, and after the Spirit, Rem. 8. i, 5 , 6, 1 3. Ye cannot poC- fibly (crvc God jindM*mmon,nor travel two contrary waies at once inor have two contrary felicifics,till you have two hearts.

2. It fetteth you at enmity with God and holinefi i bccaufc God controlleih and condennneih your beloved lufts •• and be- caufe it is contrary to the carnal things which have youf hearts:

3. By this means it maketh men malignant frt^wfei of the godly, and pcrfecutors of them ^ bccaufc they are of contrary minds and waies. Asthen^ he that vpas born after the fie jh^ perfecuted hint that vpas born after the Spirit ^ eifenfo itisnotp. Gal, 4. 29. The world cannot love us, btcaufc we are not of the world, John 15. 19, 20. Vride, covetoufnefs and fenfuality^ arc the matter which the burning Feaver lodgcth in, which hath confumed fo muchof the Church of Chrift.

4. It is the fin that hath corrupted the [acred Office of the Miniflrj throughout moft of the Chriftian Churches in the world : And thereby caufed both the Schifms and Cruelties^ and the decay of fcriousgodlincfs among them, which is their prcfent deplorable cafe. Ignorant perfons are like Hck men in ft Feaver : They lay the blame on this and that, and common- ly on that which went next before the paroxifm j and know rot the true caufe of the difcafe : We are all troubled Cor (hould bej to fee the many minds, the many waies, the confii- fcd ftate of the Chriftian Churches, and to hear them cry out againCl each other. And one layeth the blame on this party •r opinion, ai^d another on that : But when wc come to our

fclves,

Jht Life of Faith,

fclves, we (hall find that it is, T^ht worldly mind that caufcth ouf calamity. Many well meaning friends of the Church do think how diflionourible it is to the Minirtry, to be poor and low, and confcquently defpicable i and what an advantage it is to their work, to be able to relieve the poor, and rather to oblige the people, than to depend upon them, and to be above thdn, rather than below them. And fuppofing the Pallors to be mortified, holy, heavenly men, all this is true , and the x.ealo{ thcCe thoughts is worthy of commendation. But that which good men intend for gnod^ hath become the Churches bane. So certain is the common faying, that Conjkantines zeal did poifon the Church, by lifting up the Paftors of it too high, and occa* fioning thofe contentions (oxgrandure nndprtcedency^ which to thisdiy fcparate the Eaft and Weft. When well-meaning Piety hath adorned the office with iveaUb and htmur, it is as true as that the Sun (hineth, that the moll pr««^, arubithus, tPorldly wf», will be the mo^ftudim feekfrs of that office i and will make it their />M, and trader and tufmtfi^ how by friends^ and ohfervanceSy and wilts, to attain their ends ; And uCuiWy he that feek* fhnU find: when in the mean time the godly mortified humble man, will not do fo i but will feive God in the ftate to which he is clearly called : And confequcnt- ly, exc»pt it be under the Government of an admirably wife and holy Ruler, a vptrthy Pajior in fuch a wealthy ftation, will be ifrttgular tibwg, and a rarity of the age ; whilft worldly mtn, whofc hearts are hahittd with that which is utterly contrary to holincfs, and contrary to the very ends and work of their own office, will be the wen that muft lit in hlyjts Chair \ that mufi have the doing and ruling of the work which their hearts arc fet againft. And hpw it will go with the Church of Chrift, when the Gofpcl is to htpeachedy^u^ Preachers cbofett^ v\d Godli»tfs proMotei^y the (ccitt enemies of it i and when ambiti uf,flejhly, worldly men, are they that muft cure the peo- ples fouls ('under* Chrilf) of the love oi the flefh, and tht world, itwcreeafieto prognofticite from the caufes^ if the Chriflian world could not tell by the effeGs : fo that, except by

the wonderful Ptety tj Princes ^there is no vifible way

in the eye of reafon, to recover jhc miferable Churches, hut f ' retrivf th e fafttral Office into fuch afiatCf as that it may be u*

Kkk a . bak

444

The Life of Faith,

hflit to a vcorldly mind^ but way be dtfired and cbofenfurely upon heavenly accounts: And then the rieker the Paftors are, the better \ when rhcy are the Sons of Nohlfs^ whofe Piety bringetb jritfc thtm their himur^ and thtir vpealth^ tofcrve God and his Church with, and &tf Ao not find it thereto be their end or inducement to the work : But inftcad of invifatiors or encou- ragements to fride and carnal mindfy there may be only fo much

as may net deter or drive away candidates from the facrcd

Fundion.

^. Worldlinefs is a fin, which maketh the Word of Godun-

pro/itrfi/f, Mat. 13. 22. John i2. 43. Ezck.33. 31. prepofliflflng

the heart, and rcfifling that Gofpd which would extirpate it.

6. It hirdereth Frayer^ by corrupting mensdefircs, and by intruding worldly thoughts.

7. It hindcrcth all holy Meditation^ by turning both the heart and thoughts another way.

8. It drieth up all heavenly profitable Conference, whilft the world doth fill both mind and mouth.

9. Itisagreat profanerof the Lords Day, diftra(^ing mens minds, and alienitingthem from God.

10. It is a murderous enemy of Love to one another .' All worldly iren being fo much for thcmfcivet, that they are ftl- dom hearty friends to any other.

11. Yea it maketh mcnfalfc and unrighteous in thtir deal- ings: There being no trufttobcput in a worldly man any further thin you arc fiirc you fuit his intcrcft.

12. It is the great ciufe of difcord and divifions in the world; It fttfeth Families, Neighbours and Kingdoms toge- ther by the ears-, and fettcth the Nations of the earth in bloody wars, to the calamity and dcflru(^ion of each other.

13. It cauftth cheating, ftealirg, robbing, oppreflions, cruelties, lying, falfe-witnefling, perjury* murders, and many fuch other fins.

14. It maketh men unfit to fufFcr for Chrift, becaufe they love the world above him : and confequently it maketh them as Apoffatesto forfake him in a time of fryal.

15. If is agreat devoijrtr ofpiccious time : That (hort life which fhould be (pent in preparing for efernity, is almoft all fpcnt in drudging for the world.

1$. Laftly,

The Life ff Faith, 445

16. Lartly, Ir greatly unfittcfh men to die, and makcth them loth to leave the world : And no wondci when there is no entertaintnent for worldlings, in any better place hcrc- affer.

Dire<^. 6. If ym tfould be favcd from the world, and the fnjres of fTcjpfrity^ for efee death ^ end judge of thf tvcrld at ;t will tpptar a>idufey^uat the Llf. Drfam not oflorglifc; He that ioiks to (hy but a little while in the world, will be the lefs careful of his provifionsin it. A httle will feivc for a little time. The grave is a fufficient difgract to all the vanities on earth, though there mull be more to raife jhe heart to Heaven.

Dirt&. 7. M,rt ijie the flelh^andy^u overcome t b( tt>. fid C\Jtt the thirfly difcafe, and you will need none of the worldling* waies to fatishc it. When the flefh is maftercd, there it no ufe for plenty, or pleafures, or honours, to fatishe its lufts ; Your daily bread to fit you for your work, will then fufiice.

Dired. 8. But it is the lively belief ofeadlefs Glory, and the Lovt of God prevailing in thi foul, that muji vpcrk^ the cure. No- thing below a Life of Faitb^ tndzheaveuly mindindconver- fatioTi, and the Love of God, will ever well cure a fenfual life, and an earthly mind and conveifation, and the love of the woild.

Dire6^. 9. Turn avpty from the halt : defire not to have your efljte^your dwelliyifi, &c. too pleafvtg toyourpfh and fancy. Rc- membrr that it killcth by flfjfi»g, rather tharrby feeming un- lovely and difpleafing,

Pired. 10. 7urn Satant tewptatisns tovcorUUnefs againfi himfelf. When he tempteth you to covetoufncfs give more to the poor than elfc you would have done. When he tempteth youtn pridt and ambition, let your converfation (hew more avcrfation to prfde than you did before. If he tempt you to w.fte your time in fl.fhly vanities, or fports, work harder in your calling, and fpend more time in better things v and thus try to weary out the trmpter.

Dired. tt. Takj hetd of the Hypocrites dtftgns, rvhich if to unite Religion and rffcrldlift-fs, and to reconcile God and Mammon i and to fccure the fl.(h and its profperity here, and yet to favc the foul hereafter. Foi all fuch hopes arc meer deceits. K.kk 5 Dirc(aa2v

.^5 '^^^ ^^fi of Faith.

Direct. 12. Irvprovcyour-prolPeritjto its frop<r rnds. D^- vo(C all entirely and abfolutcly to God i and Co it w>ll b: lived fronn lofs, and you from dccwt and condemnation.

/

C H A P. X V.

Hotf tohepiorinfpirit. And I. botr to efcapetbe fride of Frof- ferity,

T Hough no man is faved or condennncd for being cithcf rich or poor , yet it is not for nothing that ChrKi hath fo often fct before us the dangtr of the rich^ and the extraordina- ry difficulty of their falvition : And that he began his Serrron, Mat. 5.3. withj Blcfjed are the poor in fpirit^ fcr theirs is the Kingdom 'ij He avtit. Thefenfcof which words, is not as is commonly imagined, [_Bieffed are they that find their want of grtce.'] For i. So may a defpairing pcrfon. 2. The text com- pared with L«J^c 16. where (imply the poor and ricfc are op- pofed, doth plamly (hew another fenfc i agreeing with the ufual dodrin^of Chrift. And whereas Expofitors doubt whe- ther Chriftfpake that Sermon to his Difciples, or to the mul- titude, the text maketh it plain, that he fpake it to both, viz. that he caVed his Vifciplts to him, and as it were pointed the finger at them, and made them his text on which he preach- ed to the multitude i and the fcnfe is contained in thcfe Pro- pofitionsi as if he had fiiid l_See youthefe(«l}oa>ers of rue: Tou take tkent to be contemptible er unhappy^ becaufe they are poor in the vporld; but IteSyoUf i. That poverty tnakfthmt Believers mifcrdle : 2. Tea they are the tru/y blejjed ruenybicaufe they fhdU hsot the heavenly riches : 3. And the evidence of their right to thtt^ ijy that they are poor in fpirit^ that ts, their hearts an fuited to a Iopp tfiate^ and are faved from the de^ru^'ive vices of riches andprofperity. 4. And their outward poverty is better fuited and conducibletothii deliverance^ and thy poverty of fpi- rit, than ajiate oftvtalth and prefperity «.] All thcfc four Pio- pofitions are the true meaning oi the text.

That wc may fee here what is the fpccial work of Faith, we m«(t ktiow which are the fpecial fins ofprofperity^yfhkh riches

and

The Life of Faith. 447

and honours occallon m the world. And though the Apoltic tell us, I Tinf.6. 10. that the love of mru)! is the ro t of gQ evil^ 1 will conhne my difcourlc to that narrower compafs, in the enumeration of the Hns of .JoiflWjin Ez ^. 16.49. FKJDE, FVLNESS of bread, IDLENESS: And of thclcbut brief- ly, bccaufc I have fpokcn more largely of them cltcwhcre Cin roy Chiiftian Dircdory.)

And firft of the Pride o( the rich and profperous.

PRWE is a (in of fo deep radication, and fo povvcrful in thchcarts of carnal men, that it will tike advantage of ar.y condition, but Riches and Fnffenty arc its moli nttable advan- tage. As the boat nfeth with the water i fo do fuch hearts rile with their tftates. Therefore faith the Apoftie, i Tim. 6. 17. Charge the rich that they be not high minded. High- mindedntfi is the (in that you are fit(\ here to avoid. In order whereunto I (hall give you now but thcfe thtee general Di< regions.

Dire^. i. Ohferve the maskf or covers of Higb-mindedrtffi or Pride, lefi it reign inyou unk^ovpn. For it hath many covers, by which it is concealed from the fouls that arc infcd:ed, if not undone and mifcrablc by it.

Forinftance: i. Some think that they arc not Proud^ hz- ciuCcthittheir farts and pportb tviS bear out all tkt ejiifnatian which they have of thetufelves. And he that thinkcth of him« fdf but as he reaSy is, being in the right, is not to be accounted proud.

But remember that the firft a6t of Pxidc is the overvaluing of our fclves : And he that is once guilty of this tirlt a^, will juftiric himfclf both in it, and all that follow. So that Fride is a fin which blindeth the underftanding, and dcfendcth it (elf by if felf, and powerfully kccpcfh off repentance. When once a man hath entertained a conceit, that he is rvifer ot bttti.' than indeed he is, he then thinkcth that all his thoughts, and words, and adions, whrch arc of that fignification, arc juft, and tobcr, beciufc the thing is fo indeed. And for a man to deny Gods graces, or gifts, and make himfclf fcem worfc than he is, is not true humility, but diilicnaUtion or ingrati- tude.

But herein you hive great cauic to be very careful, le/i you

(hould

^^8 The Lije of Faith.

iliouU prove miltiken; Therefore i. Judge not of your fdvcsby I he by as of felf bvc ■•, bit, if it be podiblr, lay by paifialuy, and judge of your fclvesas you do by others, upon the hkc evidences, i. Hcirkcn what offo^r Wf« judge of you, who ire mpartulind tvife^ znd ^xc ttceryou^ aa<4 throughly acquainted with your Uvts. It's frfihU they niay think ber- cer or worfc of you than you are : but if thty judge warfe of you, than you do of yourfclvcs,it fhould (bp your confidence, and make you the more fufpicious, and careful to fry left you fhould be mifidkcn.

2. And remember alfo that you are obliged (o i greater modt{iy in judging cf your own vcrtues, and to a greater /<ve- rit^ in judging of your own fdw/ti.than of other mens i though youmuanot jpi//«Pyerre about yo«r/i/yfj, ox any others, yet you arc not bound to fearch out the truth about the faults of another, as you are about your own. We arc commanded to f refer one another in honour^ Rom. lo. 2i. And verj. 3. For I fay, through the grace given to me, to every man that is among you, not to thinks of bimfelf wore highly, than he ought to think^t hut totbi^:k^foberly, according as God hath dealt to every man the meafurc of Faith.

2 Another cloak for Pride is, the Refutation ef eur Kelt- gion^ Profifion or Party, which will fecm to be difgraccd by us, if we fecm not to be fomewhat better than wc are. If wc fhould not hide or extenuate our faults, and fet out our graces and parts to the full, we fhould b: 4 difhonour to Chrift, and to his fcrvants, and hiscaufc.

Euticmcmber i. That the way by which God hith ap- pointed you to honour him, is, by being good, and living vpetl^ and not by /Iff iwiwg to be goofi, when you are nor, or feeming better than you are : The God of Truth, who hatcth Hypo- dific, haih not cho(en lying and hypociific to be the means by which we muft fcek hishorour Ir is damnable to feek to glo- rifie him by a lye, Row. 3. 7,8. Wc muft indeed caufc our light fo to fhine hefjre men that they may fie lur good poork^^ andglerifie our beavenlyFatbir,Mii.'y. 16. But it is the light cf Sincerity and good Work^, and not of a difTcmbled Pcofcffion chat muft fo fhine.

i. And the Goodmfs of the pretended end doth greatly

aggravate

The Life of Faith, ^^n

I ,_ . ' ' ' ' ' "" ' . I .. ■ . .

agguvare the crime : As if the honour of God and our KtM- gion muli be upheld, byfodcviliOi a tneansas proud Hypo- crific.

|. And, though it be true, (hat a man is not imprudently without jufl caufe, to open his fins before the world, when it is hkc to tend to the injury of Religion, and any wiy to do more hurt than good: yet it is as true, that when there is no fuch impediment, true repentance is forward to confcft , and when the fault is difeovered^ defending and extenuating it, it then thegreatcft diftionour fo Religion, (hi if you would fa- ther all on ChriA, and make men bcHcve that he will ju/lihe or extenuate fin as you do.) And then it is a free rJf-aball.og confcllion, and taking all the (hime to your fclves fwith fu> ture reformation) which is the reparation which you mart make of the honour of Religion. For what greater dilhonour canbccaf^ upon Religion, than to make itfetm a friend to lin } Or what greater honour can be g-ven it, than to rt pre* fcnt it as it is, as an enemy to all evil > and to take the blame at is due, unto your felvcs ? *

3. Another cloak for Pri</f, is ihc Reputation ef our offices^ digHttics and placet. Wc rouft live according to our rank and quality : All men muft not live alike. The grandeur of Rulers muft beraiinfained, or elfe theMagiftracy will fall into con- fimpr. The Prfftors Office muft not by a nnean cfiate, and low deportment, be txpofed to the peoples (coin. And Co abundance of the mort ambitious pr»<^ice», and hateful enor- mities of the proud, muft be vailed by thele f«'r pretences. . £> jinfrp. I. Wc grant you that the boncur of Magiflrates muft be kept up by a convenient g»'4«^*wri and that a competent d:J}ance is ncccfTiry to a due reverence : But Goodnefs is as ne- ceffiiry an ingredient in Government, as Greatnefs 1$ ; and to begrettin Wtfdom ind Gosdneft^ 1$ the principil Greatnefi: And Goodnffs it Lovirtgt and humble, and condcfcendirg, and fuiterh all deportmenrs to thecomfr,on|09<i, which is the end -of Government. See then that you keep up noothcr fcffgir, but that which really tendeth to the fucccfs of your endea- vours, in order to the eornmett gdod,

2. And look ilfo to your hearts, left it be your o^^w *Ac«/tJ- r;;« which you [indeed intend, while you thus pictendthe

L 1 1 honouf

.cQ The Life of Faith,

honour of your office: For this is an ordinary trick oJ pride. To difcover this, ^-.will you ask your fclvcs thcfc (Veltions following ?

Q^cft. I. Hoppyou C4me into your offices and honours? did they feck you, or did you feck them ? did the place need you, or did you need the place > If pride brought you in, you hive caufe to fear, left it govern you when you arc there ?

Qjcft. 2. ^/t-ar ^o^o« in the place of honour that you arc in? Do youftuclyto do all the good you can, and to make men happy by your Government > and is this the labour of your lives ? if it b:, we miy hope that the means is fuited to this end. But if you do no fuch thing, you have no fueb tnd : And if you have no fuch end, you do but diflcmblc, in pretend- ing that your grandeur is uied but as •• meam to that end which really you never leek. It is then your oven exaltation that you aim at, and it is your ^ri^iff that playeth all your game.

(V^eft. 3. Arc you more offended and grieved when you arc croft and hindered in dchg goody or when you arc croft and hindered from your perfonal honour .?

Qucft. 4. Arc you well contented that another (hould have your honour and preferment, if God and the Soveraign Potver fo difpofe cf It, fo be it, it be one that is like to do more gcod than you?

By thefc Q_cflions you may quickly fee if you are willing, whether your grandeur be dcfired by your pride for folf-ad- vanccmcnf, orby Chriftian prudence to do good.

3. And I muft tell you, that there is abundance of diffe- rence betwixt the cafe of the CivtiMagijirates^ and the Ftfiors ©fthc Church in this. Magiftracy muft h^ve more [car and , fomf : But Piftors mufl govern by Light and Love : When his Apoftlesftrove for fupcriority, Chrift Icftadeciiion of the cbntroverfiefor the ufe of all following ages. It is the contempt of the Uforldy and the Mortifying of the fiejh^ and felf-dtnjaly that Paftors have to teach the people^ and withall to fetk^ a. bia- vtnly trtafure : And will not their orvn example further the (ucccfs of their Do^rinc } The reverence that ^ Paftor muft cxped^, is not to he feared as one that can dtburt f For all eoer- eintn or corporal foret is proper to the Magijiratt :) but it is to

be

"^ ' The Life of Faitk. 451

be thought one that is above aU the riches and pleafures of the world, and hath fct his heart on higher things : Such a one theicfore he niu(l both be and feetit, A Paftor will be but the fooncr dcfpifcd, if he look after that riches and vforldly pomf, which is fcemly for a MagiOiate .* If he have a fvvord in his hand, it's the way to be hated ; If he have teeth that arc blotdy^ot cUvs thatctf« tear, he will be accounted a wolf, though he have the cloathingofa (hecp. When our Divjnes Sec pr. S give the reafon of Chrifts humiliation, they fay, that if he hid ^"^w?/i?r«rf preached up heavenly -mindedncfs, fclf-denyal, and tnortiHca- ° .^^'**^^~ tion, and had himfcinived in pomp and fulneff, the people ([^[^ ^oin^, would not have regarded his words : And furcly the fame rea- fon holJcth in fome meafure as to all his MiniAcrs. Again, 1 fay, that if ever the Church be univcrfally reformed, thePa^ ttoral office muft be only encouraged with necejjaryfupfort^ to keep the Piftors from defpndency^ and dijhadmg cares \ but it muik nothcmzdci bait o(arHbition^ csvetoufnefi orjljtb y but mui\ be Jiri^t of that which makes it thm dtfiraHc to a c*rnal mind. Othcrwife we muft expc<ft, that except when Princes are very holy, the Churches be ordinarily guided by carnal and ungodly men > who will do it according to their minds and inttrej^r All the world cannot anfwer the reafon of this: which is, Honours and rvealtb tfiU be certainly [aught rvitb grejtefi induftry by the tforldly, that is, the worjl of men : aninot by the heavenly mortified per fom : And they that feek (hill ufu- ally find : And fo while the humble, holy peifon ftayeth till he is called, and the proud and worldly, who have the kecmli appetite, ufe all their art and friends to rife, the condulion is as furc as fad, and hath been fo proved by woful experience almoft 1300 years.

4. Another of Prides pretences is Decency, and the avoid- ing of reproach and fcorn : If we live not as high as others, wc (hall be derided 01 contemned ^ or thought to be fordid, beggarly or bafe.

Aufpf. I. Thisisoncofthc fignsandcffcdsofPfide, that itvmkcthtgreaterntatterofothtr mens thoughts cf you, than you ought to make : It cannot bear contempt and fco:n fo ea- sily as Humility can do : Too careful avoiding of contempt, is the proper work of Pride. 2. It is granted that you (hould

L 1 1 2 roc '

1 -

452 The Life of Faith,

not be contemptuous of your juft reputation > and tlfo that youmuftnotby arty cauflcfs alfcded GhguUiiry, or by any pra6Hcc which is indeed uncomely, nnakc your felves the fcorn cf others. Bat it is as true that you muft nor dcfirc a higher eftimition than is really yonr due > nor yet be over folieitotu foi that wh'.ch is your due indeed V nor muft you follow the proud in any thing which is contrary ro true humility, for the Keeping of their good report, nor go above your rank to avoid contempt. 3. And forget not whofegood word it is that you (houldcfpccially rtgard ; Your trutft honour it in the efteem of God, and all good men, and not in the opinion or praifes of the proud. They that arc addidcd to this vice thcmftlves, perhaps may deride thofc that go below them Cand yet they will moje envy thofc that go above them : ) But the bumble will think much bitter of you for being bumble^ and nothing can makeyoM viler in their eyes than Pri<^f.If you were humble your felves, you would prefer your honour with humble.wifc and fobcr perfons, above the opinions of the proud, who know not good from evil.

5. Another cloak of Pride is opinmative and dolirinilHanit' lity: Whcn|we have heard and read much agakift Pride.and can rpcakCor preach>gainft it,as freely ,and fluently ,and vehement- ly, and movingly, as any others > and in all company and confe- rence (ignifie our diflike of it* when we are much in difTwad- ing others from it, and in extolling humility, and lowlinefi of mind f this doth not only deceive others, bat very often the fpeaker himfclf j and makes him think that he hath n& great degree of Pride.

But fpeculatioH^ and ofittion^ and tall{ , are one thing, and a rentwed truly bumble foul is another thing. If all this while you are as great^ and tfife, and good in your own efteem, and make as great a matter of mens opinion of you, as others do that fpeak lefs againft Pride, your fpeeches and preachings Cttve bat to condemn your felves. It is as eaHe to talk againft cove- touGicfs, gluttony, and other Hns, whilefthc that condemneth them, continueth in them, and condemneth hiinfelf. Talking again(^ an enemy, obtaineth no vi6toryi and talking againft Cm, may fignifie what you hare learned to fay tOtpcthips what diilikc you hive (0 thic On ic a dJfiansjt 01 in fpcif, or in

amtheri

The Life of Faith, 453

0n9tbtr i when yet you may damnably love it in your fclvtt. It were well for l^rexchers, if it were \% eafic or common Co con- quer (in, as to preach againA it : But alts it is not fo.

6. Another cloak of Friif is, the frefencf of a real fartial humility^ togetbermtbdnouttPtrd humble garb. A man may be really humble in /oMr, yea in many refpe<^s, and yet be ex- ceeding proud in others : He may be vile in his own eyes, be* caufehe is confcious of many great and odious fins, and be> caufe he knowcth that (in is a thing odious to God, and all that will be faved, muR be humbled for it ^ and bccaufe ke know- cth that his body is earth, and rau{\ return by death to filth and duft : And he may go in fordid poor apparel s and fuch may have a humble tone and manner of fpcech > and perhaps fpeak fo felfabiHngIy,as if there were none fo lowly as they ; And yet they may be exceeding proud of their fuppoCcd mf- dom^otfpiritual undcrfianding, and of a fuppofed extraordi- nary mcafure of holme fi^ or revtlatious, or inttrtft in God^ or of this humility it felf ; Yea their common natural pride may not be taken down, though there be frequent exprcflions of great humiliation.

And if theproudc(\ Gallants can, with their /bit at your fo#f, profeff rhcmfclves your humhle fervants, why may not Keltgious Pride go as far ?

And note here, that this Ktligkm Tridt^ is of a higher and more aggravated Hrein than the other ; i. Bccaufe it is com- mitted again() more humbling means. 2- Bccaufe it is a (in again(i more knowledge. 3. Bccaufe it is accompanied with the profc(rion o( Humility ,and fo is aggravated by more hypo- crifie. 4. Becaufc it is an abufc of more excellent things : It is more odious to turn the pretence of wifdom, revelations, humility, godlinefs, good works, &c. into pride, than to be proud as children are of their fine chatbs i or as addle-brained women %tco(thcit precedeneiei. 5. Bccaufe it mo(l odioufly fathereth it felf en God^ as if it were but the grateful magnify- ing of his graces: To put Gods Name into tjic b9a(ts of Pride, and fay, I thanks thteyUrd^ that I am not as other men, nor MS tbii Publican (Luke 18. 1 1.) To fay, God hath revealed more to me than to you i or hath made mc more holy and fpifituiUhin you, Ifa, 65. 5. Stand by thy f<l[i com* not met

Lll 3 mti .

454 The Lije of Fajth,

- • -— "

fut j pr 1 am holier than t hou : This is, when Pride fpcaketh if, moft odious bUfphemy y to father the firft-born of the Devil upoQ God.

There arc two fad rnftances of this kind of Pride, which arc now too familiarly fccn among us.

The one is in the cafe of many convinctd Hypocrites^ yea and many padionate feeble Chriftians, who are afnghtcd wi(h the icrroursofthc Lord, and partly diftuibcd by their guilt, or paflions, and partly take it to be an honourable fign oThumili- ty to condemn ihcmfclves » and therefore will fill the cars of Minifters with fad complaints of their fears and doubts, and fins and wants, as if they would hardly be kept from defpera* tion. And yet if they know that another doth believe them, and think and fpeak as bad of thjm as they fpcak of them, fclvcsi yea if he do but light them, and prefer others before them, or plainly reprove them for any dilgraceful fin, they fwcll with the wrath of Piid« againft him, and will not eafi- ly think or fpcak well of fuch a one : And they love him beft thatthinketh be(tof them, and praifcth them moft, even when they moft difpxaifc themfelves ; which Iheweih that a man may be really bumbled in fbmc r£fpe6ts,and /:em to be humbled in more, and yet at the heart be dangeroufly proud.

Thcother inftanccis, in the common fepararing Spirit of Sc^arians « and in particular, in thofc called ^akfrs in thcfc times {Voti^amdcanintanded feparation from jm^ by felf-prC" fervationot dtfcipline^ lam far from (peaking.) Their great pretence of fingularity is, to avoid and defett the Fride of others i they cry out againji Pride at rruch as any. Their garb is plain t humility, and fclf emptincfs, and poverty of fpirit, is their profcflion. And yet when they are fo ignorant,that they can fcirce fpcak fenfc i and when they underftand not the Ca« rechifm or Creed, but have need to be taught which are the principlesof the Oracles of God f they think they are taken into the counlcls of the Almighty i they think they abaund in the Spirit, and in wifdom, in revelations, and in holinefs > and the xvifrfi and holiefi of Chrifts Minifters and People, who are as far above them in knowledge and godlinefs, as the aged arc above a ftammering Infant, are proudly defpifed by then), and openly and im penitently reviled aad railed at, as ignorant

fools,

■"^ "" The Life of faith, 455

fools, and ungodly, worldly, fclf- fceking men, ird as the de- ceivers of the people, and as void of the Spirit i which could never proceed to the height that wc have fecn It, and which their words and writings utter at this day, without a very ftrange degree of Pridt^ and fuch as cither m4J^«t6 wen tnad^ or is Made by nfadnefs^ or little lefs.

And here note alfo, that it is no wonder if Religious Pridlc can dcfpifc the com^von appUufcof the rvorld, and bear a great deal of ignonniny from the vM//5<Tri beciuic they hive learnt lo much as to know that wicked men are fools, and bsfc, and- their judgment is no great honour or di(honour to any man-, and that godly men only are truly wife, and (heir judgment moft to be regarded. And therefore it is with them whom they think highlicll of themfelves, that they dtfirc to be thought highliell of i and it is among the Religiouf f^n^ that KfiigioHi Pr;s/c doth ri(h for honour: even as men fhit arc proud of their Lrtfrwi/f^, do hunt after the applaufc of /ftf»",7(f(i tncH^ and can dcfpifc the judgment of the unlearned lu'gar^ as quite below them.

I know that this laft inftance of Priif, is not tlwaies an at- tendant o( Profperity : But oft it is, a kind of wantonnefs thence arifing, which is much rcllrained in futfcring times : And being fpeaking of the reft, I thought not meet to pafs it by.

DireiSf. II. Vnderfiand vehkb are the ordinary e^eds and charaders of Pride^ that you way not live in it^ and pcrtjh by ir, tvbiljiyBUtbougbt you had overcome it. At this time (having (aid more of it elfcwherc) I (hill recite but thcfe marks of profperous Pride ^ and Ihsw the contrary figns of low- iinefs,

I. The high minded are felftviVed^ animuch addi^iedtorule 0»d domineer. They would have their own wills, in all therr QWnmatttrs^ and are hardly brought to fubmit to the judg- ment and will of others. Obeying gocth quite againft their grain, any further than they like the commands of their fu- periours : And if they are in any hope of reaching if, they afpirc to be the Covernours of others, that they miy ftill fiand

uppermoft,

. -5 The Life of Faiths

uppcimo(t,i,*nd have their will in all the matteri ibout thcrti, as well »s is their own. If there be i place of Pot»er and Prr- /<rmw«void, tke proud minis thtforxpardefk expedant i aid makethnogreat qaeftionofhisfitneff > but thinketh that he is injured if he be put by, how worthy a man fcevcr be pre- ferred before him : He fnufh and fcorni at inferiours that fhck at his moil (inful and unreafonablc commands > and thunders out the charge of Rebellion or Schifm againft thole that que- Aion his infallibility, or that will i\ick at obeying him before God, and againft him > as if he had been born to rule, and other men to obey him i and all do him wrong, who fall cot down and worfhip not his will,atthe Hrft intimation: Though perhaps he be but a Miniftcf of Christ, who Oiould b^asa Uttle child, and the fcrvant of all, and (hould ftoop to the feet of the poorcA of the flock, and (hould receive the weak, and bear with (heir infirmities ;■ yet Pride will there lift up the head, and forget ali the humbling examples and admonitions of Chrift, and will either fcek to dratv Vifciples after it, by fpeai^- ing ptrverfe things. Ads 20 50. or forget 1 Pet. 5 . 3. Neither m being Lords over Gods heritage, but examples to thefijcl^.

But on the contrary, the poor in fpirit arc readier to obey than rule, as knowing that rklifsg rtquircth the greater parts and graces i and are enclincd to think others to be fitter for placet of Tcachingor Authority than thcmfclves (further than clear experience conftraineth them to know the contrary : ) For in honour they prefer others, inftcad of flriving to be preferred be- fore otheri : They have a tradable, humble, yielding difpofi- tion, except when they are tempted to fin. They are gentle, i.ideafie to be entreated, James ^. i'/. and can /wiw/r thtm- fclvetto one another \ yea and be their voluntary fubjcds, i Vet. 5. 5,E^ie/. 5. 21. (Yet not becoming unncceflarily the fcr- vartsofmeni but chufing it rather when thty may he free.) They arc as little children, in that they exped not rule, but to be ruled, Matth, iS. 3. They have learned to ferve one another in love. Gal. 5.13. and take it not for Chriilian love, that can do good only upon terms of equality, and cannot floop to vo- luntary ftrvice. They can go two m Ic with him, that com- pelleththcmtogo one: No mm more obedient when you f otniDand not (in. For ai he affcdcth not to be called Mafter,

Of

The Life of Faith. 457

ot Rabbi, or to have the higheft fett or name (Mat. a ^. i r, 6cc.) So he hath learnt not io^Unfe himfelf^ but to fUafe 'others for ibeir ffood to edification^ Rom. 15. 2. Efpccially if he be a Paftor of the Church, though he do by an eyceHwg light, and leve^tnd goodlife^ keep up the true honour of his calling; yet is he the more averfc to Lord it over the^ocj^, bccaufc he knoweth tbgt be nvfl he an exaWfU to them : And it is not dn eXatHfleoffride, but of /oir/ijiif/>i which Chrifididgive^ md be muji give , and therefore both are joyned together, 1 P*r.

5.5,5.

I. The Proud do make too grf^r <i w^mr of that honour which perhaps may be their due : They plot for it : they fee their hearts upon it. If they are flighted, or others preferred before them, their countenancrs arc caft down, as Cains j ot they are troubled, as Haman i or they will revenge if,asC<ii«, and as Joab upon Abntr : Touch their honour, and you ^ouch their hearts : Defpife them, and you torment them, or make them your enemies.

But the Peer in ffirit regard their honour, as they do othet matters of this world » that is, with moderation, and Co far as it is conducibleto the honour of Religion, or their Coun- try, or to the fcrvice and bufinefs of their lives. They will not be Prodigals of that which they may fave God by : and (hey will not be overdtfirous of that which may be a bait to Pride, and a fnare to their (buls, though it gratifie the fle(hly fancy. They will (eck it, as if they fo' '>ht it not> and poflcfs ifj as if they poSxA it not, rcmcmbr r.g how vain a thing man is, and how little his thoughts or brt th can do, to make ui happy ; God if fo great in a Believers eye, and man and worldly vani- ty is fo fmall, that a lowly mind can fcarce have room and time to regard the honour which is the ptouJ maiis portion » becaufc he is taken up with honouring his God, and cAeem* . ing the honour which confifteth in his approbation. ii **

Therefore it is tolerable to him, to be made of no reputatieiff to be laden with reproaches, to bs fjait upon and buffeted i to be made as the fcorn and off fcouring of the woild, and to have his name ca{l out as an evil doer, fo he be not in evil doer indeed, i Or. 4, 1 5. Lukf 4. 22. Whatever you think of hiir, cr whatever you fay of hiro, he knowctb that it is httle of hi*

M m m concernment :

^ -^ The Lije of Faith.

conccinmcnt : your favour is not his felicity j norarcyou the Judge, whofe fcntencc muft hnally decide his caufci K^ butnbUth biwfelf^ and therefore can endure to be humbled by ahi-rs. Hcchuftth ihciotreji fUcthim^clfy and therefore cm tnduieto be Lfv, i Cor. 4. $, 4, 5. Luke 14.11. 6c 18. 14. & 14. 10.

3. The high-tnmdedixt aflitmed to be thought to come of a low difcent •, or that their Parents or Anceftors were pMr : And if their Ancertors were rich and great, that little honour doth help to elevate their minds i brcaufe they want that perfonal worth which is honourable indeed, they are fain to adorn themfelvcs with thefc borrowed feathers.

But the lowly know that if Riches prove fueh a hindcrancc of falvation, and fofew of the rich piopordonably arc faved, as Chrift hath told us, it can be no great honour to be the off- fpring of the lich : It is a fad kind of boali, to fay j^my Aa> cefiors arc Uker to be in Hell than yours > or if any of thetn be in Heaven, they came thither as a Camel through a needles eye.] Wcknow w£ are all of the. common earth, and thctc our Acfh will all be levelled, and eur nobleQ blood will turn to the common putrefadion : We are all the feed of finful Adam j our Father was an Amorite^ and our Mother an Hittite^ Ezel{. 16. 3. And good men have ufcd humbly to lament their fore- fathers pride and wickednefsjinl^ead of boiHing oftbeii world- ly wealth i aiyou may read. Neb- 9.16^ 39. Dan. 9,

4. The high, minded ite afhtmed to be thought poor thcm- fclvei ; Becaufe tvealtb is the Idol which they mofl honour i they think that it will moft honour them. Becaufe they fee that mofi men admire and honour it in the woild i therefore they being of the world, do judge as the world, and conform thcmfcWes to its opinion. Even the fMr that is proud^ is afhimed of his poverty, and would be fain accounted rich.

But the lowly are not afhamed to fay with Peter, A^s }. 6. Silver and gold bdve I none i while they have better riches to fcjoycein: They are glad, when with P<««/ they can fay, We srefoory but ntakjng many ricb^ 2 Cor. 6. i o. They will not de- ny, or caft away any riches Cwhich God doth lend them) be- caufe as bis Stewards, they muft be accountable for them to thcii Loid. But they take it to be no fhamc to be likcr Chri0^

than

TAe Life of Faith, 4 5 9 ,_

than Crcefw yot likcr his Apoftlcs than the Prelates and Cai- dinalsof Rente j or to be of ihofe poor that are poor in fpirifj who arc rich in faith, and hciis of Heaven, 7tfm« 2. $. Matth. 5. 3. Nor is it any dclirable honour to have out falvation fa mach hindered and hazarded, as the rich have. God, and An- gels, and wife men, do think never the worfc of a good man for being poor.

5. The /t /gib- m/Wfi^ arc therefore ufually addided to feme excefs in ornaments and apparel, bccaufc they would be taken to be rich and cernely funlcl's when ihcir Piidc worketh fomc other way, J Yci, if they be never fo mean and poor, they would feem by their clothing to be feme what richer than they arc> or would be rich in hypociilie, or outward appearance, except it hinder their relief. They that wear f( ft clothing were wont to dwell in the houfes of Kings, hlatth. 1 1. 8. but now they dwell inthehoufcs of moft Citizms, Trjdcfmen, Husbandmen i yea of Minittcrs thcmfelvcs i wives, children and feivants arc commonly fick at once of this difeafe; And though it be one of the loweft and foolifhcft games, which Pride hath to play j yet women, and children, and light- headed youths, do make up the greater number for this vani- ty > while the pride of the graver wifcr fort, doth turn it fclf to greater things.

But the lowly who arc not alhamed to be poor, are not afhamed of poor apparel : Though they arc not for unclean- lintfs,^nor for an affcded fmgulanty, for oftcntation of humi- lity i yet they had rather go below their rank, than abjveit, as taking Pride to be a gteatcr (hante and hurt than pavcrty ; If their clothing be convenient to their health and ufc, and not oflTenlivc toothers, it fufli.eth them: and a patch, or a rent, or a garment that is old, will not mike them blufh : they have learnt, i Pit. j. 3. \JVhoft adoruirtg^ let it not he that out- ward, of fluting the hair^ or of tvearing cf g'ld, orcfputttTtg on of apparel y but the hidden man oj thgh^art, in that vphtch h not corruptible, even of a meik^and quiet /jptrit, tvhicb ii,inthc fgbt of God of great price.

6. The /;;g^-»»?i«<i^i^ have high thoughts of worldly pomj), and weak h, and grcatnefs i and think of fuch as excel in thefc, with great efteem and reverence ; They bow to the riian thi^t

M m m 2 liatti

^5o ^^^^ ^^f^ rf Faith,

.,ath the gold Rmg, and the gay apparel, while they flight the b [\ ard wilcft that arc pooi : Ibey hUfs the Covetous vpUm the Urdahhortith^VhV 10.3. And they think jf they be poor and lowthcmfclves, how brave a thing is it to be high and r.c- : Aod had farraihcr be rich than gracious, and be higher iii ihe world, thin to have a lowly nnind.

But the humble have learnt of Chrift to be meek and lowly, M-ith. 11. 29. and arc ftill learning it of him more and more : Th:y had rather have Pauls hearty that counted aD things as lo/s and duKgfor Chrtfi^ and learned to abound and tofufftr tvant^ and in every Jiatetohe content^ than to b: lifted up with worldly vanity. I hey know that it is better to he of a bumble ffirit wiHt thelon>ly^ thanto divide the fpoils n>itb tbefroud, Prov. 16. i ^. And at the brother oihtv degree fbcing « fandificd Bchevei that can ufe all for God^ muft rejoyce when he is exalted i fo muft the brother of high degree, when he is made low, Jam.t. 9, 10. They pitty a Div« in his purple and (ilk, more thin a Lazarw at his gates in rags. They wifh not too eagerly for fo dangerous an exaltation, from which they fee fo many ter- ribly caft down. They much more honour a poor Believer, than a pompous Gnner. Yot'xu their eyes avtkprfon is con- tmned \ but they honour them that (ear the Lord, Pfal. 15.4.

7. The /b/gfc-wirt^fiare aftiamedof low cinployments : If they b; feen doing fuch work as is iccounted bifc^ or proper to poor inferiour perfons, they think they are diflionoured : If the proud fort of the Palters of the Church, had been fcnt as F<iM/and the Apoftlcs, to travel about the world on foot, and to preach the Gofpel in their humble fclf denying terms, they would have faid that this was an unfufTcrable drudgery j and Chrift mull have provided more encouraging tevfards oflarn^ ing, or elfe he (liould have been no Ma(kr of theirs. Yea a ftr- vant that is frond, will difdain the loweft works of your fer- vicc, as if it were a difgrace to ftoop lo low.

But the lowly do learn of Chrift another leffon. He ftoopt fo wafb and wipe the leet of his Difciples, to tcich them whit to do toward one another. Not as the Pope doth once a year wafti feme poor mens feet, by a Scenical ceremony (For Piety and Charity are both turned into imagery and ceremony by Sa- tan, when he would dedfoy them) but Ccrioufly to inftrud:

hii

7he Life ef Faifh. 4^

his Miniiicrs tbemfdvcs, whit lowlincfs thtymultufe to- waids one inothtr, and to all the flock. Chrifl went on fjot to preach thcGofpcl, and fo did his Apoftics > not to obhgc us to do fo when wcakncfs doth faibid us i nor to deny the be- nefit of a hoifc, when we miyhave it ^ but to teach ui that reither Pride (hou'd make us aOianned to go on fcjor, nor Uzy- ncfs niakc it fcem intollerable, when we are called to it. When Chrift would apprar in ftatc at JerufMlem^ he rode upon ^ bor- rowed Afs, to (ulhll the Prophecy, Zfcb. 9. 9. Behold thy Ki»g cotnethuHtotbee^meek^andfittingufonan Afi^ Mitth. 215. Fatil refufcd not fwith other Prcacheis) to labour at the trade of t Tent- maker, .<4d?/ 18. 3. And 7«w?ti>)' was not afhamcd to bring him his cloak and parchments, fo great a Journey , 2 7m. 4. 13. Nothing is avoided by the lowly as a (himc, but that which is difplealing to God, and difagreecble to his Chrtftian duty : But not that which he can call the fervice of God, and which God accepteth and will reward.

8. The bigh-tMinded ijc ajhdmed of the e^wfiry aid familia' rity cf the poor Cunlcfs when they fcek for applaufc by popula- rity ;) And they greatly zH:^ the favour and company of the rich, ^flWfi 5. 4,6. Therefore Sohmon faith, x\\t\tbtrkk baihrrtAHy friends^ Prov. 14 20, ff^ken the poor is bited ofhkt tteigbhour.

But the lowly chufc to converfe with the 1 )W^: For fo did Chrift who was our pattern : and it is his L%w [^R.ont. 12. 16. Mind not high tbittgs^ bnt condefcend to mtn of low cjhte. Chrift was not aftiamed to call us brct hren^Hri 3.11. nor will he be afhimed fo to call the Icaft of his true DifcipUs before God and Angdsat the dreadful day, Afjtrt.25 40 ^28. 10.7-^.20.17. They are the moft honourable company, who arc lii{fli t9 Cbrtfi^ and are the wi/r/f, and th« holitfi\ and not thofc who are likeft to his cri/ci)?#rj and enemies ^ and haye their portion in this world.

9. Pride is ufu ally attended with vrfi/i cwk/o///)'; curbfity in ornaments, in faft^ions, in diftreflings, in attendance, infur> njture, in rooms, and in abundance of fmall inconfiderable cir- tumftances. The proud fwho go this lower wayj do make a great matter of fo many fuch triflci,that their minds have no room for 'the greaufi things. They do not only trouble them*

Mmm j: fulviD

" ^ ^ The Life of Fdith,

Iclvcs w«^ f^^V '^"*^S while the one tbt)i£ needjuhs the more Ret'lcdtcd (Lw/^f lO. 42.J but all about them muft be pait»- kers of the trouble. What abundance of trades doth Pride Hitintain? and how many «re continually at work to

ferve it ?

Bat the lowly who mind not vain oftentation, do fave thcm- feWes all this unprotitable pains : They can avoid undcccnt fordidnefs, at a cheaper late than by proud curiofity. They are accurate and curious in greater matters, in doing good, in fc- curing their falvation, in efcaping frn, and in ple»fmg God i which will one day prove a wifcr curiofity, than to be curious in courtthip, »nd complements, and drcdings, and other imper- tinent ch>ldi(h things : Though the leafi jufi dtceney is not to be negleded in its place, it is foolilh pride to prefer it before things of importance and necefTity. Mans mind and time are not fufficientfor all things : Somewhat muft be omitted > and its wifdom which chufeth to omit the lea(t, and folly which chufeth to omit the grcatcft. As in Learnings they prove the foundcft Scholars who fpend their ftudics on the moft excellent and ufcful parts of learning > whilft thofe that too much ftudy things fuferflucuf^ are ever empty of «fcrj(/ir; knowledge : It is fo alio in the adions of our lives : As Paul fo vehemently condcmneth vain lauglitig about unneciff^ry and unedifyin^ gutpons^ though yet trwrib was not contemptible in r/to/lr mat- ters ; fo alto vnm euriofityy and uacdifying diligence Cthough about things not altogether contemptible) is but the perilous diverfwn of the mind, from greater things i Tim. 1.6,7,

Ice.

10. The high- minded cannot endure to be hthclden funlefs nccilTity or covctoufnefs prevail againfi (heir Pride J But they would have all others beboldento thcm^ that they may feem as petty Deities in the world. O how it puffrth them up to have the people depend upon them, and acknowledge them for their bencfaftors, and to have croudcd facrificcs of thanks andpraife to be offered them as they go about the ftreets; If they were accounted fuch as the world could not live, nor be happy without them, as being the moft neccfTary parts or pil- lars thereof, nothing could more content their humour. But the lowly min4 dditcih t^^hcT to do good, than to be

known

The Life of Faith. ^^o

known to do it : And it is not mens unthankfulnels that will take him ofl.bccaufc it ijnot theit thanks which is his reward* He would be as hke God as he can in doing good, but not for his own glory, but for Gods. As he is Gods Steward^ it is with God that he kecpcth reckoning i and if his iccounts will pafs with bim, he hath enough. And if God will have him to need the help of ori&^ri, he is not too Itout to fcek and be beholden. Though every ingenious man (hould value his freedom from the fcrvitudc of man, iCer.j. 23. and if he can be free^ Jhould cbufe it rather ^yci(. 21- (And thc^orroB?rr is zfervantto the lender^ Prov. 22. 7.) And \Ve may fay with him in Luks 16.3. Idbfgl amajhamed: Yet here humility will make us ftoop, when God rtquircth tt, Chrift himfclf refufed not to be a Ke- ceiver^ Luke 8. 3. No nor to aik a draught of water, John 4. And poverty IS oft a great mercy to the proud, to take them down, and make them ttoop. 7 be rich anftveretb roughly ^ but the p9or ufeth infrcaties^ Prov. 18. 23. So much of the Muks of Pride.

Dire^.. III. Overlook^ net the odioitfuefs andftnl «/ ?ride. I will name you how but a few of its aggravations, bccaufe I have more largely mentioned them elfcwherc.

1. It is the raort d'ltt^ofpofitioa to God^ to fet up our (elves as Idols in his place, and feck for f jmc of his honour to our fclvcs.

2. It is the firJihrH of the Vivil^ and an invitation of him whom God in nature hith taught us to take foi the greateit enemy of him and us j and the mod odiouj of all the creatures of God.

3. It is madnefs to fall by thit fame Cm, which we k^norp Wi* the ovei throw of our firft Parens, and of the world.

4,. And it IS fottiJJj impudency infuchas wgy who know that our bodies are going into rottennefs and dui\, and think in what a pi jcc and phght we muft there lie, and that t hofc dale* ofdarknefs wiUbcminy : And who know that our fouls are dctiled with 111, and if w«: hav; any faving knowledge and jgr4Cf, it IS fmall, and mixtwith abundance of ignorance «nd corruption j and the natHn of it is contrary to Pride,

5. ^t

•^^7^ The Life of Faith.

5. It 1$ contrsry to thcdclign of icdcemirg gttce, which is to f4vc the humble contrite foul.

6. It berraycth men to t roultitudc of other fins (as vanity of mind, loft of time, negleifl of duty, firiving for preferment, quarreliing with others, upon matters of reputation orprecc* dency,&c)

7. And It is a iin that God is fpccially engaged againf), and thefurcft way to dcjcdion and fclf f ruftration, i Prr. 5. 5. Jawh ^.6. Ift.i.ii-Prov.i'^ ai. & 16.5.& 11.4. P/tf/.i38.^. 4i 31. 2^. Job /^o. II, iz.Lul{e 14. II. 3c i8. 14,

II. After the fc three general Oire^ions, I (hall briefly name afewpsiticularoncs.

Dired^ i. Rcmtiri^er contirually what^oK/tr;, and what you vperci what your b^din art, and mS be ^ and what youc ftuli are by the pollution cf fin ; and how clofe it dill adhcicth to you-, and from how great a mift y Chrift redeemed you: He neither knoweth his body^ nor his /<>«/, his /j», dintiftry^ nor Chrifij nor grace^ who is a fcrvant unto Pride.

VircQ. 2- Remember the continual presence of the moft ho- ly dreadful God : And can Pride lift up ne head before him ?

VireQ. 3 Loek to the example of a humbled Saviour, and learn ofGod incarnate to be lowly, Mattb. 11.29, From his birth to his afcenfion, you may read the ArangeA Le^urc of Lowlincfs, that ever was delivered to the haughty world.

Vired. 4. Turn all your defircs to the glorifying of God > lemembring that you were not made for your ownglory^ but for his.

VircQ, 5. Think much of the fc^<v«/y Gkry, and it will cloud all the vain-glory of the world.

DireO. 6. Think what it is that is your honour among the Angels in Heaven, and what is mo(t approved and honoured by God himfclft and therein place your honour i and not in the conceits of foolifh men.

VireO. 7. Laftly, Make ufc o( bumhlittgocsafions t» exerdje

yevr felf'denyal and bvpimefi of mind. I commend not to you the

pious folly of thofe Popiih Saints, who arc magnified by them

foK making thcHnfetves purpo(cly ridiculous (oexcrcifc their

humility

The Life of Faith, 4^5

humility (ai by going through the ftrceri with their breeches on their heads, and othirf fuch fooleries ; ) For Goi will give you bumbling occallons enough, when he feet h good : But when he <fothit, bcfurc that you improve them to the abafing of yourfelves : and ufe your fclves to be above the eftecm of m»n, and to bear contempt when it*s Ci(l upon you (as Chrift did for your fakes J though not to draw it foolilhly or wilfuK ly upon your felves. He that hath but once born the contempt bf men, is much better able to bear it afterwards, than he that never underwent it, but thinketh that he hath an entire repu- tation to prcfervc : And he that is more follicitous of his du- ty, and rooQ indifferent in point of honour, doth ufually be(| fecurc his honour by fuch ncgledl, and alwaicsbcQ undergo diflionour.

CHAP. XVJ.

'hlott to fcafe the fin of Fulnefs or Luxury hy Faith.

TH E fecond fin of Sodortf^ and fruit of abufrd Profpcrity, is Fulnifi of Bt:ad, Ezck. 16 4^ Concerning which (ha- ving alfo handled it elfewhere more at large) I (hall now brief- ly give you thefc general Dircdions firft, and then a few that arc more particular.

Dircd. I. Undcrftand well whit faful Fultsfflis : It is fin- ful, when it hach any one of thcfc ill conditions. <"

I. When you eat or drink mote in qudntity, than is Con- * fident With the due prtfeivaiion of your health : or fo much is hurt etb youx health or rtjfon. For the ufe of food ij to fir us for our duty \ and therefore that which difablclh and unfir-^ etb us, is too much. But here both the ftefnt axd future muft bcconfidered.

2. When you have no higher end in eating and drinking, than the fUafwg of your affcttte, ^ Beit little or much, it is to be j jjgrd of according to its end. A |>waft hath no other end, bjcauG: he hath ho re^fon, and To properly bath Ha end at all : ' B jt »»f arc b^uod <o edt and drhtk^ i» the glqty of Gw/,' and todt ■ mO to further U3 in his fcrvicc, 1 C«r. 105 1'. The appetite may

N nn be

^66 The Life of Faith,

be fltfffedtn order to a higher endy that Is, i. Sofar^ rr is a true direOer what is for our health, and will be bA\ digcftcd : I. So (it as by moderate and (cafonible exhilaration, it fitteth u$ by chcciful alacrity for our^ucy : and therefore it hath b;tn good mens ufc to have holy feafij^ as well as holy fafty. But the appetite muft be rcftriincd and dcnycd, i. When it is 0gai«ji heahh: And 2. When it hindcreth from duty: Or 3. When it would be tht U It im at eendoi out rcpaft, and there" is m higher rcafon for if, than the afpetir.es deliglft.

It is not faidthit the Scnfualifl in Lu}{e i6. did C2itteotMuck: h\it ihii he fared fumptuopfly every day, and thithc had hit good thirgs here ; that is, that he lived to the f leafing of bit fl Jh. If is not faidofhsmin L«/;r 12. j^,2o. that heitcor drank too wucb-y but that he faid, Soul^ taks thy eafe, eat^ drink^, and be werry • that is, that he preferred the pleafing of his appetite or fl:(h, b;fore the cvcrlaftingpleafures. The fin of thclfrac- lites was, that they were wcaiy of eating Manna only, fo ma- ny years, and dcfired fl;fli only to fleafe their appetite : and therefore is is faid, that they askfd meat for their /w/f, Pral.78.18. that is, to gratifie their flefb or fenfe. And the terrible threat- rings thundered out by 7'>:w" againft the rich, are on fuch accounts, Jawes 5. 4, 5. Te have lived inpleafurem earthy and been vpantonyye have nturijhed your hearts as in a day of flaugh. ter. Aid we are commanded toma\e no provifion for the fiejh^ to fati*fie the tviUs or lufis thereof \ that is, tneerly or chiefly to

pleafcourfcnfes.

3. It is finful Fulntfsy when you needlefly ftrcngthen cither lujiful or pggijh inclinations by the quantity or the quality of your food. I know nature muft not be fimifticd, nor our health and life deftroyed.under pretence of conqaeringfin ; But when neceffity of life and health doth not require it, all that muft be avoided, whicb chcrifheth any vicious difpofition. And thefe two axe the ufual tffcfts of fulnefs. i. Some, efpecially idli youths, abound with lujifal thoughts and inclinationSy which fulne/s greatly cherifheth i and pleaGng their appetite, is the fuclofthcii Ittft : when as if they would drtnk water, and eat couifei food, and little of it (and withall be laborious in fomc feiious work) their lufts would be more extinguifhcd : Thefe peifons aic guilty of finfwl Fiijntfs, if they take but ncer as

much

the Life 0/ Faith,

much 9S other men miy do i becaufe for fhc pleating of one loll, they /eed another.

1. Orhc r5 that txt flgmatick^^ni duUy can nev<:i feed fuHy, but they ate heavy tnd drotvfir^ unfit for prayer, and urfit for work: ufuaily the health, as well as the confciences of thcfc peribns, doth require a fpare kind of d yet i and that which if but enough for others, is too much for them. Becaufe the avoiding of fin^ and ihc performance of our duties, is the meafurc of our food,

4. It \sfinful fulnefty when any of Got^s creatures are taken without any benefit, xnd in vaitf. It is aim to take any more than we hvve caufe to think ii like to do us good s though wc thought it wtre liJte to do no harm. That whch is ufcd only to gratjrie the appetite, or for any other ur.proHt*blc caufe, and neither furthcreth ibf*/f<6 i.or fl'wf^, is finfuliy cjH aw*y. And iivain tvordi be forbidden, vain cMhg ^nd^drink^rg can be no better.

The evil of the fin i«, 1. Becaufe man burg a rational crea- ture, (houtd do nothing in vain: z. Becaufe wc are Gr<^/ Stetvardf, «nd muO give an account of ill our taltnt*: 3 Be- caufe Godsmercifi arc not to be conteirned, nor cafi away as noihing worth. 4. But cfpecially brcaufc there are tkouf^di in w>4«/, while you akcund't and if you fprnd that in Viin» wh4ch others nerd, you wrong God, and rob thcon, and (hew thit you want love to your brethren, and prefer yoi^r appetites before their necffjitia. If you thinit any thing that you have is abiotutcly yaur cvon, you are but foohfh pretendcts ag^ini) God : But if you know that God hath lent it you for his f«r- vice, how dare you cilt it away in vain? jib. 6. 12. When Chrirt had multiplied food for fatisHcd mens appiti/cj byrwi- racle, he faith, Gather up ihfrogmerM that rewain, that nothirg he Icii : Nothirg then ir.ufttf bji, on your (£lvci(J>f others.

5. Tobtftow too mv ah col^ u'poo the belly, ii t Unful Fuimfs too > thoagh the quantity of food be ncvei) folfmall Ca^ is too wuch when it 15 mor« than ii profitatU i or when the <olt ex- teedtth the profit. The leafonsof this are the fktjnt as of the former > becaufe we^are Gods Stcwiids,and rogfigiKC account of all that we ha v€,«nd mutt improve italic!) owr MiU<rs>)(c v and becaufe thoufands want what we might fpiis, fndioper-

Nnn z fluoufly

^68 ^-^^ Life of Faith.

ftuouUy expend. What are the occafion* which will jufttfic fomccxrfaordinary cofHincfs, is too Jong now to explicate. In gcneri1,Mf m«i(t be for fome end md bcncfi', which is better than any which might be procured othcrwifc by that expcncc : But pride or ippcnte are no juftifying caufci of if. It Wisfaritfg (Hfnftuoi-JIy which was that carnal Gen rlcmcns fin, in Luke i6. It is fa id offjch, Pbtl. 5. 18. that their beUy is their God i - for thcy daily facriftcc much more to if, than thcydofoGod: Miny hundred pounds a year, is little enough for many men to facriHcc to their throats. It is fuch a faOriHce which Jamts calleth, the eherijhing ef their hearts as in a day of Jlaugbter^ James 55. This is the hid treajure which their beUies areftUed vpith, Pial. 17.14 The rich mtns fuJl harns^ Lukf 12 20. were but to /i'7 his beBy^ and fleafe'hisfljh [Thou baji enough laid uj^ for many years. ~\ For what ^ why for eafe^ t^n^ eatings and drinking^ and mirih\ They think it is their ovon^ and that they may fpcnd it on tbentfelves i bat O the terrible account !^ As Divii would not offer that to God tvhich eeji him n)thing, 2 Sam. 24. 24. fo neither wfll they oflfei too c^f4/>a ficrificc to their bellies. But luft dcferveth not muchcoft*- He that, is your God, is the God of others as well as of you v and careth for them as well as for you » even when he givcth them Icfs than you : And he giveth it yau^ that you miy have the tryal, and the hnmur of giving it according to his will to them.

It IS every mans duty to chufc the cheapefi dyet (and other accommodations^ which will but anfwcr his lawful ends jthat is, I. His health tnd welfare ; a. And the meet erttertainmnt 9Jotherty vail iht avoiding of th*fe rvi/f which are greater than the charge.

Hcthatlovcth hisneighbourashimielf, will not fee mul- titudes cold and hungry, while he gtatificth his own fcnfuality with fuperfluities. Though all men are not to live at the fame rates, yet all are to obfcrve this common rule o{ charity and frugality. The Rule given by Paul for affmh ^^^ ^^ ^^^^ »** fo for OMxfood V that wiomen adorn thcHttfelvcs with modcft apparel, with (hatnefaftnefs and fobriety, not with broidered hair, or gold, or petili, or co/f/y array, 1 Tiw.2.9. So muft we Iced with moderation tnd fobiicty, and not with m rich

4$ndxollfyfuA

6. And

The Life of Faith. 469

6. A.nd It is a great aggravation of this fin, to bcftow too mych ofowr fiwf uponif : When thofe precious houis are rpCTtt in Dfcdleft eafing »nd drinking, or fitting at it, which arc given u^ for far greater work, Though^no fct time can be dcfcrmincd for all men, yet all muft feed as thofe that have ftill nccciTary bufincfs upon their hand, which ftaycth for thtm, and for which it is that they chcrifli thcmrdvcs : And there- fore let not time pafs away in vain, but mikc ha(tc to your work, and feed not idlcncfs inftead of diligence.

7. And the root of all this mifchief, is, vfhen the he Arts of men are [et up,m their beEies ^ and thiit fancies and trits trc flaves unro their appetites : when they are not indifftnnt about tkingi indifferent^ but make a great matter of it^ what they (hill cat, and what they flull drink, beyond the neccfflry or real benefit of it. When they arc troubled if their appetite be but croft, and they are like crying children or ftpinc^ that arc dijcoHtented and coniplaim^ig if they have not wfcat they would have, and if their bellies are not fall. When chey are like the Ifraelites^ thuvpeptforpfh. Numb- 11. 4. Becaufe t/bty /t/v^ ncttheLerdJcfM^ but their oiPnbeJIfes, Rom. 16. 17, 18. But the poof trtjpjrit^ can live upon a little^ and mind the things of the Spirit (omuch, that they arc mote indifferent to their ap. petite. And cuftom maketh abftinence and temperance fwcct and eafic to them. For a we^-u fed appetite is like wcU-raughc children \ not fo unmannerly, nor craving, nor bawling, nor troublcfome, as the gluttons ill- ufcd appetite is. It troubles mens minds^ and takcth up their thoughts^ and commandeth their e/fj»rfj, and devoureth their fiwr, and turncth out God, and all that is holy •, and like a thirft in a dropfic, it de ourcth all, andisfatisfied withnorhing, bat cncreafcth its felf, and the difeafc : As if fuch men did live to eat^ when the temperate do eat to live.

8 Laftly, It i^ the height of this fin, when you alfo cberijh tbeguloftty andexcefs of others, When for the Pride of great houje k^epingy you caufc others to wafte Gods creatures and their time j and waftc your eftatcs fo Tirisfic tif?«> luxury, and to procure their vain apptaufc, Hah, 2. 15. Wo to him that giveih bit neighbour drink^y that ftitteft thy bottle tohim^and makf- t^bim drunken alft. This is the Fulnefs which is foib.dden of G96. N nn 3 Obje^ i

"7^5 " ' The Life of Faith,

ObjcA- But is it not f*id that Chrifi eame eating and drinl^ngy tnd the Pbarifcts quarrelled voitb bimandhis Difciples^becaufe they didrtetfajlasjohnand bis Vifciples didy and they esJltd him a glttttonous fer forty and it tvim-btbbery a friend of Fubti- cans andftmers.

Anftv. I. Jchn lived in a wrildancfs, upon locufts and wild honey : and becaufc Chrift lived not fuch an auftcre crcmctical life, the quairelfome Pharifees did thus calumniate him. BuC Chrift never lived in the leaft exceG. Mark that part of his hfe which they thusaccufed, and you will find it fuch as the fenfual will be loth to imitate. 2. Chrift was by office to con- verfe with Publicans and (inners for thicir cure : And this gave occaGon to the calumnies of malice. 9. There was a difTerence of Reafons for Johni aufterity, and Chrifts : But when he, the Bridegroom was taken away, he fcretelleth that his followers (houldfaft. 4 Chrift faftcd forty daics at once, and drank wa- ter, and livcd*in peifcd temperance; Imitate him, and we will not blame you for excoTs ; His example preached poverty in fpifit.

f)\xc€t. II. Remember the Keafws why fulnefs tndguhfity are fo much condemned by God, viz.

1. A pampered appetite is w^rw/ji, and fccdtth your cowcw- flfcence. The flfjh is mob? become our .woji dargerous enemy s and therefore it muft be dangerous to pamper if, to the ftrengthenirgofifslufts; When even faul was put to buffet andtante it, and bring it into /wtjcfifwM, for fear of proving a caft-away after all his wondrous labours.

2. The pleafing of the appetite too much, corruptetb tb* df- ligbt and retifh of the fcul. Delight in God, and Heaveny and Holinefs, is the fumm and life of true Religion i and the de- lights of fenfe tnd fiefhly appetite, turn away the foal from this, and are raoft mortal enemies to thcfe true delights, ^or thty that are afttr the fiffh, do minder favour the things of the jitfi) « and they that are after the Spirit, the things of iht Spirify Kom.; 8.6,7. ^ndtbf carnal mind is enmity to God: if it eatfnof bf fub'ieUtobiskatVy certainly it is unfit tp rclUftithefwcetniefepf

his LovCy and fpiritua^l mercies. n^

3. And

The Life of Faith. 4«l

3 . And the 7h lUghts thcmfclves arc coriuptcd and pcrvcf t- cdbyir; They (hat (hould be thinkjyig and carJM^ how to pkafc God, arc thinking and caring for their bettes. Even Mrhen all thtir powers (hould be employed on God, in nnedif a- tion, or in prayer, their thought! will be going after their flcftily appetite, as Ezek^els hearers were after their covcrouf- ncfs, 33-31. Andasfomc of GhriOs hearers were after the loaves.

4. The ufc of plcifing the flc(h1y appetite doth make men fteed riches •, which is a milery, and a fnarc. Such mHJi needi bavt their defirti fatiffiedy and therefore cannot live on a little : And therefore if they have ricbesy their flc(h dcvoureth alnaoft all, and they have little to fpare for any charitable ufcs ; And if they bav money they are tempted to fteal, or get it by fomc unlawfuKmeans. And fo it tempteth them to the love of money (which is the root of all cviO bccaufe they love the luft whicti needcth it.

5. Anditmaketh them utterly unfit for fufering f which Chrift will have all his followers to expedj He that is ufed t»f>leafe bkappetitey will fake that for a grievom lifc^ which another man will feel no trouble in : If a full fed Gentleman or Dives were t yed to fare as the poor labourer doth at the bcft, he wou'd lament his cafe as if he were undone, and would take that forhaU a martyrdom ('if it were on a pious pretence^ which his neighbour would account no fuff.ring, but a feaft, Afld will God r^w^r^i men for iuch f e If -nt ade fuferings? How unht is he to endure imprifonmenr, binilhmeni and want, who hath al waics ufed fo plcafe his fl .(h ? If GoJ cart him in-?J topoverty, how itrpjtient would he be ? How plentifully arKl pleafantly would moft poor Country-men think to live, if they had but a hundred pounds a year of their own > But i( he that hath thoufandsjitnd is^ufed to fa/^jr/;, (hould be reduced to an hundred, how q jerulous or impatient would he be > . u

6. Itmakcth the ^«^^ i'Mtj^ and unfit for duty : bothdu- tics of piety, and the honefl labours of your calling.

7. It trnkcth the hdydifeafedy and fo more unfit toferv«. the foul. It is to be noted, that the cxcefs reproved Ly t^dut at their Love- feafts, was punished vf ith fickle fs, and with)t duth: And as^thar pHni(hmcDt hkizm^rttl juit*hltn*fs to

theif

A 'J 2 T^ke Life of Faith,

their lift •> ib it is not unlike that (according to Gods ordina- ly way of punifliingj it was alfo a natftrgi tfeSi of their exccfs.

8. Ittsamoft unsuitable thing to /tftf^ great ftnntn as wc ire» who have forfeited all our mercies, and arc called (b loud to penitent humiliation » when wc (hould turn to the Lord with all our hearts, with fafting, weeping and moarning,tobe then plcafingour fleQily appetites with curiolitics and exec ft, is a fill that God once threatned in a terrible fort, /p.22.12, ij- Facing is in fuch cafes a duty of Gods appointmcnt,7of/ 2.12. Lnk^ 2. 37. I Cor. 7.5. [orneltM h\s fafting and alms deeds came upbeforeGodj A^s lo. 30. Vaniel was heard upon hi$/k/f, ian.g.^. Chw^ jafied when he entered folemnly on his work, Matth. 4. And fome Devils would not be caft out with- tutjaftitig andfrayer : And is luxury fit in (uch a ca(c ?

9. Laflly, Remember what was faid before, thut others are f«py, while wc arefuS: Thoufands need all that wc can fpare: And they arc members of ChriO, and of the fame body with us: And (b much as we wade on our appetite, or pride, (o much the lefs we have to give. And he that feetb bit Brother in needf andjhutttth uf hh bowels of com pa Jji oft from him (when he cannot deny fu per fluities to hi mfelfj how dvoeUeth the Love •f God in him I When the por we jhaS have altvaies ivith us^ that we may alwaies have excrcife for our love : And he thac §lutteth his own flefh to the full, and givcth the poor but the leavings of hit lufi, if it were a thoufand pound a year that he givcth, muft look for fmall reward from God, however he may do good to others.

More particular Dirc^ions may be as fjlloweth.

Dirc^. I. Mn^u^z^AvicWhtw much the fi.fh lAthk lapfci ftate is our enemy \ and how much gnlofity doth ftrcngthcn it againA us > and how much of the work of grace lycth m r.-yi/f- ing and overcoming it , and what need we have to ferve the Sfirity and not to be helpers of the flcCh : And the true conti< deration of thcfe things may do much, G/i/. 5.17,18,1^^12,23.

K#m.8. 6,7, M.io.iJ. Dirc^. %. Set your [fives to tbt prtfr^o/ God according to your .

fcveral

The Life oj Faiih. 47:

fever al places y and live not idly : And then mark^rvbat htlfcth or birder ttb you in your vcorl{. If you pl»y not the loitering hy« pocntcs, but make your duties the feriout bujiHefs of all your lives^ you will quickly find how inconfilknt a bru'nijh a^^etite, and zfuQhety^ and a euricUf^ coft/y^ and riwf-wj/fwgpampciing of the fl. ft, is with fucha Chriftian >ife.

Dired. 3. Study vceU the life of Cbrijt^ and the example of the ancient Saints.Kcmmihr.t what dyct was in u(c with AbtabarHy Ifaac and Jacob \ with the Apoflles, and holicft fcrvtnts of ChriO, And that it was Solomon the rncft voluptuous King of //rtf#/, that was told by his Mother, that it is not for Kings fo drin\{ vpine^ bat for them thjt are of a forroppfulbeart : And that the defcription of the luxurious then was [riotous eaters offie/h, Prov,3i.5.& 23. 20. And that it was the markof flcHily He- rcticks, tofeafi themjelves n> it bout fear, Judc 12. And that they were dcrtroycd by Gods wrath, though thty had their dcHrc who murmured for want of flc(h, after many years abltinencc in a wildcrnefs i and it's called, Askjng meat for their luft, Pfal. 78. 18. I doubt many of our fervants now, would be difcon- tentcd, and think their bellies too hardly ufed, if they had rro better than the tnilk^ aniboney of the Land ofPromi(c > yea or the Onions and fiefh-pots of Egyft.

Dircd. 4. Think n>bat a bjfe and fvoinijh kind of fin it it, to be afldve to ones guts or appetite : And how far it is bclow,not only a Chriftian, but a man, and wh-at a fliamc to humane nature.

Dire^. $. Loo^oftento tbegrave. ^nd obfcive thofc skulls into which once the pleafant mear.s and drinks were put i and thofe jaws that were fo oft employed , iji grinding for the bdly : And remember how quickly ihis will be vour cafe, and think then whether fuch a carkafs difcrvc fo much care, and coft, and curiofity, to the neglc^ and da»)ger of an immortal foul.

Dirc6^. 6. Lay aconjiant Latv upon your appitite, endufe it MOt to be piiafed vpithout caufe and benefit i but ufe it to a vpbole- fome^ but not a/tti?, a cojily^ a cur ions ^ or a delicious food : And ufe will make intemperance to be bathfomc to you, and tem- perance to be fwcet. Diica. 7. Lcainfo much reafon as io k>im truly fvhst- is

Ooo ^0^

^, The Uje of Faith.

'- ' ;i conducihU to your health, both for qnantity andqualitj i and m:ik wh»t difeales and deaths ate ufually caufed bycxcefs: It is more rcafonablc to be temperate for prevention oldifeafes, than under the fotfer ard feeling of them j when pain and fickncfs force you to it^ whether you will or not. If you will not obey God fo carefully as your Phyfician j yet. obey the preventing counfels of your Phylician, before you need his citrittg

counft /.

Dircd. 8. Neglcd not the rnanlj and the f^cred delights tfhich God allotfefh: I mean, the fUafures efhone^ labours, smd of your calling, and of reading andk^»fr>ledge^ of meditation and payer, and of a vptU ordered foul and ltfe,%nd of the certain hopes ofendlefs glory. Live upon ihcfc, and you will eafily fparc the flcftily plcafures of a Swine.

CHAP. XVII.

H.w to conquer Jloth andidleuefs hy the Life of Faith.

TH E third fin o( Sodom, andofabufcd Profpcrity, is Idle- ntji, Ezeki 16. 49. Concerning which I (hall firft tell you ihe nature and /f^mofit, and then the evil of it iand then give you more particular Diredions againfi it: But this alfo bat briefly, bccaufc I have done it more largely in my Chriftian. Vireiiory.

I. That you may know who are guilty of this (in,ind who not, I ftiallfiift premifc thcfe Ptopolitions.

I. Nothing but dif ability will excufc any one from the or- dinary labours of a lawful calling . Riches or honours wili cxcufe none. Tney are thefubjcCts of God, as well as others that have lefs : And he that hath mofty hath moA toufe, and moft to anfwer for : To whom men commit much, of them they require the moxe, Lukf 12.48. & 19. 23. Greatncfs and wealth is fo far from excuting the forbi:arance of a calling, that it will not allow any one the omifTion of one hours labour and diligence in his calling. If God give the Kich m^rt wages than others y% unicafonablc to think that theicfore they miy do lefs wsr^, ,

a. Yet

The Life of Faith, 475

2. Yet when metr necefftty compelleth the poor ro /ahur more thin die thty were obliged to do, even to the dttriment of their healthy or (hortcning of Gods Wor(hip, the rich arc not bound therefore to imitate them, and to incuir the fame inconvcnicncics » hcciMicihty hxvt t\oti\\c[ame ntctfjitiis. As in their dyct^ the rick iy«wt allowed to tmke any more for quan- tity ox ^uglity^ x\iiu \s truly for their g^iod^ any nr^ore than the foor : but they arc not bound to live as thofe poor do, who »»4«f thAt either for quantity or quality^ which is truly for their good -, fo is it alfo in this cafe of labouring.

3. The labours of every ones calling muft bs the ordinary ' lufiMtfr of hit life j and not a little now and then inftcid of a re- creation. If It be a mans callings he muft be conflant and la- borious in it.

4' Yea no interpofed recreation or idltnefs is lawful, but thiC which either is ntcefjitated by difability^ or that which is need- full ttfit the wind or body fot its work : As whetting to the foower.

5. All mens callings tyc thtm not conjl ant ly to one hjndofla^. hour j but fomc may be put to vary their employments every «lay: as poor men that live by going on errands, and doing other mens bufinefs, under fevcral Mafters, feveral waies : And « many rich people whofe occafions of doing good may often vary.

6. The rich and honourable arc not bound tothc fame kjnd of labour as the fjor. A Magijhate or Paftor is not bound to follow the Plow i nay, he is bound not to do it ordinarily, left he ncgle^ his proper and greater work. Some mens labours are with the band, and fomc mens with the head.

7. Every man (ho aid chufc that calling which is moft agree- able to his mind and body : Some are Arong, and Tome arc weak: fome are of quick wits, and fome are dull : AlKhouId be dcfigncd to that which they arc hticft for.

8. Every one (hould chufe tSat calling fif he be fit for it) in which he may be wo/f ferviceable to ddy for the doing of the greattfigood in the world : and not that in which he may have moft eafcy or VPtaltb^ or htmur : God and the pubhck good mufi be our chicfeA ends in the choice. ^

^. And in the libours of our calling, the gftting of riches

O 0 o 2 muft '

muft never be our frincifaltnd: I^ut we muft labour to do the moftpviblickgood, and to pleifc God by Imng in obedience to his commands.

10. Yet every man muft defirc the fucce ft of his laboufjind the blcffing of God on it, and may continue his work as bcft tcndeth to fuccefs. And though we may mt labour to be rkh^ Pxov. Z3 4. as our pr'incipal end -, yet we muft not be formal in our callings-, nor think that God is delighted in our nteer toil^ to fee men fill a bottomlcfs v<:ffcl •, bat we mud endeavour after the moft fucccfsful way, and pray for a juft pTofperity of our labours : and when God doth profper us with wealth, wc muft take it thankfully (though with fear) and ufc it to his (crvice, and do all the good with it that wc can, 1 Cor, 16.2, Lay by of God hath projpered every maUy Ephef 4, 28. Let him ipork^mtb bii hands the thing that is goody that be ntay have to give to him that needeth,]imcs 1. 9. Let the brother of lovp degree rt'pyee in that he is exalted.

1 1 . The lotf/iefs of a wans calling.ot bafenefs of his employment , will not allow him to be negligent or weary of it, or uncom- fortable in it : Seeing God muft be obeyed in the loweft fcr- vices, as well as in the highcft i and will reward men according CO their faithful lab our ^ and not according to the dij!;nity of their flace: And indeed no fervice ftiould ht accounted low inAhafe^ which is fincerciy done for ^0 great and high a Majler, and hath the promifc of fo glorious a retvjrd^ Col. 3 • 2 3, 24.

12. The greater and mere exee^ent any mans pp. rk^and catling if, hit id'enefs and neligence is the greater fin. it is bad in a Plow man, or any day-Ubaurer ', but it is far vporfe in a MiHi- jier of the GoC^jcl, or ^Magillrate: Bfciufc they wrorg many and that in the g'eauft things, and violate the gr^atefi truft from God : Chnft biddtth us pray the Lord of the harveft to fend forth Labourers into bi^ harveftyLMkc 1^27. and not proud, covetous, idle drones, that would have honour only for their wealth and titles : And he faith, that the Labourer is worthy of bii hircy but not the loiterer. Among the Eiders that rule the church, it is ejjiecialy the labourers in the word and djUriHe that are worthy of double honouY. "Dt. Hammond notetfi on 1 Ihef 5. 12. that the Biftiops whoria they arc required fo i;«iw and honourj were thofc xhixlahoUTxidmi^i}^^^ M

pftrc

ihe Life of Faith. &fl7

vpcre ever them in the Lird^ and admomfhed thtm \ and that it vfi$[_for their vcor]{ifAk^'\ that they were io ejieem them very highly in lovcl The highcft title that cvcrr was put on Piftors, was to be [^Labourers together VPith Gid^ i Cor. 3 9 J

And the calling of M-^gi/Fraff; alfo rcquircth no imall dili- gence. Jethro ptrfwadcth Mifcs to take helper?, not that he might iiimfclf be idle, but left he (hould wear array himfelf with doing more than he could undergo, Exod. 18. 18.

So the calling of a Schoclmafiir^ and of Parents and Miftcrs of families, who have rational fouls to inrtrud and governj rc- quireth afpccial diligence ; And negligence in fuch is a grea- terfin, than in him that ncglcdtcthfhccp or horfcs.

So alfo it is a great fin in a Phyficijin^ b^caufc he doth negle^ wem lives ■-, and in a Latvyer^ when by floth he dcftroyeth mens cftatcs : Thcgrcatnefsof thcrn^/?, muft grciten m:nscarc.

13. He that hath hired hij labour to another (as a Servant,

a Lawyer, aPhy(iciin) isguiltyof a thievijh (tiud^ if he give ' him not that which he hath paid for : Orve nothing to any tnan^ but love J Rom.13. 'Hired labour is a debt that muft be paid.

14. Kfligious dutks vp'iUnot excufe idlenefs, nor negligence in our callings : fbut oblige us to it the more :) nor vfiO any hd*ly caUwgexcufeusfrdm Keltgious duties \ bit both muft take theit place in their fetfons and due proportions.

Qjcft. I. Bttt trbat if a man can live without labour ■, may mt be forbear who needcth it not? Anfxv. No, [becaufc he ii ncvcrthelcfs a fubjcd of God, who doth comraandic : and a member of (he Common-wealth which needeth it.

Q_jcft. 2. Wkat if I tvere mt brought vp to labour ■, am I hiundtoufeit ? Anfw, Yes, you muft jft learn to do your duty, and repent, ar.d ask pardon forhving fo long in iinful idlencfs. What if you had not been brought up to pray^ or to read, or to any needful trade, or ornament of lil'e ? Whit if youi Parents had never taught you to/pfji^j? Is it not your duty therefore to Icarft it when you arc at age, rather than not at all >

Qxj. But what if I find that it hi^teth my body to labour <, may Inotforbtatf Anftv. If it fo hurt you, thit you are unable to

Ooo 3 do

478 7/;g Life of Faith.

do tt, there IS no remedy : Nccclllty hath no Law : Or if one fort of labour hurt you, whcayoucan take up another, in which you may be asfcrviccablc to the Common-wealth, you may chufcthat to which yoiK-rtrrngth isfuitablc ; Bat if you think thst every ^uddcn Vmh oj tviar'mtfi is a fufficicnt excufe •, or that fome reil hurt 'amII war»ant you inan idle life,you may «s well think that your r»'ytf«f, and your Horfc or Oxc may ceafc all their labour for you^ when they trc vecary : or that youf candle (hould not burn, nor your knife be uftd in cutting, b;- caufc that ufeconfumcth them.

Qat^. 4. fFbut ij I find that worldly Ivftnefs doth hinder wc in tbcferiJcc cfGod\ I cannot fray^or read, or meditate fo much ? Anfpp. The labours of your callings are fart of the ferviee cfGod : He hath fet yoabotb to do, and you muft do both i that is, both fj: ritual and corporsl work : And to quarrel with ei- ther, is to quarrel againtl God who hath appointed them. ^ Queft. 5 . But if it not tforldlinefi vohen tve follow worldly lu- ftneji^ without any need? Anfw. i . Yes, if yon do it only from thclovt of the World, znd with a worldly mind : But not when you do it in obedience to God^ and with a heavenly wind. 2. He cannot be faid to have no need^ who hath a body that necdeth it,or live(h in a Ccm'non- wealth that needeth it,and isa fubjed to God who commandcch it.

Qjcft. 6. But what ij I find by condant expcrince^ that my foul li more wtrldly after worldly bufineff^ and more cold and alie- nated from God? Anfw. What if you (hould find it (o after fiving tothepor, otvifiting the fick^^ or providing for your family? What then muft you do? You muft lament the car- nality of your minds, and beg qf God for fuch grace as may fit you for your duties ; And not c»ft off your duty, bjcaufc you are fo bad i but labour to b« better, and to do it better. And 2. You muft not judge of the bcKcfit only by pefent feel- ing'. But ifGodharhfrow;/f^a bltffiiig toycu,i»f/;fv«if »tnd you ftiall certainly mctt with it at the laft. Many a one think* that to forfake all bodily labour, and to do nothing but the duties of Relig'on, doth benefit them more at the prcfcnt i whcB perhaps in a little time, the fickncfs of their bodies, or the melancholy dcftra^ion of their mindsjdothlofc them ixiore thin they hid gottcn,tnd tnikc them unfit for almoft any duty

It

The Life of Faith. 47^

at all. And mtny a one that think their fpiriraal benefit is interrupted by their eallings, do find all Gods Proaaifes ful- filled at lift, to rhcir fatisfadion.

Qj,cft. 7. But is it not lavofulto C:t ones [elf only to Religion, at John Baptjft, Anna, &c. did ?

Anjpp. Itisaduty to be as religious as you can : But it is alfo a duty to /tf^oHr in your cilling, and do all the good you can to others. The aged and imp tent that cannot labour in a calling, arc excufcd from it : And they that give up thcmfclves to the Magiftracy, Miniftry, Phyfick, &c. muft meddle with no lower things, which would hinder them in the higher. But no man can be cxcufed from doing all the good he can (o othcis, by any pretences of looking to his foul ; For he can no way more furcly further his falvation v no r cahe hinder it more, than by finful negligence and floth.

Qjeft. 8. But rvai not labour andtcil a curfc upon Adam 4/- tn hu fin ? and any man that can may labour to tfcape a curfc.

Anftv. I. -<^^flm in innocency wasfct to drcfs and keep the Garden. 2. The curfe wa« in the toil and the fruji rat ion of his labour. 3- And even that is fuch a curfe, as God will not take off, or remit.

(^crt. 9. Vothmt?iu\faytoftrvants^ If yecanbefree^ufe it rather ? Anfvf. Tiuc: But he faith not. If you can bt idUy vfcit ratbfr. A. free man may rvork^a hard as a bondman.

Qjcft. i«. May not a man that hath ftveral caSings' before kim^chufetleea(ulf ? Anfvc. Not meerly or chiefly becaufe ic is eafii : but he muft chufe the moft profitable to the common good, be it ealie or hard, if it be fuch as he can undergo. Yet he may avoid fuch a calhrg, » by tyring his body, indifpofetb him to fpiritual things i or by taking up all his time, will de- prive him of convenient Icifurc for things fpiritual. But he that only to cafe his flcfti, doth out by more profitable employ- ments, becaufe they will coft him labour, doth fervc his flcih, and caft offhis duty to his God.

II. The (igns oixotalthy idlentfi are thtfc ;

1. IVbtn men thinK^t unmceffary for thtm to labour confiantly and diligently ^becaufe they are rick^ andean live vfithoutif^ or becaufe ihey uc great, tad it is beUvf them. The confutation'

^8o jheUfeofFaJtb^

of which crrour, I gave you before, and (hall give you more of it anon.The por in /jpirif, think not a laborious life hdovo ihcm. iJVben men bsve tiwe to [pare : This is a mott evident mark ofldlencfs: Pot God hath given us no time in vain > but hath given us full work, for all our rime. They that have time to play away nccdkfly, to flccp away nccdUfly, to prate away recdldly, do tell the world that Sodmt'i Idlene/s is their iin. Elpccially poor fouls, who arc yetunfardificd, and arc ftran- ^ers to a renewed heart and life, »nd arc arrcrly unfit to die, O what abundance of important w rk have thefc to do ? And can they be idle, while all this iyeth u-ione ? Indeed if they are in dcfpau of being fived, it is no wundcr : And one would think by their lives that they did dcfp^'ir : For fureiy a man (b necr another world, that muft be in Heaven or Hell for ever, would never live idly, if he had any gcod hope that his endea- vours (liould not be all in vain. The poor in fpirit have no timctofpare: Labour is their life: Ererniryis ftil I before their eyes ; Ncccffity is upon them i and they know the wo thatfoUoweth Idlencfs; Repentance for fin, and negligence paft, is a conHant fpur to future diligence. And their work is fwcet, and incomparably more pleafant to them than Idlenefj. If the Devil be fo diligent, becaufc he knoweth that his time is (hor f , Rev. 1 2 . 1 2. it is a (hime to them that are not fo, who call themfclvesthefeivanfs of the Lord.

3. When wens labour hath but the time that''s due to Reerea- tion'y and Recreation and iMenefs hath the great part of time that'i due to labour. The labour of the idle Sodomite^ is like the Religion oiiYitrtferved Hypocrite : It is but the leavings of the fleflj, or fomcwhat that cometh in upon the by. But God is not unconllant in his mercies unto us : He is fliUpreferving u$^ and maintainmg us : The Angels aie fiiV guarding m : The faithful Miniftits of Chriftare conftantin reaching us(and loth that Satan (hould hinder them, and favc thciir iabour : ) Fatth* ful MagiAiites alfo watch continuaSy^ to be a terrour to evil doers, and apraife to them that do well, as theMinifters of God for our good .' And can a ftiort and idle kin ' of labour- ing then cxcufe us ? Chiiltj faid. It vpas bis meat to do bis Fathers vptlly when he w«s endeavouring mans falva- tion, fcbn^i. 34. And that btntujidothitfori^ of Jiftmthat

fent

tke Life •f Fdifb, 4gT

feitt him vphiU it vas day, John f. 4. And (hall Idlcncfs be ex xufcd in us } even in us who muii be judged nccordiMg to our irtfriy, Rev. 22. i2. AfsrJ;, 13.34. ^y him that hath command- ed every man his work? Yea when we arc redeemed and pu- rified to be zfahut of good 9or\s, Titus 2. 14. and are bk vork^ manjhip created to good vcorkj in Chrifi^ which Gcd bath ordain- edythat v^eJheuldpcalk^iHtbeniy'EphcC. 2. lO.

4. fThen mtn ma\e a great matter of all their Uhur ^ and of (hat which to a diligent man is fmsll. 7he fluggard hath his thorn hedge^anda Lion in tbervay, Prov.2 2.i3.8(: 26. 13, 15,16. But the diligent fay, when they have done their bcft, ff^e art unprofitahle jtrvatitj : Nothing isfo rre&ry to them as unpro- fitable idlencfs (except hurtful wickcdnefs.) They think ftilJ, O how fliort is time ! and how .much work is yet undone ! And as every faithful Afmi/f^r in his calling, is never fo weli pleafcd, as when he dothmofi for the good of fouls > (bis it with every faithful Cbrifiian in his place. A Candle if it be not burnt, is lo(l,and good for nothing.

5. The idle Sodtmite hath a mind which foUorvetb the affeQions of hit hdy : And as foon as his body is a little weary^ bi* ntindi$ fo too, and fuffereth the wcarinefs of the body to pre- vail : Bfcmfe the flc(h is King within them. Nay a fl'tbful tninddolh oft hegin^ and they arc weary to loo\ upon their wori^, or r« rfcmj( •/it, before it hath wearyed the body at all i And what they do, ihcy do unwillingly -> becaufe they are in love with idlencfs, Maf. i. 13. But the lowly and laborious arc in lovevith diligence andtVijrk^: and therefore though they can- not avoid the vpearynefs of the body^ their willing minds will carry on the body as far as it can well go. The diligent woman wpork^tb willingly with her bands i her candle gotth nut out hy night^&c. Prov.31. 13, &c. Servants mu(^ do fervice whh good wiO, as to the Lord^ Ephef 6. 7. If Mini(ler$ preacli and la» bout wiBingly,they have a reward, i Cor. 9. I7. But not if ihcy arc only driven on by neceffiiy^ and the fear oiwoe, \ Vet. 5. 2. What (hall we do willingly ^ if not our duties ? He that/i«- ethwiVingly.indfervethGod, and followeth his labour w«w/'- ingly, (hall be rewarded according to hk wiO.

6. The idle 5o«<er»if< doih love and cbufe that kjnd of hfe which it eafiifty tnd hath leaft work tobcdcn;. This is the

P p p chief

thuf proviHon by which he fulhlleth his flcflily luft. An idle f rvar.t th'.r ktth that the tcft place, in whch he (hall have moft ca!"c aid fulners. PinidleFjrftttwiW caft all the burden of his . ch.ldrcns teaching, upon iheSchoolmaftcr and the Paftor. An idle MiKificr thinkcthhicnftlfbcft.whtre he may have no more labour, than what tcrdcih to his publick »pplaufc i and when he hath the ncfi p;ealih^t)d kcmur, ard leaji to d\ he takcth that to be the flouiilhirg piofpcnty of the Church.And indeed if our calling were like the fouldkrs to kji men, and not likcr the Surgeons to cure thcnt, we might think it is the bcft time, when wc have Icaft cmploynnenr.

But the faithful favant will be moft thankful for that ftatc of life, in which he dothmoM good : And as he taketh dohtg good^ to be the furcft way (jfgftting and receiving i Co he takcth ihe good of another as his own i and mothers ncctffityis his rcctffiy : He knoweth that he is bcft, who is likeft unto God i and that is he that is the mott abundant in love, and doing good : Like the Sun that never rcfteth from moving or giving light and heat. The running fpring is pure, when the ftanding wafer is muddy and corrupt : The cclTition of motion quick- ly mortificth the blood : He that faid as to works of cha- nty, Bemt weary •fvoeS doing \ for in due time^ycuJhaJl reap^if you faint not^ Gil. 6.g. hath faid Co too, as to our bodily la- bour in our common callings in the world, 2 Tlef. 3.13.

I know that a fervant miy be glad of a place where he is not opprcffcd with unrcafonablc labour, and where he hath competent time for the learning of Gods Word : And a poor man may be glad when he is freed from ncccHity of doing that which is to his hurt : But otherwife no man but a fie(hly bruit will wi(h or contrive for a life ofidlcncfs.

Objed^. hitnotfaid^ Bleffed are the dead Jor they reft front their labours ? Ktv. 14.13. yi»f True : but mark that their iporkj fohvif them : And what are the works which follow you > And note, that it is not work or duty that they ftiiU reft from : (For they rtft not crying^ Holy ^H^lyy Holy Lord God Almighty^ &c.) But it is only their labours j that is, the falnful fort of vpork^andfuffcring , proper to this finful life. The blcflcd in- deed are freed in H.*aven from this > brcaufe they tvere not fr ted fm it on eiith, as (he ungodly and ilothfal (civant are.

7. Laftly,

The Life of Faith. ^|^

7.Li(Viy, Idlenefs is feen by the vforkjhat is w«i'«.%Pfo.24.39. The flaggtrds Vincyaid is overgrown with wecdi. If yoar fouls be unrenewed, ind your alTuranccof falvition, and evi- dences yet fb get, and few the b:ttcr for you in the world, and you arc yet unready for death and jjdgmrnf, you give too full aproofot idlenels. The diligent woman, Vrov. 31. 16, 6cc. could (h.w her labours in her freafurcs, her Vineyard, the cloathing and provifuns of hcrfimily, &c. (hew yours by the good whicll you have done in (he world, and by fhcprcpaii- tion of your fouls for a better world. Let every man -prove hii cvenvpork^^ that be may have re'yycingia bimfelf alone, and «}t i« tf rr/bfrvGal.6. 3,4. What cafe arc your children in? Arc they taught, or untaught ? What cafe is your foul in ? your fruit nnult jadgc you.

III. The mifchicfs of this Sodomif ical Idlenefs, and the rca- fons agiinlt it, arc(bricflyj thcfe.

I. It ir Contrary to the aSive nature ofmans foui\ which in adivity cxccedechthc fircit fdf Ir is as natural for a foul to b: tfd?/vr, as for i (tone or clod of earth to lie (till. And this aAive nature animatcth thcpidive bidy, to move it, and ufeit in It's proper work. And'ltiould this heavenly fire b^ impri* foncd in the body, which it (h )uld commaid and move } Pfjl. 104.23. Man g^ith forth to bif tvork^ and to bis labour till the tvining.

2. It is contrary to the common courfe of nature. DoththeSun (hinefjr you as well asfor others ? Of doth it not? D.)th all the frame of nature continue in its courf: (the air, the wjt rs, the famm r and winter) for yoi as well as for others, or not ? Ifrio*,thcn you take nor yojr felvesb:holdenroGod for them: And if you have no ulc for the San and other creatures, you have no ufe lor life : for by th;m you live. But \iyea^ thm what is it that they ferve you for ? DiJ G ^devcr frame you fo g'onous arctinuuc, to attend you only to fl.ep, and liugh, and play, and lo b: idle ? what, is all this fox no higher an end * or rather do you not by your idlenefs forfeit life, and all thcfc helps and maintainers of your lives ?

3. It [is an mthaKkJul reproach and lUfj/hewy egainji the \ P p p 2 Ood

484 ^^' ^'/* ^f F^ff^'

J~. . ■ — ^*«

God of Nature i yc* and againft the Lord your Redeemer v to think that the wi(c Alnaighty God, did nnakc fo noble a thing as a foul, and place it in fo cuiious an engine as the body, where rpirits, and blood, and heart, and lung«, are never idle, but in conHant motion > and -that he hath appointed us fo glo- rious a retinue as aforefaid, and all this to do nothing with, or worfe than nothing } To flcep, and rife, and drefs your fclves, and talk, and eat, and drink « to tell men only that you arc not dead, k^ they (hould miflake, and bury you alivc^'^what is it but to put a fcorn on your Creator and Rcdcemer,to live as if he had created and redeemed you for no better and 'nobler ends than thefe?

4. You dotfi it were fray for death, cr provol^e God to taks stray your lives. For if they be good for nothing elfe bat idle- ncfs, and bca()ly plcafnrcSjWhy (hould you expcd to have thenn continued ? or at Icaft, why (hould he not ufe you as Ncbuchad- Mtzzar^ and take away your reafen, and turn you into beads, . if the life and plcafurc of a beaft be all that you dciire > Could cot you eat, and drink, and deep, and play, without an intel- lectual foul ^ Cannot the birds make their ncHs, and breed, and feed their young, and fit and fmg, without an intclledual nature > Cannot a fwine have his cafe, and meat, and luft, without reafon ? what (hould ydt» do with reafon for fuch

5. loujhtvf afiupidfertjl,fj hearty that can live idly, and have fo much to do i and have Co many fpurn to roufe you up ; To live continually in the (ight of God, to have a foul fo ignoranf, £> unbcheving,fo unholy, Co unfurniflied of faith and love, £0 unready for death, Co uncertain of falvation \ nay in fuch ap- parent danger of damnation, and to be Hill uncertain of living CRC day or hour longer > and yet to live idly in fuch a cafe, as ii all were W(ll,and your work were donc,andyou had no more to fear or care for : O what a mad, what a dcad,what a fottifh kind of foul is this \ to dc the graves before your cyesi to fee your neighbours carrycd thither ; to feel the tokens of moita- lity daily in your (elves > to be called on and warned to pre- pare, and yet under this to live as if you had nothing to do, but to (hew your felves in the neate(i drefs, and as a Peacock, to fjpicad your pluncs foi youi Tdvcs and ethcis to look upon,ot

to

The Life of Faifi.

to pamper & carkais for worms and rottcnncfs ! O what a de- plorable cafe is this ! The Lord pitty you, and awaken yout undei(^aiidings, and bring you to your wits, and you will then wonder at your own Aupidity.

6. Iditntfiis aftHVphich ii contrary to Gods vnivtrfal Lavp : The Law which extended to all times and places. Adam in innoccncy was to labour : He that had ill things prepared for his fuftcnance by God, was yet himfclf to labDur ; He that was Lord of all the world, and was richer than any of our proud ones whofocver, was yet to drefs and keep the garden. Cain was a tiller of land, and Abelwis a keeper of citfel,whcn they were heirs of all the earth. Njab alfo was Lord of all the world, and richer than you, and yet he was an Husbandman. Ahrabam^ Jfsac and Jacob were Princes, and yet keepers of (heep and cattle : It is not a bare permidion, but a precept of diligence in the fourth Commandment \_Six da'tet fhalt tbou labour^ and do aU that thou bafi to do.'] Chrifi himfelf did not live idly, but before his Miniflry they faid, Mark^6. 3. Is not tbk tbt Car f enter ? And afterward how ince ffantly was he doJi ing good to mens bodies and (buls ? And what laborious lives did his Apoftles live ? See 2 Or. 6. 5. & 11. 23. AGsi2.^, And arc you exempt from the univcrfal Law ?

7. Jiufhtve abafeandpjhlymind. The noblt^ natures arc the wo/f aQive, and the t<x/f/f the moft dead »nd dull The earth ii not bafcr than the fire, in a greater degree than an idle faul is haftr than one that is a^fiyff, and fpendeth thcmfelves in do- ing good. Methinks your fride it fclf (hould keep you from proclaiming fuch a dead and earthen difpofition.

8. Idlentjs is of tbe fameh^nd vpitbjcrnicat'ion, gluttony^ drun^ kjinntfs^ and other fuch beafllyfins : For all is bat finful flep* fleafingy or fcnfuality : The fame fltflily nature which d raw- cththem to thconc, doth draw you to the other i and they, do but gratifie their flfc(h in one kind of vice, as you do in ano- ther. And it's pitty that Idlenefs (hould be in fo much Icfs difgrace than tbey. And truly if you cannot deny your flcft ii'* r«/<f, I cinnct fee if the temptation lay as ftrong that way,how you (hould deny it in any oftbop lujis i fo that you fiem to be vertually fornicators^ gluttonsy drmk^ards&c. acd ready to commit the i6ts»

Ppp 3 ?. And

The Life .of Faith.

9. And hereby you jirengthen the fltjh as it it your enimyjor tbtiintetocome, When yo\xhAVclofigufed to fleafe it by idUncfs^ it will get the vidory, and muji bepleafed ftill : And then you are undone for ever, if grace do not yet caulc you to overcome it. For ifym live aftn tbeji(Jh you jhjll die : but if hy the Spirit yiUWoTtifietbe detdi ofthehody^JoufhalUive, Rom. 8.1 :j. None arc freed from condemnation, nor arc members of Chrift, bat they that walk^not after theflejh^ but after the Spirit, Rom. 8. 1. For the carnal mindis enmity again^} God, v. 7.

10. Idlcttefi is a fin much aggravated by its continuance. A drunkard is nor alwiics drunken; nor a fwcarer is notalwaics fwcaring, nor a thief is not alwaies ftraling i but an idle perfon is almolt alwdies idle : whole hours and daies, if not weeks and years together. O what a continual courfe of iin do our rich and gentile drones Itill live in I As if they were afraid to do any thing which whendcilh cometh,they could comfortably be found doing !

11. And 0 vphat atinte-vpa^ing fm itldlenefsl O precious ime, how art thou de'j>ikd by fhcfc drowtie dcfpifcrs of God

and of their fouls! O wh<it would the dcfpairing fouls in HcU give for fomcofthat time which the(c Bedlams prate away, and game and play away, and trifle and fool away, and fleep and loiter away ! And what would they giv: for a little of it thcmfelvesjupon the fame term?, wh:nit's gone, and wh:n wifliing is too late !

12. Idlencfsisa/i'//c')»tr4ii5i«gfin : None are fo much afraid of dying as the idle (and I do not blame them if they knew all^ and yet none more cafi avpty their lives : They die voluntarily continually : He that lofcth the ufe and benefit of life, doth lofc his life itfelj: For what is it good for, but as a weans to its ends ? What d:ffcrcnce be(ween a man aflecp and dead, but only that one is more in expetftition ol ufcfulnefs when he awakcth ? It is a pittiful (I^ht to a man in his wits ^ to fee the Bedlam world afraid of dying, and trembling at eve- ry fign of death •, and in the mt:an time fcfting as little by their lives, as if they were wor:h no more, than to fpsnd at cards, ordice, Qtftage-p'aycs, or drtlfings, or fcaliings, or ludicrous complements. '"''•■,51

i3."Ttf« teach yokr fer Hints that life n^hicb'yet yiumllmt

endure

-li

'I he Life of Faith, 487

tndure in them : For why (hould tbey be mote careful and dili- gent in the work which jak comnnand thcra, thmysfi in the work which God commandeth you? ^.tc you the hctter Ma- fters ? or, will you find (hem better xvork^? or, will you piy thcvaheturvpjges ? I know God wffiftfc «(3t your fervice, as yo\\do \hrirs: &ui\\t commandeth \x.^ {nx itber enJs, though hcwff/;ii:nor. And (h^uld any be more carcfal to pleafc^ow, thitar. bur worms and duft, thin you (hauld be to pleafc yout Makfr .? If anidle life b; if/f, why do you blame it in your/<rry4«fi .<* If it be «or, why do you live fuch lives your fclvcs ?

iq.. By Jdlenefs you fliew that xvhenjm do Uhdur^ it is but jit your carnal ft Ives ^ and that it is not God whom you fcive inyour daily callings. He that will labour when he is poor, and feelcth the necclilty of it, and will give over all, and live idJy, and playfully when he is rich^ doth (he w that helabour- €th not in obedience to God (or clfe he would continue it^ but mcerly to fupply his bodily wants. You have your reward then from yourfclves, and you cannot in reafon cxpe<^ any from God. But true Believers have another rule, by which they live, Col. 3. 23, 24. Wbatfoeverye <J?, di it beartily, as ts the Lordy and not to men \ k>t(iu>ingth at tf the Lord ye fifall re- ceive the reward of the inherit ance, for ye ferve the Lord Cbriji.

15. Idlenefs is a forfeiture of your ^roteHiofi^ and of ysur daily' bre,td. God is not bound to keep yoa to play, and loiter, and donoihing. You have not a pleniry right toyourm^af, if you live in wilful idlcnefs. I fhewcd you Gods Comntandsbc- forc. Gods ProM/jVofprofpcrity, is, Thujljult eat the Ubour of thybandiyVU\. 128.2. (And if many in £«^/i>i^ that have lEort, (hould eat no other than the labour of their hands, it would cure their fulncfs. j The diligent woman, ?rov. 3 1. 27. doth not eat the bread cftdlenrfs. \r.d Faulrmkcth it a Church- Canon, 2 Tbef J. 6 lo, 12 andcommandeih and exhort eth us, in theNjme of the Lord J t fits CAri;f, that all rt^jrk^ with quiet' nefs, and eat their ctvn bread\ and that the Church veithdrapc thsmjelves front every Brother th it tt>al\{elh dtftrdsrly \ and that if any would not jv^ri^, r either Jh mid he eat.

\6. .The idle rob thetujelves andothers: You rob your (civcs oi the fruit of yoat own labours', and-you rob your M^dcrs,

CS;

The Life of Faith. "

Of your Families, oc whomfoevcr you Qiould labour for, Frcv. 18.9. Uethatifij^^th^ul'tn^'iiwor^y isBrotbertohimthat isa f^reat tr^/fcr, Prov. 21, 2$. 7'be defireof the flihful kJlU'b himt kecaufehii bands refufeto labour ■■, that 15, i. The fluggijhpttji oi the vriOrxt famijheth him: And 2. The hutigtr ox dcCuc tor^ mtKtetb him when he hath not the thing defiicd» Ecc/t/".io.i8. By muchjloth the huiUing dccnycth i and by idlenefs of the bandi^ tbe houfe drop^eth throufib, Prov. i 9. i «> . Shthfulnefs cjfletb into adeefjleept and an idle foul {hall fuffer hunger. And he that provideibmtforhis own (kindred and relations) but ef^ecially for tbsfc cfbhfawily, bath denyed the Faitb^ and ii vporfe than an Infidely I Tim. 5. 8. Hath no one need ofyou ? hath no one hired you? hath no one any right to your labours, that you are fo long idle ? If none have need ofyou, what do you in the world ?

17. The idle are drtmt and burdens oj tbe Common- tfiealtb : And the bef^ ordered Governments have made Laws againft them, as they did ig»inft other p f nicious crimes, 2 Tbef. 3.8. Paul laboured day and nighty that be might not be chargeable t9 any. And you think bccaufeyou have enough^ that other men muA labour /«r^9H, but you may live idly without any blame. You live then upon the labours of othcrs,but who liveth upon yours ? Yea I have known fomc laiy perfons, that becaufc they are profciTGrs of zeal in Religion i or becaufe they arc Miniiters or Scholars, l.vc idly in their callings, and take their cafe, and think that all others that have riches are bound to maintain them Clike the Popifh begging Fryers) and they fay, He is covetous that cher fheth not ihem in idlenefs i and he that giveth not to them, doth them wrong i when Paul com- mandeth that they y^iiu/f/ not eat: And when we a$k them how they live, they f»y, Vpon the providence ofG^d: And when the tendernefs ofpeoplc caufcth them to contribute to relieve thefe drones, they hypocritically admire the providence of God, who providcth for them, and hve in idlenefs, and call it living upon providence.

18. Idlenefs depriveth jou of the great delight ef doing good. There is no fuch pleafurein this world, as is found in fuccef- ful doing good : No man knoweth it but he that tryeth it, find that without any conceits of merit, in commutative

JuAicc.)

The Life ef faith. 48£

Juftice.) To do good in Magiltracy for (he piety, peace and iafety of the people j to do good as Minifters, for (he favtng of fouls » to do good as Parents, to educate a holy feed * to do good as Phyficians, to fave mens lives, dec. It is a pleafure ex« cccding ail voluptuoufnefs. And this the idle wilfully rejc^.

19. Xou lofeaU the rctP at d of welldoing at the Ujiy and fall under the doom of the utt^rofitahle fervant^ Mat. 25- who muft be caH i^ito outer darknefs. You muft anfwcr for all the talents of time, and health, and (ircngtb, and parts, to him who will judge all according to what they have done in the body : And where (hall (he idle uicn appear ?

20. Idltmfi tfilldrfiroy )our health and lives : Nothing but fulnefs (which is its companion^ doth bring fo many thou- fands unfcafonably to thi* grave. And do you neither love your fouls, nor your lives ? Art yoa only for your prcfent eafc ?

21. Idlenefs hreedcth melancholy, and corrupteth tbefantafie andmindf andfo unfittetb you for all that is good. Therefore (he Ule that will do no good,arc fain to dcvifc fome vtnity to do i fomc game, or play, or drcfs, or complement, &c. orelfe they would giow addle-brained, and a (hame and burden to them- felvcs. The conflant labours of a lawful calling is one of the b:ft cures ot melancholy in the world, if it be done with wiU lingncfs, fucccfs and pleafure.

22.LaftIy,W/wr/if istbeNurfery of a world of vices. \t is the field of temptation, where Satan fowcth his tares while men are flecping. When they are idle, (hey arc a( Icifure for luftfu! thoughts i for wanton dalliance i for idle talk) for ncedlcfs fports, and playes, and vifits i for gaming, and riotous fcaft- ing, drinking and cxccfs j for pride, and an hundred vain cu- ffiotities : Yea for contentions and mifchicvous dcfigns : Nced- lefs and finful things mufl be done, when nectiTary duties are laid by.

And if they are poor, idlenefs prepareih them to murmurt and be difcontent, w^fallout^ and contend with one another » to defraud others y and to fical. Thcfe and more are the natu- ral fruits of Idlenefs,

But here 1 muft annex two Cautions.

I. Thatinone make (his a pretence for a worldly mind

and life i nox think that Religion is a fruit of Idlenefs ; nor fay

7 Qji^ **

4^0 ^kt Lift of Faith.

ts Tbtrath did of the Ifraelites^ when they would go fieri Hcc to God, Te are idle, Exod.'y.i'j. It is Idlenefs that makcth fiioft men ungodly : They are convinced that it is better to meditate on Godi Word, and call upon his Name, and give tUdiligencc to make our calling and elcd on (ure; But they are idle, and fay, There is a L'on in the way i what a wcari- n«fs is it } we (hall never endure it ; As if their fouls and Hea- ven were not worth their labour, and as if they would go to Hell for eafe i and as if the feaji of joy and glory were not worth the labour o(eatitfg or receiving it.

2. Make not this a pretence to opprefs your fervants with unnnercifal labourJ, beyond their ftrength i or fuch as fo weary them, and take up all their time, that they have not leifurefo much as to pray. It is Gods great mercy to (trvants, that he hath fcparated (he Lords day for a holy reii i or elfe many would have little ff/f, or means of bolittcfs. Some think that others can never labour enough for rtfw,becaufe they pay them wages i and yet that they are bound to do nothing them- felvcs, even bccaule God hath given them more vpages and vpealib than he hath given to others. ^

More particular Diredions are as followeth.

I. Give up your felves by abfolufe fubjedion to God as his fervants > and then you can never rcfl in an idle unfcrviceable life.

t. Take all that you have, as Gods talents, and from his truft i and (hen you dare not but prepare in theufeofthera, for your account.

3. Live as thofc that are certain to die, and ftill uncertain of the time, and that know what an eternal weight of joy or mifcry dependeth upon the fprndingof your prefcnt time: And then you dare not live in Idlenefs. Live but as men whole fouls are awake, to look before them into another world, and you will fay Cas I have long been forced to do) O how (hort are the daies ! how long are the nights ! how fwifc is time ! how flow is work ! how far am I behind-hand ! I Am afraid left my life will be finilhed before the work of life > •ndledmy time will be done, while mmhof my work re« miiKth undone. 4. Aik

The Life of Faiths ^pj

4. Ask your felvcs what you would be found doing if death new furprize you } and whether work or idlene(s will be beftin the review ?

5- Try a laborious hfc of well-doing a while, and the ex^ pcrience will draw you on.

6. Try your fcives by a (landing rcfolufion»and engagcyour fclvesin nccclTary bu(inc(5, and that in afctand lUtcd courfe ; that nccertity and rcfoiution may keep you from an idle life.

7. Forfake the company of the idle and voluptuous, and ac- cofnpany the laborious and diligent.

8. Study well how to do the grcatcft good you can,that th€ worthofthe work may draw you on. For they that arc of little ufc, for want of parts, or skill, or opportunity, are more liable to be tempted into idlcncfs, a$ thinking tlieir work is t9 DO purpofc : when the well-furni(hed pcrfon doth long to be excrcifinghis wifdom and vcrtue in profitable well-doing.

CHAP. XVIII.

Hovp hy faith U cvtrcome mfnercifuldrfs t6 thtmcdj.

IV, ^TpH E fourth fin of Wow, and ofProfpcrity, mcntica- X ed, Ezt}^ 16. 49. is, 1^') did not ^rcngthen the hand •f the foot and netdy. Againft which at the prcfcnt I (htll give you butthcfe brief Dircdions.

Dired. 1. L^vrGo^yourCreator and Redeemer, and then you will love the pooicft of your Brethren for his (akc. And love will eafily pcrfwade you to do them good.

Dired. 2. Labour moft diligently to cure your inordinate felf-love^ which maketh men care little for any but thcmlelvcs, andtuchas arcufeful to thcmfdves : And when once you love your neighbours as your felvcs, it will be as cafie to pcr- fvradeyoutodo good to them as to your felvcs i and more eafie to diffwade you from hurting them than your fcives : (bcciufe fen/uality tempteth you ftronglier to hurt your ftlves^ than any thing doth to hurt them J

Dired. 3. Owrt/tf/w^not the things of the w^r/^ii and then yon will not make a great matter of parting with them, for anothcrsgood. j 0.5 9 2 Dirc^. 4.

7^2 '^^^ ^^fi ^f '^^*^'

Direct. 4. Vo tisycu VPtuld bt done by ; And ask your (dvcs how you would be judged of and ufcd, if you wtie in then condition your fclves.

Dircft. 5. Stt the life tf Chr'xfk and hii Afofiles before you i and renncnDbcr what a delight it was to them to do good ; And at how much dearer rate Chrift (hewed mercy to you and others, than he requircth you to (hew mercy at to any.

Dircd. 6. Read over Cbrijls frecepts of Charity and Mtrcy^ that a thing Co frequently urged on you, may not be fenflefly dcfpifedl by you.

Dired. 7. Remember that Mt-rc) is a d«ty applauded by all the world: ks humane inter rfi rtquirerh irj fo i7«w4«^«4- ture approvcth it in all. Good and bad, even all the world do love the merciful ; Oi if th^ p rrial intercti of fomc proud and covetous per(or.s (as the Popifti Clergy for inlUnce) do call for cruelty againft thofc that arc rot cf their mind, and for their profit i yet this foc-h fo much againft the ttream of the common intcreii, and the light of huniant nature, that man- kind will ftiii abhor tKeir cruel y, though they may afright a few that arc neer them from uttciug their dettli^tion. Alt mcnfpeik well of a m'rciful man, and ill of the unmerciful-

Dired. 8. Bel eve Chrifts fjromifes which 'u h*rh made fo ihc merciful, fo iully and frtquemly in Scripture ; As in Mat, 5. 7. Luh^ 6. 36. Prcv. I T. 17. Pfal. 57. 26, &c. A* d believe his thrcatnings againft the r/«wf?c/fi/, ^hxt thty fhall find m wcrcy, Prov. 12. lo. James 2. 13. And remember how Chrift hath defcribed the lift Judgment, as palFing upon this icckoning, Mattb. 25.

' Dircd. 9. Live not in flcftily/>«pW//^ your felvcs.* For elfe ycur flcfti Will devour alU and if you =.avc hund;cds and thou- fands a year, will leave you bat httle or nothing to do good with.

Dire^. lo. Engage your fclves f not by r/r/fc vcn'i, but by refolution and prai^ice) in a ftated way of doing good, and take not only fuch occaiions as fall out uncxpe^edly. Set a part a convenient proportion of your eflates, as God doth blefs you > and let not needlcfs occaftons divert it, and defraud the poor, and you of the benefit. Diic^. II. Remember fiill that nothing is abfblutcly your

own.,

The Life pf Vttith. ^^ ^

©wn, but God who Icndcthityou hath the true propriety ,and wiill certainly call you to an account. And ask your fclves daily, How (hall 1 wi(h at the day of reckoning, that 1 had expended and ufed all tny eftate } and do accordingly.

Dirc(^. 12. Forget not what need you ftand in daily of the mercy of God i and what need you will (hortly be in, when your health and wealth will fail you. And how carncft- ly then you will cry to God for mercy, mercy, Vnv. zi. 15, tf^'bofo. jiofpetb bit ears at tbt cry oftbe foor^ be alf) fijaH cry bimfelf^ but JhaH not he beard.

Dire^. 13. Hearken not to an unbelieving heart, which will tell you that you may want your fclvej, and therefore would reflrain you from well doing. If God be to be trufted with your fouls, he is to be trufted with your bodies. God tiyeth whether indeed you take him for your God, by trying whether you can truft him. If you deal with him as with a bankcrupt, or a deceitful man, whom you will truft no furth» than you have a prefcnt pawn or fccurity, in cafe he ftiould deceive you i you blafphcme hiai^ inftead of taking him for your God.

Dirc(5t. 14. Let your greateft mercy be fhcwed in the great- eft things i and let the good of mensfou's be your end even in your mercy to their bodies. And therefore do all in fjch a manner a$ tcndethmoft to promote the higheft end. BUffed art the mtrcifult for they jhaO obtain mercy.

CHAP. XlX. Hovp to live hy Faitb in AJvfrftty,

IF I ftiould give you diftin6l Directions, for the fever%l cafes of poverty, wrongSjpetfecutions, unkindncflcs, contcmpf, ficknefj, &c. it would fwcll this Trcatife yet bigger than I intended. I ftiall therefore take up with this gewer*:/ Advice.

Dired. i . InaU Adverfity rewemher tbe evil of /:9, trhjch i» the cau/fyandthe Holtttefs andjufiice ofGid trhich is iXircifed , and \)^tn\\\^ batred of fwy andtbe love of Gods Hdimfs ani Ju^* ftice will make you quietly fubmit. You will then fiy, whtn

Q_aq 3. Rfp:nranc€

494

The Lift of Faith.

tRcpcnttncc is fcrious, Ifvill bear the indignation of the Lord^ .tcaufelhavefrttfed agavt^hmy Micah 7.9. And, vphy doth ivwgn*an comfUift^awanfor the funifhwint ofhkfws } Ltm. 3. 39. Lit Hi fearch and try our 1vaici^ and turn again unit the Lord > for be hath fmitten^ and he will heal^ &c, T. 40,41.

Objed-. But doth not ]oWs cafe tellusy that fome o^iQions are Mly for trysl, and mt far fin ?

Anffv. No \ it only tcUcth us that the reafon why Job i$ thofen out at that time^ to fufftr more than ether men, is not bc- caufe he vpas varfe than others, or as bad j but for hii tryal and good. But I. Atfliftion as it is now e>:ijient in the world up- on mankjndy is the fruit oi Adams fin at fir^, and co-ntaincd in * the peremptory unremitted fentcncc. 2. And this general ftate of fuffcring- mankind, is now in the hand and power of ehtift, who fomctimes indeed doth let out more on the btft than upon others, and tha,t cfpccially for their tryal and goodj but ufually fome fins of their own alfo have a hand in sfeem, ■nd procure the evil, though his mercy turn it to their be- nefit.

Dired. 2. Veal cUfely and faithfully veiih your hearts and lives in ajufferingtime, and reft not till your confciences arc well affurcd that no fpccial provocation is the caufe, or elfc do tcftifie that you have truly repented, and refolved ag^inft it,

Otherwife you may lengthen your diftrefs.if you leave that thorn in your fore which caufeth it : Or elfe God m»y change it into a worfe i or may give you over to impenitcncy, which is worfi of all : Or at leaft, you will want that affured peace with God,andfolid peace of confcience, which muft be your fupport and comfort in affliction i and fo will fink under it, at unable to bear ir*

Difcft. 3. Remember that the /*«ffi/yi«^ /TMir ofAdverfity ■r jirji and more to be loo\<d after, than either the comfort, or tbt deliver anct. And therefore that all men, no nor all Chriftians, muit not ufc the fame method, in the fame affiiSion, when at their fpiritual cafes di^:r.

A cleared confcience^ and one that hath walked faithfuUf with God, and fruitfully in the world, and kept himfcif from hii iniquity, oaay bend roofl of his thoughts to the comfort-

ii)(

The Life cf Faith, 495

irgpromircs, and happy end. But one man hath been bold with wilful fin, and his work muli befirft, to renew repen- tance, and fee that there be no root of bitternefs left behind, and 10 fet upon true reformation of life, and reparation of the hurt which he hath done.

Another is grown into love with the world, and hath let out his heart toplcafant thoughts and hopes of profpcrity, and alienated his thoughts more than before from God. This man muft hrft perceive his errour, and hear Gods voice which call- cth him home, and fee the charaders of vanity and vexation, written on (he face of that which he ovcrlovcdi and then think of comfort when he hath got a cure.

Another is grown dull and carelefs of his (bul, and hath loft much of his fcnfc c f things eternal, and is cold in love, and cold in prayer, and liveth as if he were grown weary of God,and weary of well doing. His work muft be tofeel the fmart of Gods difplcafure, fo far as to awaket^ him to repentance, and fet him again with former fciioufnefs, upon his duty: And when he mendcih his pace, he may defire to be cafcd of the rod and fpur. But to give ut^.feafonable cordials to any of 1

thefe, is but to fruftratethe affli<Sion, and to hurt them, and prepare fo* woifc. Nay, and when they are comforted in fed- foH, It muft be with due caution : Go thy rvay^ and fin no imre, leji a iverfe thing come unto thee. It is pernicious unskilfuln^fs in thofe comforters of the afflidted, who have the fame cufto- nnary words of comfort for all i and by theijr improper cor- dials unfeafbnibly applyed, delude poor fouls, and hinder that neccffiry repentance which God by foftiirp a means doth call them to.

Dired. 4. Kcwcmbctth^tyour part in a^idioa is to doyar duty, and to get the bemfit of it : but to remove it is Gods part : Therefore be you careful about that part which is your owh\ •nd then make no queftion but God w'\\\ do bis part. Let it be your firft queftion therefore [What is it that 1 ant obliged to , inthiscondition .^^ What is the)^fa4/^»r> of one inthis fick- nefs, this poverty, imprifonmcnt, reftrainf, contempt, or (lan- der, which I undergo ?] Be careful daily to do that duty^ and fhen never fear theiflTue of your fuffcring ; Nothing can go UBiff to him that is found i.^ the way of his di4iy,

And

And let it be your next qucftion, What fpiritml good miy be got by this afflidion > May not my repentance be renewed > my fclfdcnyal, humility, contempt ol the world, patience, and confidence on God, be exercifed and increafed by it ? and if not this the end of my heavenly Father > Is not his rod an aft of love and kindncfs tome ? Doth he not offer me by it

all this good ?

And let your next queftion be [^Have I yet got that good ffibJch God ioth offer me f Have 1 any confiderahlt benefit tofinw^ tfihich I have received by this a^iGion fince it eame ?~\ If not, why (hould you dcfircit to be taken aw^y ? Play not the Hy- pocrite in /pMi;/wg that giod ofan iffliftingGod, which you do not ferioufly believe : If you believe that God is wi/^r than you, to know what is fittcft for you, and that he is better than you, and therefore hath better ends than you can have i and that really he offereih you far greater good by your fuffcrirgs, than he taketh from you : Let your affcdions then be agrec- ible to this belief: Are you afraid of your cwn commodity / Do you impatiently long to be delivered from your gain?arc you fo childifh astopuUofftheplaifter, ifyoubrlicve that it is curing the fore > and that it cannot be well andfafcly done without it ? Do you call it the fruit of Gods Wifdom and Love^ and yet be as weary of it, as if there were nothing in it but his wrath ? Truft God with his work who never faileth i and be careful of your own, who are confcious of untruftinefs.

Dired. 5. Look^principallytoyourheartSt that they gr.m not to anovtr-valuingofthepof^erityoj the fle^t, nor to an under- valuing ofholinefs and the p offer ity of the foul. For this un- happy carnality doth both caufc affliftion, and make us un« profitable and impatient under it.

I. He that is a worldling, era voluptuous flefh pleafer, andfavourcth nothing but the things of the ficfh, will think himfelf undone, when his plcafure, and plenty, and honour • with men, is taken away. Nothing maketh men grieve for the lofs of any worldly commodity, fo much as *he over-loving; of it. It is Ltve that feek^tb it when you are in bope^ and Love that ntournetk when you arc in xrant^ as well as Lovt which delighteth in it whcnyo\i foffefs it i As fick men ufc to love health better than thofc that ncYcr fck the want of itifo it is too

cotnmon

The Life of Faith, 497

common with|>oor mm to love richet better thin the rich that never needed : (And yet, poor fouls, chcy deceive thcmielvcs. and cry out againft the rich, as \ithey were the only lovers of the world, when they love it more thcmfelves, though they cannot gffir.) Never chink oi'braring affliftion with a patient and fubmiffive mind, as long as you over- love the things which afflidion taketh from you : For the lofs of them will tear thofc hearts which did iUck fo inordiraiely to them.

2. And if you grow to an nr.defvaluirg of Holiy.ejl, youcan never be reconciled to f ffln^in^ providcrcc. For it is for our f refit that God corrcdcth us •, but for what profit ? that we may hf partakers of his bolinefi, Hcb. 12. 10,14. If therefore you undervalue that which is Gods end, and goeth for your gain, you will never think that you are gainers or favers by his rod. In corre(^ion God doth as it were make a bargain with you'* he will take away your riches, or youi friends, or your health, and he will give you (if you refufe it not) increafe of patience, and mortification in the f^cad of them : he will exchange fo much heavenly -raindednefs, for fomuch of the treafurcs or plcafures of the world. And now, if you do not like the bar- gain, if really you had rather have more health, than more ho- linefs> more of the world, than more heavenly- mindednefsi more flefhiy pleafurCjthan more mortification of flcfhlydcfircs^ you will never then like the corrci^inghand of God.nor right- ly profit by if: You will grudge at his^calirg, and wifhthat you were out of his hand, and in your own -, and tbat your cfiates, and health, and friends, were not at his difpofal, but at yours i and you will loft the offered benefit, bcciufc you value it not, and accept it not as it is offered you.

3. And thofc that have fome cfiecm of Holi<.f.is, and yet oegled the duty which fhould procure the exercifc and in- creafe of grace, do make corrcdion burdcnfome by making it unprofitable to them. For to hear that they way be gainers by afflidjon, and to find that they trenot^ will not reconcile • them to it. WheKas if they had really got the benefit, it would quiet them, and comfort them, and make them patient, and thankful to their Father. What have you io (hew that you gained by your fufferings > Are you really more mortifi^ cd, more pesitent , more humble, icore heavenly, mdre

R 1 1 obedient.

498 The Life of Faith.

obedient, more patient than you were before ? If you arc Co ■ you cannot podibly think that it hath been to your lofs to be aAli^ed : For no one that hath thefe graces can fo undervalue them, as to think that worldly profperity or eafe is better. But if you have not fuchgtfin tojhtvpy what wonder if you are wea- ry of the medicine which healeth not ? and if, when you have wade it do you no good, you complain of rr, when if is ycur fehesj that you fhould complain of. If you could fay, that ir- fore you trereafflided^ ycuwetjt aftray, but now you have learnt and kept Gods freceftsy you might then fay by experience. It is good for me that Itcas affli^ed, Pfal. 1 19.67,71. And men are taught by natural fclf-love, not to think ill of that which doth that which doth them good, if by experience they know it. You win then confefs that God in vtry faithfulnefs affliQethyou^ Pfal. 119.75.

Dirc6t. 6. Remember that mthing can beawifs xvhicb it done by God: Fpr where there ispcrfedion of Powrr, and IVif- dem, and Goodnefs, no anions can be bad. And there is nothing done by any of your affliders, which is not gOTCrned by the will of God,^M0s 3. 6. ShaUthere betvilm a City ^and the Lord hath not dene it? iChron. 10.15. So the King hearkened not t» the people i for the caufe was of God, that the herd wight perform

hit Word' God who would not caufe the fin^ is Aid

to be the caufe of the event as a pumfhnient, becaufc he wifely permitted it for that end, Aiis 2. 23. Him being delivered by the determinate counfel and forek^ttcrvltdge of God^ ye have tak^n,

and by voicked hands have crucified and flain- ^Ads 4. 28.

7kefecpleoj Ifraelvptregathendto do, tfhatfoever thy handand thy ciunf el deter mined before to be done: That is, he willed by ~li)S antecedent will, that ChriH fhoald be a facrifice for fin j and he willed by his ccw/f^Kf^r will, (as a Judge and punifher of nnansfin) that the rebellious Jews fhould be left to their mali- cious wills, to execute it. And that God which mcdcrateth the wills and adlions of the mof) malicious men and Devils, will reflrain them from violating any of his,piemi(es for his lervants good.

Dired. 7. Alwaics keep before your eyes the example oft ctucified Chrif},and of all his holy Apofilesand Martyrs which H»TC followed hJED. LtpkJtiJl to Jtfut. tbt atttkor and pnifher

The Life of Faith. 503

thtfenfual, who grieve when their lufts and pleafurcs arc rc- ftrained : Nor the tbrrows of the idle^ who grieve if they arc called to diligent labour i nor the forrow of the envieus, who grieveth to fee another profpcr i nor the forrowsof the crucl^ who grieve when they cannot be as hurtful to Gods fci vants, and their neighbours or enemies, as they dcfirc. It it neither tfjck^ed (brrows, nor tvtlfut felf- vexation^ which Chiift doth blefs : But it is the holy imfffoving, and patient enduring the fuiferings laid upon us by God or min.

Dirc(S. 16. Lit Pat jeitct have its prfe&fpork^ He that be- licveth, will not make hafle, James I. 3. Ifa.2%. 16. God's time is bcft > and eternity is long enough for our caic and com> fortj^Jt is by patient continuanee in well doing, that glory, ho^^Hbind immortality muft be fought , Kom. 2.* W^H^reap in due fcalon, if we faint nor, GaUt. 6. 9. Jamti 5. 7, 8, 9. Be patient therefore Brethrtn unto the coming of the Lord. Behold the hwhandntaa vpaitetb for the preeiotu fruit of the earthy and bjtb long patience for if, until he re- ceive the early and latter rain. Be ye alfo patient : fiablifh your hearts i for the coming of the Lord drarveth nigh. When others by impatience lofc themfelves, do you in your patience pojjefs your fouli^ Luke 21. 19. Rom. 5.4.. Pdtience vi^irk^th exp4~ ricKCe^and experience hope, ivbicb makstb mtafhamed. If we hope for that we fee not^ thee do rre with patience wait for it^ Rom. 8. 2$. Through patience andcomfort of the Scriptures it is that we have hope^ Rom. 15. 4. Therefore we have need of pa~ tiey.ce^ that when we have done the wiQ of Gody we may inherit thepromije^ Heb. lO, 36. 11.

CHAP. XX.

HoVP to live hy Faith^ in troubles of fonfcietice, 4ni doubts tr l#r- rours about ourfpiritual andeverlajiingjiate.

HAving written a Tfcttifc called, The Kigbt Method fk>r Spiritual Peace and Cemf or t,&c. upon this fubjc6t al- ready, I m\i(\ rcfcx the Rctdcr thithcr,and hcic only atldthcic few Dirc^ions, . /

co± The Life cf Faith,

Diicft. I. ViJfi)igm(hoftbe ftieralCaufisof tkefe troublti't and take heed of thofe unskilful Mounrcbanks, who have the fame care for every fuch difcafc, and fpeak prcfcnt connfort to all that they hear complain i and that think every trouble of mind is fome notable work of the Spirit of God i when it is often the fruit of the manifold weaknefs oi wilftjlncfs of the troubled comphiners. ^

Dirt^. 2. Whcnit is fome heinous fin commitltd^ or great cot' ruptioM indulged J which doth caufe the trouble, be fure that found Repentance be n ver omitted in the cure y Mnd that a real refer ma" tion prove \ hi truth c/ that Kffentance. For Chrift never died to )uftitie and fave the impcn tent Hnncr : And a deceitful Repen- tmee is the common felj-d ceit and ii.idoingof the woiL^^nd how can that bj trtte K^.pemtanct^ which changetB^^Hhe vptU and life ? God v/;!l not g.ve yuu peace and comfor^Kong ts you indulge your wilful fin.

Note here the diflferencc between i. The grofly impeni- tent : 2. And the mock*ircpcntance of the Hypocrite : 3. Aii^ the tiuc Repcntjnce of found Believers.

I . The grofly impcnitenc cannot bring his heart (o a feiiout furpo/e to let go his fin, nor to a confent or mUingnefSy that God (hou\dcure bim^ and changehii mind : but he had rather have his pride, and covctoufnefs, and (cnfuality, to be fuVy fleafed^ than to be mortified. Like a fool in a Feaver or a Dropfie, that had rather have drink^y than have the cure of his thir^.

a. The mock repentance of the Hypocritehtth fome purpofei under an cxraordinary convidion, to leave his (in i and fori >f ime may fccm f o do it. But when the temptation is as ftrong again, he is the fame, and retuincth to his vomit -, or elfc cx- changcth his (in for a worfc. And if you ask him whether he had rather have the mortifying of all his lu(Js, or the pleaftngof them.his undcr(Unding and convidion may caufe him truly to fay at the prcfent, that if God would preftntly mortifie his fin, or tfer him this in choice^ he would rather confent to it, than take the p/<<i/j«g of them. But mark it, i. That though he •confent that Gcdfheuld do tbiibimfelf y yet he will not confent to vfe the means, and do bis duty to attain it. If a coid wifh, or bare confent would change his foul, and take away all (inful in- clinations

Tke tifcofFditk. 50$

clinations tt once, that he might neret more dcHre the plea« Cure ofnn, nor be put to any conflidt to overcome it, nor any great difficulty to deny it, and all this might be done without any labour of his own, I doubt not but the Hypocrite would confent to be fo nnortiHed. But to vpatch^ and pray, and read, and mtditate^and ufe the means which God ippointcth him, both to^^rmoitiHcation, andto)//<rit for the conquering of every temptation j this the Hypocrite will mt eowfent to.

2. And what he doth confent to at the prefent, he confcnteth not to when his (mful pleafure is icvivcd by the next tempts-^ titn.

5. But the true penitent Cbrifliau is both vFitifigtohe thangid and had rather have his luHs to be k^hd, than pleafed i and aN ft) willing to ufe Cods me am both to mortifie the invar d lufi^ and to overcome the cutvpard fm : And this in (incerity is his habitual fiate.

Dire^. 3, Never forget that i. The gr acinus nature tf Cod: 2. the fpfficiency of Chrifts Sacrifice and Merit: And 3. Jbitruthtftbeunivcrfalfffertr pnmfe of pardon to at(\i they will accept the oflTcrJ are th e foundation of aU eur faith and tomftrtf y and are that uaiverfal f^race which is before ouf fpe^ cial grace or faith, and is prefupfofed to it : On this foundation all our faith and peace is co be built.

Dire^. 4. The particular application of this toour felves, is, I. By Stlievingyind then by k^omng that vee doheU(ve\ and then by difcerning our priviledges upon believing.

I. Our believing It felfis, i. Our Afeent to the truth of the Gofpcl : 2. Oar /Acceptance of the good f even Chrift and lifej whichisrjfi-rtf^in it, and confent to the Baptismal Cove- msMt vfithGcdthe Father, Sony and Holy Spirit : And 3. Our Affance in Chrift and his Covenint.

2. To kitfvp that Tce do believe (Comthow) is eafte, when we do it : But to be fure that this belief is finare and faving, is more difficult, becaufc of the <!/fcrir/i#/«r/i of thejbr<jrr of man, and the mixtures oj unbelief, and other (ins, and the ppeaknefs of grace where it is true, and the counterfeits of it, and the infuf- fieient degrees which are in Hypocrites i fo that it is not cafic to difccrn whether the faith which we have be Hncerr, and fredowinant above eurfenfe and our unbelief (as it mufi be.) But

S ff yet

5o6 The Lift §f Faitk.

y^t it may be known by fach means as thcfc. V it. By Ubouring to ftrengthtn and in€rta[e our jaitb and gfnetythtt it may not by the fmalncfs be next to undifccrn- able. 2. By fubdutHg cV contrdry. iaptgrd corruptions) which obfcurc it. 3. Byfrequeta exercifing it i fceirg habits arciif- cerned only in their ads. 4. By reiifling and conquer ingUnp^ tationsy^nd doing aUtbt goodwccdLxi in the world, andliring as wholly devoted to God, above all worldly fle(h!y intereft i that fo i.Fiith may be evidenced by its fruits : 2. kndGed may reward the faithful foul with his affuring fcal, and light and comfort. 5 . By efcaping all thofe Uffei into bt'mous and mlful fitty which caufe wounds, and fears, and hinder aifurance, peace and joy. 6. By itvife tnd conjiattt examination of the heart, and obfervation of it, in the time of tryal, and finding the habits and ftrength of faith, and of unbelief, in their (everal adlings, and prevalcncies in their conflids. 7. And withall^ efcaping thofe ignoraucts and erroursy about the nature, means, eaufes and fgns of grace and aiiuranee, which keep many from it, who have juftjfying faith. Thefe feven are the true and necelTary means to get pffurance o( your cwHfinceritjy and that indeed you have the true/c-a/, and earueji, and v^itntf of the Spirit of Chr lit.

3. When you have fiift truly believed (or confented to the Baftifwal Covenant of Grace j and next got ajfurance that you dothU infincerity^ ihe laft part is the caficft, which is to ga- ther up the friviltdges^ or comfortable conclufiom which follow hereupon : Which arc your fardon andjujiifieationy your adop- aioM andrigbt te life eternal^ and to all the benefits promifcd by God, in that Covenant to which you do content > which are all comprehended in the three great Relations ef^ablifhed by the Covenant, viz. that God is your KeconciledGod and Father* Chrifl kyour Head and Saviour, and the Uoly Sprit it your Lift 0nd SanQijier.

Thefc thret works which make up aiTiiraccc, are contained in the three parts of this fyllogifm. i . He that truly believcth, is juQificd, and adopted, and an heir of life. But I do truly ibdievc : Therefore I am juftificdi adoptcd> and am an hcii of rifir.

Of thtts to the famt fcnfe*

Kvcfj

The Life of Faith, 507

Every one who truly confcntcth to the Baptifmikl Covenant, hath right to the blcflings of the CovciiaDt \ God is hit Father, Chrift ii his Saviour, and the holy Spirit is his San^iHer. But I do truly confcnt to the Baptifnial Covenant : Therefore I have right to all the benefits ofit : God is nay Father, &c.

Dired. 5. Ktmcnihtt ihAi vfhtnjou have get ojptrtincc^ and ksvt truly gathered thit coticlufioity the coniinuiil and lively CK* crcife »j faith, is ftiS MCeffary to your aQualjoy.

For it is polGble for a man to have no nttahle dm^tingi of hii own fincerify orfalvation, and yet to have fuch<itt/«fp of foul, ■nd fuch divtrfions of his thoughts, as that he (hall enjoy but little of the comforts of his own affurancc. Therefore true joy rcquircth much more, than bare felf,examination,and difcera^ ing of our evidences, and right to life.

Dircd. 6. When doubts and trouhUi are caufcdhyigMranst •r trrour, about the true nature andfigni ofgraccy and the vfay of ^ffitrance f whieh is very common) nothittg then is mere ntccffa- ry than a found and ihjlful Teacher i to work out thofe miftakes, andtohc)p the ignorant Chri()ian toackai'cr underftanding of the terms of the Covenant, and the fcnfe of the Promife, and the true methods of Chrifi in his gifts and operations. Otherwife the erring foul will be diftraded and loft in a wil- rfernefs of doubts, and cither (it down at laft prcfumptuouily on falfe grounds, or turn to oneerrour to cure the troubles of another > or langui(h in defpair i fo lamentable a thing is it to be pofftffcd with falfe principles, and to attempt fo great a work in the dark.

Ditc6t. 7. And here there are thefe two extreams to ba carefully avoided : i. That of the Infidel and Jufticiary, who trufteth and teaeheth others to traft to hii own vertuts Mttd t9orkj without 4 SaviouVy or afcribeth the fart of a Sa* viourtothem. a. The Antinomian and Lihertwr^ who teach men not to look^at anything in thtmfelvti tt «0, no not as an •videncty or condition^ or means^ much lefs as any caufe of life • but to truft to Chrifls blood, to be to you injiead cf Faith, and ^eftntantCy and OieditncCy and all your ufc of means ', and do afaibe thep^rt of thefe duties of man, to the blood of Chrift i as if it did belong only to ChriA to do that fame thing which belongcth onto them.

S ft t Therefore

rU Life of Faith.

Thcicforc heie you tnuft be Cure to be well acquainted what it truly the «ftc tmd f^rt $f Cbrifl -, and what i$ tiuly the «^«<»rfp*rli>/F<iJt*, of Kepentance^ of Coafeffion^ of Frdyer^ &c. And to be fure that you wibiffy truji Cbriji for hit pdrt.tnd joyn not Faith, not any of your own works or duties in the Icafldegtecoftktff ff»</lor *«»9«r which bclongcrh to Cbri(i^ tnd bis ofce and vpork^: And that ypu faithfully ufe Cyca I will fay, Trttjf too, though ignorance fnarl at it) your Faith, Re- fenmncg. Prayer, &c. in and for itt even office aid part ; and do not foolilhly blafphcmc Chrlft, by afcribing the -part and office ofyour duty unto him and his tffice, under prcrcnce of giving him the honour of them. It is Chrijis office tnd honour to be a facrifice for fi)i, tnd i propitiat ion f or w, and ^ perfe^ Savioar and Inter ceffhr, and to give us the Spirit, by which wc believe, repcnt,pray, obey, hope, love, &c. But not to be a psnitent lelieving ftnner, nor to accept of an offered Saviour, nor to be t confenimg Coveuanter rvith God the Father, Sen and Holy Spirit, nor to be tvafhedfrom fin in his hlotd, reconciled, adapt" cd, nor topray ferpsrdon in the nayfie of another, nor to trujf upon a Saviour, nor to be a Difciple, z SuhjeD, z Member of a SMviour, &c. Nor yet that his blood, or nicrits, or tightcouf- nefs, (hould be to yo\iinftead eftbefe. No, thefc are to be done by you. / Dircd. 8. In this cafe alfo take heed of thofc ignorant guides, who li^otp not the errours of fancy, melancholy, or di- furled paffims, from the proper xvorkj of the Spirit of God: For they wrong the Spirit, when they afcribe mens finful wcak- neffcs to him : And they greatly wrong the troubled finner many waits ; i . They puff up men with conceits that they arc undci fomc great and excellent workings of the .^firir, when they are the works of Satan, and their own infirmity or fin. a. They teach them hereby to mignific znd cherip thoCe di^ fiiwpers, And pafporjf, and thoughts, which they (hould refiff^ and lament, and caft away. 3- And they fct them in an Enthu- fiaftick, or truly Fanatical way of Religion, to look for Reve- htions, or hvc ftillupon their own /<<«««, and /'tfj^oHir, and diftisipers, and Satans temptations, conceiting that they live upon the incomes of God, and arc a6tuated in all this by thr MolyGhott, And of what mifchievous importince and con-

fcqucnce

The Life of Faith. 509

CL quencc all thii if, and how much hurt fuch zealous ignorance doth, both in the Teachers and the people, the thing it fclf doth plainly (hew j and the fad experience of this age dQth (hew it more plainly, in Ranters, Quakers, and other true Fanaticks,and in many^ women, and other weak perfons, of better principles than theirs.

And it is an unfafe couife which many fuch weak perfons ufc, to think in theii troubles that every text of Scripture which Cometh into their mind, or every conceit of their own is a fpccial fuggel^ion of the Spirit of God : You (hill ordina- rily hear them fay, \^Such a text was brought to me^ or wMt fct Kfin wy ttMrt^ sni fuch a thing wss fet upon my mind~\ when two to one, it was n9 otbermfe krougbt unto them, nor fet upon them, than any other ordinary thoughts^ are i and haJ no fpccial or extraordinary operation of God in it at all. Though it is certain that every good thought which cometh into our minds, is fome tffcli of the working of Gods Spirit, as eve- ry good xvordy and every good worJ^is i and it is certain that fometimcs Gods Spirit doth guide and comfort ChriAians as a remembrancer^ by bringing informing and comfotting texts and doftrines to thtit remembrance \ yet it is a dangerous thing to think that aVfucb fuggefiions or thought s are from fome jpe- ^lalox extraordtHMry vperh^of the Spirit^ or thtteverj text thit cometh into our minds, is brought thither by the Spirit •/ God at aV.

The rea(ons are the(e,

1. Satan can bring a text or truth to out remembrance for his own ends, as he didtoChrift, Matth,/^, in his tempta- tions.

2. Oat own paffions ot running thoughts, may light upon fome text or truth accidentally, as they do on other things which (b come in.

5. When the 5f/Wt doth in an ordinary rv ay help us in re- mcmbring or meditating on any text or holy do(^nne, he doth it according to our capacity and difpofit to ny^nd not in the way of infaSible hfpjration^ and therefore there is much of enr foeakjiefi and errour ufualty roixt with the Spirits help^ in the pioduA : As when you h6]d the hand ol a child in writing* you write not fo well by his hand, as by your own alone, but

Sffj y«ur

- rhi Life of Faith,

your sl^iC, and hii fvttkjtffs tnd unskilfulnefs do both appear ia the letters which arc made > fo is it in the ordinary a(Iiftance of the Spirit in our ftudief, meditations, prayers, Sec. other- wife all that wc do wouid be perftdy in which wc have the Spirits help i which Scripture, and-^ll Chritlians experience do contradid.

4. And to afcribe that to the Spirit which is not at aU bit work, or that which is fartly our owu rvork^^ £ofar as it if our ttvn^ and fivoureth of our weaknclTcs and errour, is a heinous injury to the Spirit. . r «

5. And it toffcth fuch iniftaken Chriftians up anJ down in uncertainties j while they think all fuch thoug.hts are the fug- geftions of the Spirit, they meet with many contrary thoughts,

• and fo are carrycd like the waves of the Sea, fomctimes up,and tbmetimesdown i and they hare fometimes a humbling frr- rihletexty and the next day perhaps a comfortittg rrxtcometh imto their minds, and fo are between terrours and comforts^ di- ftraded by their own fantafies, and think it is all done by the Spirit of God.

6. And it is a perverfc ahufing of the holy Serif ture^ to make fuch rtmmhrancis the KuU of your afflication of it to your felves ; that text which>o» remember had the fame fcnfe befoU you remcmbred it i and your fpiritual ftate was the fame be- fore : If that text agree wkh your ftatc, and either the tor- tour 01 the comfort of it belong to you, this muft be proved by folid reafon, drawn from the true meaning of the text, and the true tlate of your fouls i and not fuppofed meerly becaufb it Cometh into your thoughts, or becaufcit isfet upon your hcirts ; Do you think that your nmcmbring it will prove that It fpccuHy belongs to you ? Do not many comfortable texts conoc into the minds of Hypocrites, who are unfit for com* fort ? And many terrible ttxts come into the minds of humble fouls, that ha;ire right to comfort, and (hould not be more terrified > You m'ay as well think that your money ot , cftatc is another mans, becaufc he xhink^xh o» it : Or that mo- ther mans dangers and miferics are yours, becaufe you thinly of them ; Or that you are either Kings, or Lords, or beggais» or thieves, or whatever comcth into your minds : Oi tluC ftiotltcf m»t LctfcsM Deeds by which he holdcth his Lindt,

uc

Tlii Life ef Faith. 5H

are all yo^n , bccaafe they arc put into j««r hafi<h to read.

7. And if you go this way to work, yoaare in danger ta be carryed i nto many other trrours dndfins^ and think that all is of the Spirit of God, becaufc you feel it fct upon your hearts. And foyou will feign the fan(Sifying Spirit to be the author of fin, and the lying Spirit (hall be honoured and called by his name.

Mark well thcfe following texts of Scripture, 1 Thef. t. 2, a, 3. ITe htje(cbjou bretbretii by the cowingof our Lord Jeftu Chrifi— thatyg be not foonjhak^n in mind^ or troubled^ neither by Spiritynor by word^tior by letter as from us, ts tbit the day $f Cbrifi is at hand : Let no man diceive you—You fee here that Spirit ^ IVurd and Scripture may be pretended for an un- truth.

Matth. 4. Satan often faith, It it ppritten,'

2 Cor. II. I », 1 3, 14,1 5. ^*lfc ^pofiles, and deceitful mtrk^rf tuaytramfortntbemfelves into tbeApofiles'ofChrifi^and Mmijieri tf Kigbteoufnefs \ tnd no marvel^ for Satan bimfelf i; transformed into an Angel oj light,

I John ^. I. Beloved^ believe wt evtry Spirit ^ but try the Spi^ixs^ trbetber they be of God.

Gal. 1 . 7, 8. Ifrvt or an Angel from Heaven f reach any other Go^eltoycHy Utbimbe accurfed.

Qj.cft. But how tkenfhalllk^otv when it it the Spirit vfiich futtetb any thing into my wind )

Axftv. I. The matter it felf nnuft be tryed, whether it agret with the facxcd Scripture, and muft be proved true by the Word of God. 2. The end to which that truth is brought, muft be proved to be JM^tfHigoc<^: For Satan plcadeth trutk* to finful ends. 3. The application of them to your own cafe muft be fi^ch as will hold tryal, and it muft be proved by found argument, that indeed they do thus and thus belong to you: For Gods Spirit will not bely# you, nor make you better or worfe than you are i no more than he will belyc the Scriptures.

Objs(^. Bui is it >tot the fame Spirit which fpske to tt« Apoftles^ which fpeakftb to us ? Jf thty were to bduvi him im^ m^Aateh/yf* »K]f wt^ andfeeini^b* Spirit is ab^ve the Swpture^

-jj The Life of Fditfo.

0t mujt try tb$ Scripurts by tht Sprite and not tbt Sfirit by the Scrtpturts,

AnftP. khst how pittifully ignorance beweildreth men ! I. Itisthefanne Spirit which was in the ApoftUs, and is in the weakefl Chriftian : But he workcthnokiathe finac degree: He infpired them to infallibility > being promifcd to lead tbcm into aU trutb^ and to bring aU tbings wbicb Cbriji had fpot^en r« tbtir remembrance > and he enabled them to prove this by mi* nifold miracles : Doth he do aU this by you «* or hid you the dmc promfcs? 2. The fame Spirit in them wis given to cne endy and to you for another. To them it was given to cauCe them by his infpiration to deliver all that ChriQ had taught them, and to leave it on record to all generations, as his infallible Word and Law, to be the Rule of dodrine and pra- dice to the end of the world. But to you the fame Spirit is given, to ciufc yea to underfland^ and love^ and 0^0^ this Law which is already written, and not to write or know ano- ther.

3. The Spirit indited the Scriptures before you were born : and we are fure that that is the Word of God i and we arc' fure that Gods Spirit contradideth not it fdf: Therefore youj after-pretended revelations, muftbetryed by the certain an- cient Rule, which had thefeil of miracles which yours hath not.

Obj. But bon> Jhah I k^otv vbat afplicatitntowidks of Stri" fture to my felf^ hut by the teaching of the Sfirit of God ?

Anfvp. But you muft not take every thought and fuggeftion or remembrance, to be the Spirits application. Gods Spirit tcacheth men by the light of found evidence^ which may be proved,and wil hold good in tryahHe teachcth you by excite- ingyou to rational (iudies and argumen(ation,ind by blilfing you in fuch fober ufe of Gods means : But he doth not teach you to know your ftatc, by the birc remcmbring of a text.

Dirc(i^. 9. lake heed alfo of mifunderftandiMg vfbat is the witntfs of the Spirit ^th at xoe are Gods clUdren.

Many think it is hke fome voice, or fuggeftion, or infpiri- tion within them, (aying, Thou art the Child of God. And(b many Chriftians languilh in terrours, that feel no fuch pcr- fwading Spitit in thctn. Andinany Hypocrites are deluded

by

The Lift ef Faitk. ^ $i^

by thepeifwa6oniofthcir own imaginationf. ButinScri« pturc, the word tPttntft is oft taken for [^evidence"} or an •*- jcBive Ufiimony : And the Spirits being a w/mr/r, and being i /IrW, an #4r»f/f , a p/rrfgr, a vfbite fttnc^ a new nMme^ &e. arc all of theiike (ignification : And the meaning ii, By thk tft h^w thittveMUtbechildrtHifGody cr tbatbt MbidttbtHUS^ by tbe Spirit wbieb be bat b given us^ i John ). i o. 34. & 4. 1 3. And i/ tny 9ue bdve «i#r the Spirit of Cbrtft^ tbe f»me is mne of bii, Rom. S. 9. Asifhe fliouldfay, have you the Spirit ofChri(t, or have you not ? if you have, that is a f<al^ an edrrtefi.t pledge of Gods Love, and of your heavenly inheritance, and a certain evidence or mtnefi that you are his children, G/r/. 4. i. He that loveth God as his Father in Chrift, and is fand^itied to God, hath the Spirit. Shew this Love^ and thii SdnQification, and you produce the true tpitncfi that you are the heirs of hfe. Holinefsy and Heavenlinefs^ tnd Z-«vr, is the witntfs^ fetl and etrneft \ and not chiefly an inward perfvKifion that wc are Gods children.

a. Yet this much more the Spirit doth \ when it hath fan^ Qifed us, and given us the witnefs or evidtnct in our felves^ (i J°bn 5. 19, zi.) He alfo hclpeth us to fee and kpow that grace which he giveth and aduateth in us.

3. And alfo to conclude from that evidence, that we are Qods children : And aUb to feel the inward amfert of that iwcbtfion. But all this he doth by thcfe means in a diicurHve et rational way, and bybleffing fuch reafoning to our cojn- fort.

4. Allb he comforteth the foul in another way^ di(^ind froa the way of eoucludingfrem evidence \ and that is by exciting tbe Loviofijodcndbispraifes in us, which are of themfclves de- ligbting aQs : But of this anon.

Dircd. 10. Take heed of Heretical Seducers, who nfe t» fijh in troubled waters, and to fai in with fucb perplexed eon- ftienctSy to perfwadc them that all the caufc of their trouble is their opinions, and unfound Religion, and not in them i and ckat the only way to comfort, is to cbangt thtir Religion, and to come over unto them.

No perfon fitter for a Quaker, a Papift, or any Scdary, to work upon, than a tr9ubled ntind.fot fuch arc like the ignorant

Jtc Country

* I J The Life of FaifS,

Country people in thiirr lick.ncfj, who will hearken to any one who puttcth them in hope, and procnilcth them cafe, ted moli eortidently tells them, thit he can cure them, and faith, I Wis juft in your cafe, and. rucH,or fuch a thing cured mc ; fo . will the Formalifi, and the Fanatic^, the Papifl^^nd the ^tks^ fay, 1 was juft m your condition, [I was troubled, and could get no peace of confcience, no joy m the Holy Ghoft, but was alwai^^s held in fears and doubting, till I changed my Religion v t-nd ever fincc that I have been well,and O what jdyes I have to baaft of 13 And if it be an unbound Hypocrite that is thus tempt- ed, perhaps God may give them over to find abundance of Bedlam joy, in the fuddcn change of their opi«w» : And Z*//- hiod may comfort that man, whom the truth which he ivtts falfe fo, would not comfort. But if it be a tveak^ fmcere Be- litvtr \ if God (hew him not fo much mercy as to refcuc him frow the tcmptation,he will do ai theforcfiid Country parienri he will try cne wans medicine^ and another tPontans mtdUintr^ and hearken to every one that can fpeak confidently, and pro- mise him a cure, till he hath tryed, that their cafe and his were not the fame, and that they were all butigaorant de- ceived deceivers \ and when all fail him, he will come back again, to the faithful experienced diredors of his foul.

Dited". II. // tt>eah*ieli of grace be the caufe of doubting f which is of all other, the commoneft caufc in the woild^ the way to cowfort is that fame which is the way to jirengtben grace.

Such a one, if ever he will have joy, muft be taught how to live the Life of Faith, and to walk wi<hGod, and to mbrtifie the flefti, and get loolc from the world, and to live as entirely devoted to God i and efpecially how to keep every grace in txcrcife i and then grace will flicw it ftlf, as the air doth in « windy feafon, or as the ffre when it is blown up and flamcth. There is no furcr or readier way to comfort ,than to get Faith, Repentance, Love, Hope and Obedience, in a vigorous adti- vity, and great degree, and then to keep 'hem much in adion. Mountebanks and SeSatics have other waies i but this is the conftant certain way.

D'lK^. 1 1. If you perceive that tmhle is caufedhy mlfuader- ftandiitgtheCQven0ntofGraee^ Md looking at Legal ff^ork^ ej

mritf

Tie Life of Fajfb. 515

Hffr/r, Of the grwnd offeaec^ ard cvnhokiffgthe /ufficiency of the Sitcrtfice^Mmtiy er hternfjion njCkrifk^ the principal thing to be done with fuch a roul, is, to convince him ol the im- poffibility of being jiAlificd by woiks, on legal terms •, and to ihcw hinn the ncccrtity of » Saviour, and the drfiga of God in mans redemption, and that there is hut me Mediatour be- ttpeeft G^dand mitt, and one Nana by tvhicb tve can be faved i and thatChriftis the way, the truth, and the life, and no man Cometh to the Father, but by the Son i and that hcTP^as made fin. frui who kjttvp mfiH, that we might be wade the right eoufnefs ofGodin him ; and that of God be is made unto us, tvifdont, and righteoufnefs, and fandijicathn, 4nd redentption \ and that God bath given us eternal life, and this Ufe is in bit Son » and that he that bath the Son, bath life^ and he that hath not tbt Son, bath Mct Itfe \ and that there is no condemnation to them that are in Chrifijefus, who wsl)^ not after thefitjh, but after the Spirit \ but be that believetbmtis condemned already. Thus muft Cbrifi crucified, the propitiation for the fins of all the world, be preached to them, who arc troubled mIox want of a Saviour^ or an attoncment, afacrifice, orranlbme, or propitiation for fin \ or bccaufc they arc not inflcad of a Saviour to thcm- felvcs.

But to tell a man only of the facrifice and merits of Chri^,wh9 doubrcth only of his intereji in him, and of the truth of his own Faith, Kepentance and SanOif cation, is to prate imperti- nently, and to delude the finncr^ and to deal oajariGufly with Chrift.

Dircd. 12. IfAff/rfjJcto/ybcthcciureofthc troublc^wrhicfc is Vw-ry ordinary) it will be ncccflary, i. l^eBto underhand it : And 2. lokflow the cure : Of which, having fpokcn mort largely clfc where, I fliill now give you only this brief in- formation.

I. The figns of this Melancholy are^oYcrftrctchcdjConfufed^ ungovernable thoughts i continual fear, and inclinarion to defpair, and to cry our, undone, undone > I am forfakcn of God > the day of grace is pa(t i I have finned againit the Holy Ghofl > never auy mans cafe was like mire 1 And ufually their flecp is gone or broken, and they are enclined to be alone, and to bcilv¥aic$inu(iiig, with their confounded thoughts i and at

Ttt t lift

- , ^ The Life of Faith,

laO are tennptcd to bUfphcmous thoughts, againft the ScrU pturci, and the life to come, and perhaps urged to uttci fomc bUfphcmous words againfl God > and i( it go to the highclt, they are tempted to famiih or make away themfeiTCi .

2. The cure of it lycth i. In fetting thofe truths before them, which tend moft to quiet and fat is fie their minds. 2. la engaging them in the conftant Ubouri of a calling, in which both mind and body may be employed, j. In keeping them in 6t and chcarful company which they love, and fuffering them to be very little alone. 4. In keeping them from ft*ufing^ and that meditation or thoughtfulnefs which to others is moft profitable, and a duty. 5. Keeping them from over- long (e* crct prayer fbecaufc they ire unable Cor it, and it doth but con- found them, and difable them for other duties 0 and let them be the more in other duties which they can bear. 6. And if the ftate of their bodies require it, Phyfick is ncceiTary, and hath done good to miny (ifrightly chofcn.)

Dircd, 13. Tdks beed oj f«olifij, cArttal, b^y expeSdttMs of t^mfertfrom the bare words of any maHt but ufe mens advice only to dina you intbattvay, where, by fttieHce and fait bfklntfff you may mctt vp'tib it in dutfcafoti.

Nothing is more ufual with (illy fouls, than to go to this or that excellent Miniver, whom they defervedly admire, and to look that with an hour or twos difcourfe, he (hould comfort them, and fct all their bones in ]oynt; And when they Had that it is not done, they either dcfpair, or turn to the next de- ceivers, and fay, [/ trytd tbt beji eftbem : And if fueb a maM^ samttdi it, none of them can doit. ^ But, filly foul, do Phy- sicians ufe to charm men into health > Wilt thou go and talk an hour with the ableft Phyfician, and fay, that because his- talk doth not cure thee, thou wilt never go to a Phyfician snore, but go to ignorant people that will kill thee ? Thou, haft then thy own deferving > even take the death which thou haft choten, and drink as thou hafl brewed. The work of a- Minifter is not to cure thee alwaies immediately, by comfort* able words. (What words can cure an ignorant, melancholy, •I uncapable foul \) But to diteA thee in thy duty, and in th» lie of thofe means, which if thou wilt faithfully and patiently f ta^c» thou (halt certainly be cured in dgctiint : If thou.

wilt

The Life of Faith. 517

wilt ufe the Phyfick, dyet tnd excrcifc, which thy Phyficiin doth prcfcribe thee, it is that which tnuft rcHeic thy health anil comfort, and not the ftyirg over a few words to thee. If thou Uiily look that othit mens vpordi cr fraytrs (hould cure and comfort thee without thy €VPn endetvwrs, thou maycft thank thy fclf when thou art deceived .

Dire^. 1 4. Ihc frirteifal wcaHs of cofftfctt is to live in tbt exercift of comfort d>lc dntits.

Faith, HopCy and efpccially the Loveef God^ are dutits which arc alfo mim felicity : And the excrcifc of thefe in Praifes and 'Xyartbfgivitigy ire the proper pUafure of the foul. Give up thy felf wholly to (hidy the Goodnefs and Love of God in ]c(us Chrift, till thou feel thy heart entlimed with bis Love, and fpcnd half thy godly conference in Godi praifes, and half thy daily prayers in that, and in thankfgiving v and this will com- fort thee not only by the reaftniftg way of evidence > but as a feaji plcafeth thy tajie, and as the firt warmeth thee, or as the hving of thy friend dciigktetb thee, or as health it fclf is thi pleaUirc of thy fic(h.

As the fins themfclves of not knowing God,not loving him, nor delighting in him, arethegreitcH partofthe penalty, or rather miftry of the (inner (which hath its peculiar way of re- iniflion) fo the knowledge, and love, and praife of God, and' delighting in him, is inftcad of a reward unto it fclf, and a bc^ ginning of Heaven to the heavenly Believer.

Dire^. 1%, VtveU much in Heaven, if yontfould dsftJl in torn fort. Comfort your felves and one another vitb thefe vcord^^ that tve (hat for ever ht rfithtbe Lord. Heaven is the pUce or (late of our evcrUfling comfort i and all that we have here otufi come from thence : And Faith^ and Hepe^ and Love muft ficfch it : He that will have cam »/ jo;, mufl go for it tQpafiifne, or lujis and pleafure, to an AU-boufe^ or a JVbore^ or to a Gamfr ing'bovfe^or z ftajhoufe^ or to his weal b and worldly ho- nours : But he that will have heavenly jcy, mu(i go for it by Faith to Heaven i and dwell there every day by Faith, where he hopes to dwell for ever, Heaven will not comfort either them that believe it not, or them that remember it nor i but them whofc eonvcrfatien %i\d hearts axe there, Phil. 3,

2#, 21.

T c t 2 • UnSt^

5 1 8- "^ke Lije of Faith.

Dirc^. ,i6. Set your felvci wholy todogiod, Refolvc that Y^M will be faithful taQiiift, and do all the good that you can in the wofld,an4 let him do with y>m what he will: And in thjs way you (hall quickly find, that the foundcft coiifolation will come in to youi foul»,btfore you could cxpc<^ it. Though no works of our own can add any thing f o God, nor rnuft be tru.'tcd to at. all, ma Ugal fcnfe i and though blind Libertines tell you, thit all comfort is legal and unfuund, which cime by the thoughts ofany thingm your fclvei, orany ofyour own doings j yet Godii no fuch tHv»y togodlineff, but he that will hereafter judge you to H^av<Hor HeS aecordittgto your vforks^ will now judge you to joy or forrttv of heart, ufually according toyour vf9rk^s : ff^tSdnng (hall afford .y pu feace^ ^ind iS doin^ fhtlUf/"(|Mi«you, wbenall isfaid, .- -i-iua •;, ,. .. ,. : j

Dired. 17. Laflly, hduxCy whihyMiv/int the cewforti of a^urafice^ to hold jafl thofe comforts rfbith rstiottaHy belong to common grace, and to them that have the Gofpel tfers of falvaitou. When the Gofpel carr.e to Samaria^ AGs 8. thtre roas great py in that City. It is ghd tidings in it fcif, lor guilty fouls to have Chrift and pardon Irccly olitred to thccn. Can yoq not fay, I am fure that I am regenerate, jufhfkd and adopted ? Fpr all that, if you be not Infidels, you can fay, lam fure that Cbriji^ Und Far don, and Heaven^ art freely iffertd mf, and Minivers are eorttwiffioMd to intrrat nte to accept it ^ andnothing hut my viljul and final refufal can deprive me of It ^ and jhut meotft. This, if certain i take but fo much coi^fqrt as tkie much fhoul^ Ra- tionally inferr. - ».? n

To which I might add, (he comforts of your frchahility^ when you arc mfoBQC degree of hope, that your faith and re- pentincearelir.cere, though ypu arc not certain ; But thig,Ii have more largely fpokcn of (and the reft which is needful to befpokcn on this fubjedj in the fore- named Ticatifc long ago.

The ordinary and long (roubles and unfcttledncfs sf honcft Chriftians, arc caufcd moft i. By unskilful Guides^ who are moti confident, where they arc mof^ ignorant, and riviU thofc Truths and Methods which God hath appointed for (he fetthng of mens peace : 2. And by their own lazy and nrskilful couifc > who take up moA with examining and

complaimng.

25b Life rf Faith. 519

€»mpLunittg, inftcsKl q( learmn^ more undciftanding in Gods Methods, and diligent «w<n^«^ what is amifs, ihiUht cauft ofthcw trouWe toight be tak«n awty.

CriAP. XXI.

How rfl live hy Faith in the Publick^ WoYJhifftMg ofGid,

IM«y not be Co tedious (not do that which is done clfc- whcrc^ astodirc^ you in the fcvcral parts oHVorjluf difiindly 1 but (hall only give you fomc biicf Diredions about ?uhlic\W9rjht^ in the general.

Dired. i. Cfimtmt before God vpitb Fharifaical conceiti of the wirthintfs of your felveSy or IForfhip, as if you offered him fomcthing which did fbtige him: But come as humhlt rectivtfs, thdt need him and his graee^ vpho needetb not you \ and as learners that bops to be tvifer and better hy drawing neer to God.

You know Chrifts inftance of the prayers of the Phirlftc and the Publican : And remember that mmy a ones heart faith, 1 thanks thee Lord that I am mt as other men, or anbie Pub- lican, whofe tongue can fpend an hour or more in fad confef- fioni ; yea and that it is thofe very copies confe^jons of their badaefsy that puff them up as if they were Co good.

Yea many a one that in opinion is moft vehement againft^ff eur wn^s in our Jttjiification, or lookjng at any thing in ourfelves at aO, to make its acceptabk with God, as being againft free grace in Chrift, do yet look fo much at that which if for is conceited to be) in tbewfelves, that few Churches on earth arc thought worthy of their comrriunion.

Note alfo that it isfacrificing which is commonly the Hypo- crites Worihip in the Old Teftamcnt, and hearing K\d obeying which henegUtSteth, and God calls him to : Ai you may fee at large in Tfa. i. throughout i and maKy other peaces, Pfal. 40.6. Sacrifice tindcffering thou dtdji mt require: Mine ears haHthou optred,&c. So P/j/. 50. 8, 9, &c. / wiVnet reprove theefortby facri fie es and burnt offtrings, to have been oontinnaUy

before mt 1 / vpiUtak^ no buUock,out of thy boufe For eve*

rjfbeafl of the Forefi is mine, &c. If J were hungry^ I would mt

t^tll.

ftU thttjor the tvorld is minCf and tbt fulnefs therttf^-^^jfir to G»d tbankigiving, sud fay thy vvt to the moft High. And

caHupoM me in the dty oftroublt. But to tlr« mickfd^aith

Gody What haji thou to do to dtcUre my Statutesy or that thou /houldefl take my Covenant In thy mouthy feting thou hatefi y». JlruQiony andeafiefi my mrds behind thee

I Sim. 15. 22, 23. Hath the Lord delist inhurnUofferrngSy and facrificesy as in obeying the voice of the Lord f Beholdy to obey it btttertbanfacrificey and to hearks**^ *'("'« the fat of Rants.

Pftl. 4. 3, 4, 5. KnoiPy that the Lord hath chofen the man that it godly for himfelf*- — ■ — Stand in awe and fin not-^' Offer the fasrifces ofrigbttoufnefs"'

Pfal. 51.17. The facrifices of God are a hrckfn fpirit.

Matth. 9. 13. & 12. 7. Learn wphat this meanetby ImJlbave tneuyy and mtfacri^ce-"

Ecclcf. 5. I. Keep thy foot vehtnthou got^ to thehoufeofGod, and be more ready to beary than to offer the facrifice offooh^ for they kflovf not thtt tbty do evil.

AH this tcllcth us, ihtt fools and hypocrites, while they difobey Gods Lavir^ do think to make up all with facrifice, or CO appcafe God with offering him fomething that is excellent : But the acceptable WorChippet Cometh to God ^si penitent y 0 learner y rcfolving to obey > as a Kueiver of mtrey^ and not a merittr.

Dirc^. 2. Over-value not thereftre the manner of yourovfn IVorJhipy and over-vilifie not other menSy of a difertnt modi : And make not men believe that God is of your childifti humour,and valuethor Tilifiethn'0r<//,andor(^«n, and /9rm5, and ccrcino- ntcs, as much as fclf conceited people do. ^ If one man hear another pray only from the habits of hk mindy and prefent defireSy he rcproachcth him as a ra(h pic- fumptuous fpcakcr, that talkcth that to God which he never foreconfidered. As if a beggar did ra(hly ask an alms, or a corrc^ed child, or a malefador did inconHdeiately beg for paxdon,unlcrs they learn (iift the words by rote.'or as if all mens convcrfe, and the words of Judges on the Bench were all rafli » or the counfcl of a Phyfician to his Patient, becaufe they ufc not books and foims, or fct not down their words long before.

And

Tte Life of Faith, 5 j i

And if tnothcr man hear a fornn of prayer, cfpccially if it be read out of a Boole i and cfpccially if it have any di(brdcr or dcfcd,hc ftickcth not to revile if, and call itfalfe Worjhlf^ and mAHi Invtutum^ and perhaps Idolatry^ and to fly from if, and make the world believe, that it is an odicus thing which God abhorreth. And why fo ? ArejourvPordsCo much more ex- cellent than the words o( other t ? Or doth the fiooJ^, or Prp/f, or ftHy make them odieus to God > Or are all words bad which are rcfolvcd on beforehand ? Is the Lords Prayer and the Pfalms all odious, bccaufc xhty zxthook^^crna? Or doth the command of other men make God hate them ? Let Pa* rents take heed then of commanding their children prelcribcd words. (Nay rather let them take heed left they omit fucfi prefcripts :) Or, is it the diforder or dcfeQs that makes them odious ^ Such are not to heju^ified indeed wherc-ever we find them : But woe to us all, if God will t\(4 pardon diford<rs and dtfeQi^ and accept the prayers that are guilty of them.

Many a time I have heard fuch forms of prayers, whofc difordeis and defects I have much lamented (and done my pirt to have curedj and yet I dutQ not fo reproach them as to fay, God will not accept and hear them ; Or that it is un- lawful to joyn in communion with them. And many a time I have heard as fad diforder in extemporate prayers fomc- times by wrong methods, or no method at all ; fomctimes by vain repetitions i femetrmcs by omitting the chiefcft parts of prayer, and fometimes in the whole (trein, by turning a frayer mto a Strnon to the hearers, or a meer talk or narrative to God, that had little of a prayer in it, favc very good matter, and honeft zeal. And though this prayer was more di(br- deily than the forms which (prbaps intbat frsyer) were ac- cufcd of di(order i yetdurA I not run away from this neither, nor fay, it is fo bad, that God will not hear it, nor good mca ihould have no comunion in it.

ItiseaHc (^but abominable^ to fall in love with our txvti^ and to viltfie that which is againft our opinion, and to think that God is of our mind, and is as fond of our mode and w^vf as we are, and as exceptious againft the way or words of othec men, as childifh, pievifh Chriflians are. Look on your Book^ •od icad, or learn your prayer in wordf, faith one, or elfc

Uuu God

^22 '^^^ ^^fi '/ F^'^^'

God will.not hear you ; Look off your Book, and read not or learn not the words, faith another, or God will not hear you. Bnt oh Umenrable, that both of them tremble, not thus to abufe God, and add unfo his Word, and to prophcfic or fpeak falfly againft their brethren in his Name i nor to re- proach the prayers which Chriftprcfenteth from his fcrvanrs to the Fither, and which (notwithftanding their dcfcdsj are his delight !

Dircdl". 3. Offer God nothing as worfhip, which is co«- trary to the ferft^ihn of his Nature, as far as you can avoid it : And yet feign not that to be contrary to his nature which he commandeth. For then it is certain that you mifundcrAand cither his nature or command.

Dire(ft. 4. Never come td the Father hut hy the Son •, and dream not of any immcdiare accefs of a (inner unto God, but wholly truft in Chrifts mediation. Receive the Fathers will from Chrift your Teacher, and his commands fromChrift your King, and all his mercies from Chrift your Hiad, and fhe Treafury of the Church, and your continual InterccflTor with God in Heaven. And put all your prayers, praifes, du- ties, alms, into his hand j chat through him alone they may be accepted of God.

Dire6t. 5. WnAcx^zr\A vftWhov^ far the Scripute uafarii' xular Kule fas to the fibftanceof Gods Worlhip) and how far it is only a general Rule (as to the circumftances) that fo you may neither offer God a Worfhip which he will not accept i nor yet reje(^ or oppofe all- thole circumflancesas unlawful, which are warranted by his general commands : (Oi which t have fiid enough elfcwherej

Diie^. 6. Lookjir/f andmofk to the exercift of intPArdgnct^ and to the JlPiritual part cf JVoYJhif (for God will be worfhip- ed in fpirie, ,'and in truth, and hateth the Hypocrite, who of- fereth him a carkafs, or empty (hell, and ceremony, and pomp, or length of words, inftead of (ubftance i and drawcth nee» him with the lips, without the heart :) And yet in thefccond place, look carefully alfo to your vpords, and order ^and outvpard %ehaviour of the body:For God muft be honoured v/ith foul and body. And order and reverend folemnity is both a helf to the »fffi3hns dthe foulj and a fit ettfre^n of them.

Ncv*

The Life of Faith. 525

Ncvei forget that h^fecriticsl dcsd formdlity^ and ignorant^ felf-conceittdyfsrtatical cxtravagamits^ are the ttvo extreams by which the Devil hath laboured in all ages, to turn Chi ifti Woi(hip againft him, and to dc(!roy the Church and ReU> gionbyfuch falfc Rcligioufhcfs.

The poorPopifliFormahAson oncfide, mortifie Religion, and turn it into a carkafs , a comely Image that hath any thing (lyclife. And the Fanaticki on the other Hie, do call allthccnormities of their proud and biuOering fancies by the nzmc of j^iritual devotion t and do their worli tomakeChti- Aianity tofccm a ridiculous fancy to the world : Efcapc both thefe extreams, as ever you will efcape the dithonourirg of God, the dividing, and di(^urbing, and corrupting of the Church, the deluding of others, and the difappointing and de- ceiving of your fclvcs.

Dirc^. 7. NegleSi not any helps pohicb ym can have, hy the exctOent gifts of any of Chrifts Minivers or flockj i and yet taks beedtbat tbrovgh pre\udicey or for the faults of either^ you vilifit. or rejt^ notbiug vphich is of God. But carefuty diftmguilh bettvetn Chri^s and theirs.

Communion with the boliejizndpurefi Aflemblics, is more dcHrabic than with the le(s pure. But yet all that is left de- ^raW^ comparatively, is not fiftplyunlatpful, nor to bcrcjc<^ed : The labours of an abler and more faithful Miniftcr, are much to be preferred before theirs that are Icfs able and faithful : For God workethufually according to the aptitude of the Means ^ and of the receiver. To the recovery and falvation of a foul it is necelTary, i . That the Vndtrjlanding be made ivife : «. That the Heart or ff'iH be fan^ificd by Love. 3. That the . Life be bofy and obedient.

To the firfi of thefe there arc three things needful i i. That the Vrtdtrfiatiding he atvak^ned: 2. That it be illuminated'. ^. That it be freferved from the fcdu^ion of tcmptationj to deceit.

Now an able and faithful Pafloi is fuited to all thefe cffcdts: i.He is a lively Preacher to avcakin the underAanding : 2. He is X deary intelligent, wetbedicaland convincingTachcr, to illu- minate it: 3. He czn confute gaivfayersy indtcititcob')z^ion$, and fiiiiBc thie caviU of tempters and deceivers to preferve it. Uuii 2 And

-24 The Lije of Faith.

And 2 Hcfpciketh all from the unfeigned Love of Gad ayid men \ and as all his words do brcithc forth Love \ fo thty arc apt to kindlt fuch love in the hearers: For every a^ive nature tendcih to propigation.

3. And the fco/i/ff/j of his /i/^ as well asdoftrine, tcndeth to win the people to a holy lift : So that he that loveth his own foal, muft not b: indifferent whit Paftor he chufeth for the help and condu^ of his foul i but (hould mofl carefully fcek to get the bcft or fittcfl for fuch ncccflary ends.

But yet it followeth not that a weaker or worfe may not be heard, or may not be accepted or fubmitted to, in t cafe of ncccffity j when a better cannot be had, without more di- fturbance and hurt than the benefits are like fo rccompence. And when we live under fuch a weak, or celd, or faulty . Paftor, our care muft be fo much the greater, that wc may make up that in the diligence of our attention, which is want- ing in his manner of expreflion \ and that wc make up that in a care of our own fouls, which is wanting in his care : And that our knowledge of his failings tempt us not to flight the truth which he delivercth i and that we rejcd not the matter for the manner : The Sheep of Chrift do k^cvo bis voice, and they know his rvords, and reverence and love them/rom what mouih foevcr they proceed. A Religions %'dous man that pte^chcth falfe doQrifte, is more to be avoided^ than a cold or fiandaUui man who prcachcth the truth. If you doubt of this, obfcrvc thefc texts.

Match. 23. 2, 3. The Scribes und Fharifets fit in M$fes feat i AO therefore i*>ba\foever they hidyouohferve^ that ohferve and do : but do net ye after their wor/y, for t bey fay and do Hot.

Ak^s I. 17. For be (Judas^ wat numbred with us, and bad thtainedfart ofthit Mintjiry. Judas the thief and traitor was an Apo(ile, called and fent out by Jefus Chrift.

Phil. 1. 15, &c. Some indeed preach Cbrifi even of envy and firife, and fame alfo of good wiV. 7he one f reach Chriji «/ eon- tent ion, not fiHcerely^ Mpff^g ^0 <^^^ t^^t^i^n to my bonds — tfihatxhen^ NotmthjUttding every rvay,a>bether in freience, or in truth, Cbrijt if peached, andl do therein reyyce, yea and xf>iB rejoyce-

Rom. 16. 17' J^tnf J btftfcbjfou ^rfj^r(fi» MarKthem tpbicb

cavfi

The Life cf Faith, 525

etufe divifions and tfftnces contrary to the doQrine which ye have learned^ and avoid tbem---

Ads 20. 30. Of yopr otPM plves Jha§ tnen arife, [peaking per^ verfe things^ to draw axvay Difcifles after them.

Gal. I. 7, 8. Ifve or an Angtl from Heaven hitf;r another Go^el, lit him he acCurfed- -

Is not all this a plain dccifiun of the cafe }

Dircd 8. While you prf/(fr/o(?tf/C(3«m«mo» with the ;>«yfyf Churcbe s J xndtefi taught and ordered^ (or your owrt edijicationy take heed that you rf'/o»'» «ot a diflant and mental communion vPitb any fait of the Church ofChrift on earthy xvhicb Chrifk him- felfdifowneth not. But /ir/^ remember that you arc members of the Vniverfal Church, and as fuch in luental communion with the whole, prefent your felvcs and fer vices to Ghrift > and next as members of your Particular Church.

It is true, that you muft not own the corrupions of any Church, or of any of their Worlhip i but you muft otfn the Church hfelf, and own all the/w/^/J^wc^of the Worfhip which is good, and which God owncth. God doth not rejcd the matter for the manner y nor the vhole^ for sl faulty part where the heart is fincere that offcreth it : nor no more muft you. And if they force you not to any adual fin (as by falfe fpcak- ing, fubfcnblng, or the like) you muft fomctimcs alfo locally joynwith fuch Churches, when occiiion rtquireth it : (As when you have no better to go to, or when it is neceflary to (hew your mental communion, or to aveid (chifm, fcandal or offence.) As you muft not apfrove of your otPnfdUingj in Gods Worfhip (as in the manner o( prjyin^^ preaching, &c.) and yet muft not give ovrr worfhipping God, though you arc alwaics fureto fail i even fo mull you do by your communion with others.

And here I would carncflly intrcat all thofc that are in* dinable to finful reparation, to think but of thefc few things.

I. What is more contrary to Chriftianity than Pri^e ? and what is a plainer fign of Pride, than to feparare from whole Churches f and perhaps from moft part of the Chriftian world, for (uch faults as are no greater than others of our crrn f and to fay, They arc too bad foi (uch is you to communicate witht

U u u J 1. Whether

-25 ^** ^^fi of Faith,

2. Whether it be not much contrary to that clemency of ]efu$ Chrift, by which he pirdoneth the failings orBclievcrs > and which we have need of our felves as well as others > And ■whether it be not an horrid injury to our Lgrd, to afcribc ki* inhtritance to the Dfvily and to call thofe oat of his Church whom he himfelf rcceiveth, and to deny fo many of his fer- vantstobc his ?

^ How great a loft is it, to lofeytur fart in all thofe prayers of the Churches Chow weak foevcr) which you diforvn ? And how can you juftly expeft the benefit of fuch prayers ?

I would not take all their riches for my fart of the benefit of thofe prayers of the Churches of Church, which fome rcjeft becaufc they are extemporate^ and others bccaufe they are/crwj, ot hookcfrayerSy otiwpojedi nor would I take aU their jveMlth and honour, for my fart in all the prayers of the Vnivtrfal Cibttfc/b, which are guilty of mote difordcrs, tautologies, un- meet exprcffions, and manifold defeds, than any that I cvei yet heard from thofe Mmiftcrs that pray either by habit or booJ^f

D\te&. p. Taks ^'^^ ^oXh tf carelefttefs and curiofty in tbt tvorjhippingof God. Avoid carelefntfs, becaufe it is frofhanc^ nefi and contemft : Therefore warch againft idlcneis of mind, and wandering thoughts, and remember how great a work it ii,tofpcakto God, or to hear from him about your cv«- kfling ftatc.

And yet euriofity is a heinous fin : When men arc fo nice, that unlcfs there be quaint phrafes, and /tn; cadencies and {ingles, or at leaft a very laudable Oyle, they naufeate all, and arc weary of hearing a homely ftyle, or common things: when every unmeet expreflion, or tautology of the fpeaker, doth turn their ftomachs againft the whoIcfomeAiood* This cu-> lioHty Cometh from a weak and an uhhealthful flate of foul.

Dired, lO. Laftly, Ltt your eye (f Faith he aV the vphile uf- «M the heavenly Hofiy or Church trittmfhant : I remember how they tporjhif God: with what sri/y^iw, and furity, ^nA fervour of Love, and /k<:r«d p/;4/4^rr, and with what KHity, and f etffff , and concord ? And let your Worfhip be as much compofed to the imitation of them, as is agreeable to the likcncG of out ctnditioR uBte theirs. There

7ht Life ef Faith, 527

" There 15 no hypoaific, dulncfs, darkncfs, errours, fclf con- ceiCcdnc(s, pride, divifion, faiftion, or uncharitable contention: Oh how they burn in L<)ve to God ? and how itvttx that Love i; tothemfcIvcsP and how thofc fouls work up in heavenly Joyes to the face of God, in all his prji/^i. Libaur as it were to yyn your fclves by faith vp'i^b thtn, and as far at ftandcth with your different cafe, to imitate them. They are more imitible and amiable, than the pureft Churches upon earth. Their love and bit (Ted concord is more lovely, thin our un- charitable animottticf, and odious fi^ions and divifions are.

And remember alfo the time when youmuft meet all thofc upright fouls in Heaven, whofe manner of Worship you vili- fied, and fpake reproachfully of on earth, and from whofc communion you turned away : And only confider how f»r th(y (hould be difowncd, who muft be dear to Chiift and you for ever.

The optn difovPning and avoiding the ungodly and fcsndahuSy is a great duty indue feajon, when it is regularly done^ and is necejfary to call: Jhame on fin and fnnersy and to vindicate ike honour oiCbriftiamty before the wPortd. But otberwife it is but made an inftrument of pernicious pride, and of divifions in the Church, indof hindering the fucceflbs of the Gofpclof. Chrift.

CHAP. XXI r.

Uovp to fray in Faith.

PAding by all the other particular parfs of Woiftiip a& handled elfewhcre (in my Chriftian Dirc(ftoryJ I (haU only briefly touch the duty of prayer -^ cfpecially as in pri- vaTe.

Dircd. I. Lttyout heart had your tongue^ and he the fottn^ tatn of your words \ and fuffer not your tongues in a cufkmary vo- lubility to over -run your heart r. Vefirefir^y and fray next , and icmember that defsre is the ftul of prayer i and that the hcart- fcarching God dothhitc hypocrific, ind. will not be mocked, A?4«^. 6, 1,3,4. JDiiea.

528 Tke Life of Faith,

Difcdt. 2. Ttt do not forbear prayer, bee aufe your defires sre M It fo earned as you a>9uld hive them. For i . Even good de- fircsatc 10 be begged oi God ; 2. And fuch dcfiics as you hivc towards God, muft beexcrcifed and cxpreffcd, 3. And this is the way of t^eir ufual increafe. 4. And a prophine turnirg away from God, will kill thofe vpeat^ defires which you have, when drawing near him in prayer, may revive and cherifh them.

Direct. 3. Remember ftill thztyoufray to a heavenly Father^ vbo is readier to give, t hart you are to receive or ask^ If you knew his Fulneft and Goodnefsy how joyfully would you run to him, and cry Ahha^ Father ? John ao. 17. Luke 12. 30, 32. Mark II. 2$. Match, d. 8, 32.

Due^. 4. Go boldly to him w the Name $fCkrtfi alone. Re. member that he is the only Way and Mcdiatour. When guilt and confcicn(;e would drive you bick, believe the fufficiency of hisfacri^ceandattoncment. When your wcaknefs and un- worthinefs would dKcourage you, remember that no one is fo tforthy^ as to be accepted by God on any other terms, than Chrifts Mediation. Ome boldly then to the 'throne ofGrace^ hy the neve and living tp ay y and put your prayers into his hand, and remember that \\cfiiUlivetb to maks interceffionforyoUf and thtt he appearethbeforeGod in the bighefiy in your caufe, Heb. 10.19. Ephef.^.ii.Rm.^.2.Heb.9.24. 8c 7. 25,2^.

Dircd. 5. Defire nothing in your hearts which you dare not pajfor, or which is unmeet for prayer : Let the Kule oifroyer^ be the Rule of your Tie fires. And undertake no buHnefs in the world, which you may not lawfully pray for a bkffing on.

Dired. 6. Vefire and pray t$ God, firfi^ for Gcdbimfelfy and nolhing lower t and next for aS thofe fpiritual blefjjngs in Chrijty which may fit you for communion witlf him.^ And lajily^ forcor- p3ral mercies y as Chc mians to thefe, Matth, 6.33. P/iii/.42.i,2,3, &c.P/tf/.73.2S, 26.

DircA. 7. Pray only for what is promiftd you^ or you art eommanded to pray for : And makf not promifcs to your felves^ and then look that God (hould fulHl them, becaufe you confi- dently believe that he will do it » and do not fo reproach God, as to call (uch fclf- conceits and expcdtations, by the name of a farticubr Faitb : For where theie is no word , there is no ^~ faitb, Diicdt.

The Life of Fail k, 529

Dirc<a. 8. H^hat God hath ^omf«d,eoHpdeMtlyexfea\tb6ugb pufeelno atifwer at tbeprcfent. For moft of our prtycrs arc to be granted for the things dcfued to be givcnj at the harveft time, when we (hall have aO at ence. Whether you find your felves the better at frejcHt for prayer, or mt j b:lieve that a word is not in vain, but you (hall reap the fruit of all in fea- fon, Lukj 18. I, 7, 8. Jawes 5- 7, 8.

Dired. 9. Let the Ltrdi fraytr be the Kulc^ for the matter and netkod of your dtfires and frayers. But with this dilTcrenc*: It muQ altvaies be (he Rule which your defirei mui\ be fornned to, both in matter and method. You muft alwaics /ir/f, and moji defire the haUcmng of Gods Namr^ the ceming of his King- dom, and the doing of hii rviO on Earth as it is in Hcaven^bcfoic your ovtnbcitfgy or veQ-heing : But this is only a Rule for yout General Prayers Cwhich take in aU the parts :) For when you cither intend to pray only, or chiefly for fomc one particular thingy you may begin tviththat, or be moji upon ir.

Therefore all ChriAiant (hould fpccially labour to under- hand the ttue fenfe and method of the Lords Prayer (which God willing, I hope elfewhere to open.)

Dircd. 10. B: more careful in fecret of your affedionSy than •f the order of your vp or ds (yet chuling fuchasaie aptcft to the matter, andfittcft to excite your hearts^ But in ytur families «r tvith otkersy te very careful to fpeah^ to God, in words wbick tire apty and orderly, and moving *, and to do all with fuch skill, and reverence, and ferioufnefs, as tendcth (not to encreafc,batj to cure the dulnefs, hypocrific and unreverencc of others, £c« <:/«/. 5. I, 2.M4tfi). ^.7,8, 9,io,&c.

Dircd. 1 1. Fray as earntfily as if God kimfelf tvtrt to he moved VPith your prayers: Yet fo as 10 remember, that the change is not to he made upon hm, hut upm yeu. As when the £o«-w4« layeth hold upon the tfl«i^, he draweth the Boat lo it, and not the bank unto the Boat. Fnyct fittethyou toreceiie the mercy i both»flt«rtfi7y ai it excireth your dtfires after ir, and m0rtf^> as it is a c»»i/rw« on which God hath promiftd to give it ; when you pray you tell God nothing which before he knew not better than you ; But you tell h>m that in confcf- fion and petition, which he n>iQ htarfrcmyour otrn mouths, be- fore he will judge you meet for the mcicics which you arc to pray for. Xxx In

520 ^'^^ LificfFaJ$b.

In fumm, fraj^ bcciufc you believt that praying Btlicvtrs (hall hive the promifcd blcfing : And believe pirticuUrly and abft-^ luttly^ thkt }ou (haU have that prowijfd Htfftng thiough Chiift, bccaufc you arc praying BclitvtrSy and thercfoi e the pcifons to whom it IS promifcd.

CHAP. XXMI.

How to live hy Faith tctvards ChtldrcHy and otbtr ReUti^Jif,

Diied. i.Ty^iifvc Gcdt Fromifes mtde to Believers and their jijfetd:(o(whichl have written at large in my trea- tife of Infaot-baptifmOAnd labour to undcrftand how far tho'c promifts extend^ both as to the perfons and the bleJJJHgi.Thcte was never an igc of the world, in which God did not di- ftinguifhthe Wy/rei, even Believers and their Gbildren, (torn the reft tfthe wirld^ and take them as thofe chat werefpecially in his Covenant.

Dire^. 2. Let not your conceits of the bare bifth-priviUdge^ fnakfyou omityourferivut^fuletun and believing Dedieattonofthem unto Gody and entering them into kit Covenant,

For the reafon why your feed is called H»ly^ and in a better eafe than the feed of Injidelt^ is not meerly bccau(c they are the fjf-fpring of your bodies^ and have their uatvres from you v much lefs as deriving any grace or vtrtue from you by genera- tion : But becaufc you are perfons your felves who ifave dedi- eatedyour felves mth aU that you have^abfoltttelytoGod by Ghrift: And they being ^owr ovn^ and therefore at your difpofal^ your nih are taken for iheir rr>ills, Co far a« you a^ in their names, and on their behalf : And therefore when you dedicate tbm to 6»d, you do but that which you have both ptver and coni' mandto do : And thcrdoic God accepteth what you fa dedicate to him. And Baptifm'is the regulgr tPay in which thiededi- aation flioutd be folermily made : But if through the want of a kfinifter, or rvater, or r imr, this be not done, your htlievingde* dication of your child to God^ without Baptifm (hall be accepted. Foritisthe/M^i^/iMcr) and not the/igit, th^fp^ff, and not the WiUjy which God fcquircth in this cafe,

Qoeft.

Tlie Life of Faith . 53 1

Qjcft. Burr v>h»t then JhaVrve thinks ^ the cbildren of gedly , Anabaftijis, »hofc Judgement is ugainji fttch dcdieatidn?

AnftP. Many whofc Judgement is againft baptizing tbem^ is not againft an oflTcring or dedieatifig thtm to God. And thofc who think that they arc not allowed /o/fww/y to etiter them irtti Ctvetiant vrith God, yet really do that whkh is the fame thing : For they cannot be imagined, to be unwilling, to dedicate them toCod, to the utmoft of that intorcft and power, which they undcrftand that God hath given them : and doubtlefs they moft earncflly dcfirc that according to their capacity^ they may be the children of God, and God wiQ Be their GodinChrifl. And this vertuat dedication Tccmcth to be the principal rcguiHtc cm- ditiftn.

But yet as the i/nt'tf^ricr/i are Cordinarily) without the vi- fiblc Church and its privilcdgcs i fo if any be Co blind, as nei- ther explicit ely nor vertuaHy to dedicate their feed to God i I know no promife of their childrcns falration, any more than of the feed of Infidels.

Direct. 3. If the children of true Chrifiians dedicated by the Parent i tviO to God, through Chrtfij fhall die before they come t9 the ufe ofreafont the Parents have no cohfe to doubt of their fal- vation, ''*•' • ^- '' ^ _

Itis thccondufion ofthe Synod ofDjrtln i^rtic. i'. And thereafon is thif.

If the ?arent and child be in the fame Covenant^ then if that Covenant pardon and adoft the Parent y it doth pardon and adopt the child: But the Ftfrr^r and child ^jc in the J^me Covenant : Therefore, &c. ':' ;^/^'' ' ;^^ .

God hath but one Covenant on his part, whith is fetfed bjr baptifm (as I have proved at large to Mr. Blaks.) Indeed fomc are only txttmally in Covenant with him on their parr^ that i», they did covenant only with the tongue ^ and not the heart : Atid con(equcntly God is no further in covenant With them, than to allotf and command his Minifiers td receive them into the ytfible Church, and give them its priviledges i and is not zstPromifer in Covenant tfith them at all himfelf, either for inward^ or for outvfard hltffxngt. He hath not one Covenant which givcth outtvard^ and another which givcih int^ati Wcffings. . ')-.'I;»/3.^

X X X 2 And

if ^2 fhe Life of Faitb.

Maai!!AMiriBa

And it is here fappofcd, that the only ctndition prcrcquifite oirihc /«/4«ti pair, that he may hivc right to this Covenant, and its blcrtings, is that he be the feed of a trut Btliever^anddt' dieatid in Cnentnt to Godhy the Parents tvill or aS. Adatl Faith is not picrcquircd : Seminal grace may be inherent, but 1. l^ot k*ton>n to the Bapiz^tr : 2. Nor prercquircd asacij»- ditisn j but Hkcr to be given by vertuc of the Covenant. No- thing elfe therefore being piercquifite as a condition, itfol- lowcth, that as the ParcKts drdieatitig themfelvei to Gody if idftized at agey is the condition of their certain title to the p-efent bUfftrigs of the Covenant (viz. that God be their Father^ Chrifi their Saviour, and the Spirit in Covenant to operate in them to fan^ificaiion, and their /i/>f are all pardoned, and they are hein of Heaven) even fo upon the Vitcnts dedication of thiir children to Godytbey have right to the fame blcffingsiclfe why do we baptize them, feeing Baptifm in the true nature and ufe of it,is a folensn dedicating them to God^ in that fame Covenant ^and a folemn invefling them in the relations and rights of that fame par- doning Covenant^ and not in any other.

I do not fay that all baptized JnfantSy Co dying, arc faved, be they the children oihfidels^ ot Heathens, and remtiningtheif true propriety i nor thofe thit arc offered and baptized ncvei fo Wrongfully, or hypocritically ^ nor Will 1 ftay.to difpute for whatlhaveaflcrted. But i. I exhort Ghriilians ^r/iVt/i;fg{y to dedicate their children in Covenant with, God in ChriA .* And 2. To believe that if they To dye, that Covenant ofChrift Corbiddeth them to doubt of their falvation. •.

Dircd. 4. Let your Duty he anfxverahle to your hope: And do not only pray for ymr childrens fanQificatiWy but if they live, endeavour it by aHprgible earey in a vpife and godly e ducat ioul

Remember that natHre, and your dedicating them to God, doborhoi'//gf^o« to this ftfrr for their (alvation. And that the education of children, is one of the greatt^ duties in the world, for the fervice of Chrift, and the profpciity of Church and State : And the negle(^ of it, txot the fmallcft caufe of the luine of both, and of the worlds calamity.

Many a poor, fottifh, lazy Profcffor have I known, who cry outagainflignortfffr, duwsh and unfaithful Minifiers, as guilty of the blood of fonLs and are fo reltgim^ as to fepirate from

the

the Life 0/ Faith, $13^

the AfTemblies that have Miniftcrs that are but partly futh i when as their tifH children are almoft as ignorant as Heathens,

and fhcy only ule them to a few cuftomary/orw<i/<J«fif5( while they think they arc enough agAM^ forms) and turn over the chief care of their inftrudion to the Schoolmaftcr. And arc thcwfdves fo ignorant^ dumb and tdle\ unf^thful and unnafura! to their poor childrcns fouls, as that it is a doubt whether in a well-ordered Church they ought not to be dcnyed commu-, nion themfelvcs. They fo little pra^ife, Veut. il. 18, 1^. 6c5.7. E/>i<i/:6.4, &c.

Dircift. 5. If your children live to the fiifb in <f« ungodly cmrfe of life^ contrary to the Covendnt xvhich by you they made, tbey forfeit all the benefit s of the Covenant : And you can have no fijfurance by any thing that you can do for thent^ that ever they fhaO be converted (though it ii not fajl hope.) And if they be coH' vertedat agey tbm pardon and adoption wiUht the effe^ of Gods Covenant y at then it tvas newly entered with tbemfilveiy and not Of it was made before for them in infancy.

Dirc^. 6. Tet becaufe that /f/fl wbiU there is life, there it bofe^ you ought net by defpair or negligence to omit prayer, ex- hortation, or any other duty which you can perform in ordcf to their recovery ; And though now they have wills of their otVHy their falvation is not laid fo much upon you, as it was in Infancy, at their HiA covenanting with God i yet Hill God will (hew his love to his fervants in their feed > and faithful endeavouis are not vainnor hopclcfs V and therefore it is fiill one of your grcatcfi duties in the world, to feck their true re- covery to Chrift.

Diied. 7. 1} God tttaJ^e ycur children m fcourge, or a heart- breaking t9 you y bear and improve it as becomes Believers i That is t

I. Repent of your own former finj youiowa youthfuU lufts > your difobcdience to your Parents > your carnal fond- nefs on your children i yosr loving them too much, ^nd God too little f the evil examples you have given them i and youc manifold negled of a prudent, fcafonable, earncfi, unwearied inOru^ing them in godlinefsi your bearing with their fin, and giving them their own wills, till they were mafterlefs^5cc. Renew your Repentance, and you have got fomc benefit.

Xxx 3 ii Think^

-7-

2. Think how unkindly md unthankfully you hire dealt with • griciousSAviour, and t h:avcnly Father.

3. Let it take off your affcdions frotn all things under the Sun, and call them up (he more to, God : For who would love i world, where none arc to b« truHed, and where all things are vexatious, even the children of your love and bowels.

Dire6^. 8. // they die imptnitefitfyy and perijh^ wowrti for »thenij butv>ith thentoderatiottcfBcUtvers : That is, i. Con- fider that G3^« tftcretbeovpnerol your children, than^-eM /ire\ and may do with his own as he lift. 2. And he is motcnnfe and merciful than you i and therefore not to be murmured at as wanting either. 3. And it is an unvjluablc mercy that your oven foulh fandificd, and (hall be favtd. 4. And the moft god- ly have had ungodly children before you. Adam had a Cain^ iiVoflijhad aCfrtfw, Ifaachzdtn Efau^ Vavidhtdzn Abfahm, &c. 5 . And if all the godly that pray for their chiidrens falva- tion muft be therein gratified, all the world would then have been faved. For Noah would have prayed for all his children, and they for theirs, and Co to the worlds end.

Object. Ob but my coufcitnce tclletb wr, that it is my eWH fn which hatb bad a hand in their undoing. mtAnftv. Suppofc itbcfoi it is certainly a ^tfr<;/(7ifji/^/7;f. Da youthen recent ej it ^ or mt f If you rt^ent \ as you mcum for your relatiPMS •-, (b you (hould rejoyce that God huhforgivtH yen. For repentedfm is certainly pardoned to you, znd p/erdonedfm to you, is as great caufe of joy, as unpardoned fin in your rela- tions is caufc of forrow. Therefore mourn with fuch mode- ration, and mixed comfort and thank(giving, as becometh one that livcih by faith. The affli^ion indeed is nfcr tnd great; and heavier than any calamity that could have befallen their bodies, and is not to be flighted by an unnatural infcnfibility : But yet you have a God who is better to you than a thoufand children > and your crofs is but as a feather, if you fct it in the ballancc againt) your blclTings, even the Love of God, and your part in Chii(t, and life eternal.

CHAP.

rbe Life »f faith, 535

CHAP. XXIV.

HjXv hy Faith to order our jiffeGiom t§ fuhlick^ Societies^ €nd

thi unsonvtrttd vpotld.

Dircd. I . '"Y^Aks hted that you kfe not that common Love X which you ovpc to wgHkjnd, nor that d( fire of the inereafe of the Kingdom of Cbrijt, which mnfi ks'pfp in yo^ * confia^ coffifafjion to the uneonvtrted world, viz. Idolater/, In-' fidelt^ andiingodly Hypocritet.

Itispittiful to obicrvc the unchriAian rcnflcfnefs of mo(\ zealous Profcffors of Religion in this point : Though God hath parpofdy pJt the three publick Petitions tirft in the Lords Prayer, to tell them what they rauft firft and n\ol\ dclirc, that i}, the ballowiui of hii Name, and the coming of his Kingdom, and the doingof hii fftUenEarth ai it ii in Heaven \ yet they (ecm not to UHderft and it, or to rrgjr^i it : But their thoughts anddcfiresarc as felfijh, Mnd pivate, and narrow^ as if they knew nothing what the fForld or the Church is, or cared for neither. Their mind and talk is all of their own maitert^ fot hody or foul, or of their fevcral P^rrif 5,and particular Churches ; or if any extend his care as far as this fpot of Land in Briitain and Jr^/tf «^, or fomc of the RcformcdChurches,they go further than their companions •, their felves, and their ftde or p'trty is almoft all that mort regard : Perhaps the ^oox fcattered Jew r have a few words tn the prayers of fomc ; but the mifcrabic cife of the vaft Nations of the Eirih, who fecm to be forfakcn of God is nfgle(flcd by them. Five parts in fix of the earth are Heathens and Mahometanes : and of the fixth parr, the Proteftanfsare but about afixth, compared with the poor ig- norant AbbafTincs, Almenlans^Syri^nf,thc Greek Churchcf^and the Papifts, fto fay nothing what the moii of the ProteOanti thcmfelvcsare) Yetarealmof) all thefc put by, withawird or f ivo, or none at all, in the daily prayers of moft Prnfcffor? ; And It is rare to hear any to pray with any importunity for their conversion. Is this mens love to mankind ? Is this their love to the Kingdom of Chrift ? or to God and Godlinefs ? I^ God of ai narrow a mind as you ? Aie jw and y^ur forty

^1^ The Life of Faith.

all the woild, oral! the Church > oral! that is to be regarded and prayed for ?

Dirc^. 2 . Vo not only pty for them, but fiudy vehit U wir K in the reach of your power to do for tbeir converfion. For though private men can do little in companion of what Chriftun Princes might do who muft net be (old their duty by fuch as I.) Yet fbmcwhat might be done by Merchants and their Chgf' latns^ if skill and zeal were well united i and fome what might be done by writiKg and tranfatwg fuch books as are fittcQ for thisufc: *'And greater wdttrrf might bedonc» by training ** up fome Scholars in the Perfian^ Indo^an^ Tartarian^ and •'I'uch other languages, who arc for mind and body fitted for " thiC work, and willing with due encouragement to give up *' thcmfclvcs thereto. Were fuch a Colledgeereded, natives "might be got to teach the languages: and no doubt but *' God would put into the hearts of many young men, to de- " vote themfelvcs to fu excellent a fcrvicc i and of many rich ** men, to fettle Linds fufficicnt to maintain them \ and many *' Merchants would help them in their expedition. But whe- ther thofc that Goi wiUfo much honour, be yet born, I know not.

Dire^. 3. Tny and labour for the Reformation and Concord $f aU the Chrijiian Churches j as the mefi probable weans to win to Chriji the tcorldef Heathens and Vnbeltevers.

If the Pfotcflant Churches were more pure and peaceable^ more holy^ and more unanimous and charitable to each other, it would do much to win the Papifts that are near them : And if the Pipilis, and Greeks, and Atmenians, andAbalTines were more reformed, wife and holy, it would do much to win the Heathens and Mihometancs round about them. They would be thcfaltof the carih, and the lights of the world, and the leaven which muii leaven the whole lump : The neighbouring Mahometancs, and Heathens, would fee their good works, and glorific God, Matffc. 5. 16. Aholy^ harmlefsj loving eonverfa- tion\y a Sermon which men of aU languagfs can underhand : Thus as ApoQlei we might preach to men of fcveral thngues, though we have bat one. O that the fand^ifying Spirij would teach Chriftians this art, and rtfornt and unite thj: Churches of Chrift, that they miglu be no longer i C;:3ndal> to hinder the

fiiving

Tbi Life of Faith, 557

laving of the wotld about them! It is the fenfc of Chrifts piaycr before his death, Jo/E'n 17. 21, 22, 23, 25. th^t they aU may he OHe^ as thou Father art in rwf , and I in tbee^ that the trorld

way htlitve that thou baji fent me. * 1 in tbet», and thou

in Wf, that they may be made ferfeil in One^ and that the vcorld tiiayk»oVP that fbcu bafi fent me^ and hfift httd tbem^ as thou bsji loved me,

_Diic<5^. 4. Be jure at lecfi that ytur holy ^ Uving andhlamelefs livet^ be an (Xamfle ta thcfe that are abcutycu. If you cannot convert Kingdoms, nor get other men towdo their duty to- iV^rtis if, be fure that you do your part within your reach : And believe that your lives muft be the bcft part of your la- bours, tnd that good works, and love, and good example mufl bethe Hi()part oi yourdc^rinc.

Dirtd. 5. When you fee that the world ly«th ftill in wickcdnefs, and there fccmcth to be no polTibilityof acure,yec fearcb the Scripture, and (0 far as you can find any Prophecy or Prontife of their converfion, believe that God in his time will make it good.

Dire^. 6. But take heed that on this pretence, yon plunge Hit your fe Ives into any inordinate jiudies^ er conceited expofit ions of the Revelations^ and other Scripture Frophecies^ as many have done, to the great wrong of themfelves, and the Church of God.

By inordinate fiudies^ I mean, i. When you begin thcr« where you (hould end, and before you have digcfted the necci- fary greater truths in Theology, you go to thofc that Ih'-uli come after them. 2. When an undut proportion of y cur zeai^ and timf, gnd fiudy, and r*/il^, is beftowed upon thefc Pro- phecies, in comparifoii of other things. 3. When you ar« proudly and cauflcfly conceited of your (ingular cxpofiaons : That when often of the learnedcft and hardert ftudied Expo- fitors of the Revelation, perhaps in many things fcarce two arc of a mind ^ yet when you differ from them all, or allfavc one, you can be as peremptojy and confident in your opinion, as if you were far wifer, or more infallible than they. 4. Whes you place a greater ntcefty in it than there is i as if falvatiwn; or Church- communion lay upon your conceits. Whereas God hath made the points that aic of neccflity to falvatioH) to be few and plaiav Y y JT Dire^

5^8 thi Lift 9f Faith,

Djre^. 7. When you look on the fin and roifery of the world, and fee fmall hope of its recovery, loo\uf by F*itb to that better rvorld, vchere all is Ligbf^ and Love, and Veace. And pray for that coming of Chrift, when all this fin fiiall be brought to Judgment, and wifdom and godline(s b: fully ja- Aificd before all the world. Let the badnefsof this world drive up your hearts to that above, where all is better than you can wifh.

Dircd. 8. When you are ready to. ftumbleattheconfide- ration of Gods de^rtiofi of fi great a part of the vecrld, quiet your tninds in the implicit e fubmifion to bis infinite rvlfdom and good- ftefs. Dare you think that you are more gracious and merci- ful than God ? Ox that it is meet you (hould know all the (e» crets of his providence, who muft not know the myrtcricsof Government, in the State or Kingdom where you live ? He that cannot red in the wifdom, will and mercies of infinite Coodnefs it (elf, but mu(l have all his own expeditions fatif- dc^ (hall hare no reit.

And think withall, how little a fpot of Gods Creation this earthly world is: and how kcomprehenfibly va(t the fuperiour Regions arc in comparifon of it. And if all the upper parts of the world be pDATcflTed with none but holy Spirits, and even this lower earth, have tlCo many millions of Saints, prepared here for the things above, we have no more reafon to judge God to be unmerciful, becaufe this lower world is Co bid, than we have to judge the King unmerciful, when we look into the common Jiylejnor to judge of his government by the Rogues in a Jayle, but by hit Court, and all the fubjcc^s of his Kingdom.

If God (hould forfakeno place but Hell, of all his Creation, you could not grudge at him as unmerciful : And it is a very hard quefiion whether this earthy and the air about it^ be not the place of HeS i when you confider that the Devils arc caft downfromHeaven.and yet that they dwell and rule in the Air^ and compafs the Earth, and tempt the wicked, and work-in the children of difobedience^ Ephcf, 2.1,2. Job i. 2 Tim. 2. 26. And that Satan is called, the God and Prince of this xvorldy Joh, 12. ji. & 14.30. & 16. 1 1. 2 Cor. 4. 4. Bphef. 6. i2.

fiutifitbe'nocthc^/^^ of finftl execution, it is thcpUcc

where

The Life of F aith, 559

11 - > ■

where they arc ksp w prifon till the grcit AfUzcs, and where they are re/erved i« cbaiyii of ^ari^ncfs, to ihe Judgment of the great day i xT\d wh^tt they diic tor rtfHtedbtf ere the timc^ a Pet. 2. 4. Judc 6.Ma!th. 8. 29.

Look then from this Vungeonyto the jilorious incomprehen- fible manfions oi the holy ones i and judge hy thcm^ and not by this frifoH^ of the geodnefi and infinite b0mgHity of God, And if he Will give fo roiny ob(linate deipifers of his grace, a pUcc with thofc Devils that did fcducc and rule them, think i^fet God to be therefore mmerciful i but behold his tnercj in the in- numerable vffftls of honour and mcrey, that (hall pofTeis the higher manfions for ever.

CHAP. XXV.

HotP to livi hy t^aitb in the love of one amthtr, tgainft Self- love,

Dired. 1 . T E« faith fir(i employ you ht the h^owledge •/ I M God : and rvhenyou ]ijeow him veho is Love it felf^ you mH bcji learn oj him r« love. You will fee that that it bejt^ which is Uks^ unto God i and that is tvorfi, which is moft unliks bim. And when you conlider how univerfally, though varioufly, he loveth his creatures, and how he exprcflTcth ir, and how he loveth benevolently , bccaufe be is good, and loveth eoMfUcentiaUyy becaufe alfo the thing is good which he loveth> you will learn the art of love from God, Kont. p. 13 Veut, 4.37. & 7. 8. 6:25.5. & 33.3. I John 3. i6,i7.&4.7,f» II, 12,19,20,21.

Dire^. 2. Study J efiif Chrift aright , and you mUalfo learn to love ofhim.Thctc you will fee Self denying Love-t which ftoop- ed to earth, to reproach, to fufferings, to labours, todeath,an(i rpared not life or any thing to do good .* It is the chief LclToii which you go to School to Chri(i to learn *. And it is as propse to go to him to learn to love, as it is to go to the Sud for light, Kow. '^.i.fobn 13. 34. I Tiw/. 4.9. John 11.36. $. & i|. i* & 15.9. Efbr/". 5. 2, 25. 70^0 15. 12.

Diic6t. 3. Know God in his Work^ and Image ^ and then yo«

Tyy a will

g AQ The Ltje oj Fatih,

will fee him in his natural Image, in aS men as rafrnal, and in hii worailmage in all his Saints v and then you will He what to levc, and why. Hethat cmnot fee God in z glifs in this world, cannot fee him at aS^ and cannot love him. Remember that it is in his fcrvants and crcitures, that he cxpofcth him- fcUtobc recn,and known, and loved, r Joh 2-10. Sc 3.1(^,14, 6:4. 7,8,20,21. & 5. i.Mattb.2'^.^0.

Dirc(^. 4. Abhor that froudmaligHJUt cenforiovfuefsy which if apt to rHake the tvor^ of other s^ and to dtny^ and extenuate^ and cverhok^Gods graces in them (as the Devil did by 7"^ 0 and which an fee nagoodnefs in them that are not eminewtly good. For this is but the Devils artifice, to 'kill mens love to one another. Thtough he pretend the honour of Godllnefs, and the hatred of fin, when he tellcrh you, Qfuch an one is an Hy- pocrite, and ffuch an one hath nothing but a form, and no power of Godlinefs ; I can (ce nothing of God in him i alas, they arc poor carnal people \] all is but to dcftroy your Love. And thus he mightily profpcreth in the malignant fpirit of^- fjratioH i by which he can make you unchurch whole Churches ^ and unchriften rvhole Towns and Parijhes^ and all brcatfc that yoM that are grangers to them, and/Jre not their godlinef?, or hear of nothing eminent in them. But the world of dividers iirill tike no warning, any more thian the world of the pro- phanc. Satan doth deceive them all.

Dircd. 5. Aihor therefore the fm of hackj>iiMg and evil- fpeakjng i and when you hear a nftalignant cenfurer thus un- chriikn and unchurch men withoat proof, behind their back*, if gentler reproofs will not ferve the turn, frown them away, and fay [_Gct thee b:hind me Satan :'] the accuftr of the bre- thren, and the fpirit of hatred, maketh it hit work in the world to dcftroy mens love to one another » and he hath no fuch way to doit, as by making them fecm unlovely to one another : And he that pcrfwadeth me that my neighbour is not good, pjerfwadeth me that he is not lovely^ and fo perfwad- cth me from loving him, Prov. 25.23. Rem. I. 30. Ffal. 15.3. aCor. 12.20. Kow. 14. 3,4,10,13. James ^. 11^11. Matth.j. I, 2. iCor. 4. 5.

bired. 6. Ahove aVy feek^tiyhiirtifie felfijhnefs^ which is the

%rt^ entmy of love to Codittidmn, . hfelfi/h man can faithfully

~- ' ''' love

The Life of Faiih, 541

love none but bimftlf\ for he lovcth all others but jot himfelj: ii'\SOiVK opitiio77S,int(rcfis and ends^^xt the difpol'crs ofhii Love. Therefore he never heartily loveth his enewy : no nor the tfff, that do not btmur kim^ but frcm Po Jl'ght him. If any fhould negl.6i him, or fpcak hardly of him, or do him any teal or fectrwng wrorg, or be of another ftde^ againft his p-irty^ or his caufe^ no cenfurcs arc (00 ftiirp, nor no love too little for fuch a one. And yet thcfe that can love none heartily but thcmfclves, will find that they had no greater enemies than thcmfclves, and that Hell and Earth did not fo much as them> fclvcs agaioftthem.

Diecd^. 7. Subfe& your fdv€s truly to Go Js authority, aadbk cowtnandiVPiU further Love : For it is the fumm of them all, and the fulfilling of his Law, both old and new, Gal.^ 14. Kow. 13.8,9, 10. John 13.34. & 15.12, 17. Maitb. 12,

DitoSt. 8. Rememher that Love is the bond, and life^ and inttrefi of the Churchy and of the vporld. Without feovc the world would have neither unity, peace or fafety : What were a family without it ? Were it not for Love, men that were not kept fettered in Jaylcs, or Bedlams, would be as Robbers, or Wolves, or mad Dogs to one another. Were it not for Lave^ the Church would be crumbled infp malichm Sedsy that would fpend their time in pra.ting and militating againft each other i and preach and talk down Love to one another i and would call this divHijh work, the f>rejch'4tg of the GoJ}ci^ or the vp jT [hipping of God i while they blafphcmc him by oifcr.ng . him afacrttice of hatred and reviling, as th:y do that offer him a facrificc of mans blood, Ephef^. 15, 16 But fpeak^ng the truth in Lcvr^you may grow up into him in alltbings^ vohicb it the head^ tvsn Cbriji. From whom the whole body fitly joJnedtO' getbir, and compared by that which every j ynt fupplyetb^accord' ingtoibe efftOMal working tn the meafure of every part^ mak$tb increafe of the body to the edifying ofitfelfin Love,

Yea their own Sz&i would turn to duft and atom*, if Lt)vc, , which is there confined, djd not fbdcr them together, when it is dead in tliem as to all others, or as to the moft.

Dircft. 9. LiveisoviT fpiritual healthy And Se Ijijhne ft I'iont fckittfsjtn and death. When we fell from the Uve of God to our.

Yyy. 3 fekes,^

-2 ^^^ ^^fi of Fait L

(dv'.ty we fell alfo from the Love of others to our felvrs : The indtvidttate creature was contradcd in hinr.ftif, and all toge- ther fet upon Profrkty^ and forgot his fcUtions to God and man ; And when grace dcftroycth this (elfifli privatcnefs o f fDJrir, it feitcth us again in love with God and man together i and the better any man is, the more publick fpirit he is of,and the Vef3d;ffi:t«nce he makcth between his neighbours intercrt, and bis own (when God and his intercft make not a diffe- rence.) And this is to Love our neighhur as cur je Ives v that is, without the vice of partial /f/yr^-^f/i> : of fcaiigup our eir» intercft againfl his, but cquflly raetiuhng both by Gods i and referring them thereunto, hmt, ip. 18,34. ^^^^b.x^.i^. Gal. 15.4.

Dircdk. 10. Remember that loving others as our /elves is tvr own mUre^ and btm fit ^ ssvPtUts our duty.

And t notable inftancc it is, how much om du-y is our own interefi andgood\^nd how merciful God i.5 in his ftricftrft Laws. As the Love of God is Heaven it f elf ^ and finneirs iSiat lovt him noty do damn thtmfelves, and fut tbewjelves from Heaven and happiaefs (and to ptfr<io« fhtm, is f o p«^;^f then ) even fo it is an unfpeakablc lofsand miiery which finners draw upon thcmfclvcs, by not loving their neighbours, as thcmfelvcs, but only in a fubordination to tbcmfcivcs, and for their proper private ends. I pray you mark but thc(e few particular in- (tanccs.

1. If I love my neighbour as my felf, my very love is »iy de- light and eaje. The form oi Love confiftcth in complacency or fleaf(drttfs\ and therefore it muft needs be p/e^fdKt to every oncthat ufcthit ( Howevct bad Love hiih bitter fruits.) And whenever wraffi, or envy, or hatred, comes inftead of Love it is my fickjtefs, I feel nny Cc\(difeafed by it.

2. If I love others, others mU love we. They are fear a fret todo othcrwifc. You m^y almofi con^rtimny man to hve yoUy if you love hint heartily y tndjhttp it plainly ^ and were wiifc- in his vietv to make him fte it. All men love a loving nature ', but efpecially ifr^^e^be loved by fuch themfelves,

3 . If I love my neighbour as my (elf, to do good to bitn vpii leaseajieandfleafantastontyfelf. lean ride, and ruii, and Ubeur contentedly for my left : I can floop to the mo(i fordid

employnBcnt

The Life of Faith, 543

employment for my fclf : And fo I (hould as eatily do for others : Whcrcis want of Love doth make all tcditw that I do, and mikcth my duty a continual burden.and too often tempts mc to omit it. Rove made both Chrifi and his Apoftlcs to do fo much for foals with cafe and plcafurc, which clfc: they coulj ROt have undergone,7ei&tf 15.13.9. 2 Cor. 12. 15. E^hef. 3,17. & 5. 2 CoL 2. 2.

4. If I love my neighbour as my felf, / can as eaf\[y fufcr any \hiag from kint^ as from rny jelf. I can cafily bear (hat in my fclf, as to (tgbt or fmeU j the loath fcmrji fores or ulcers, which others ci«not bear. I ameafily brought to for^ne ^*^y[flf-, and to forbear felf-burtingy ^nd flj-reveHgt j and fo (hou'd J do to onhers, if I thus loved them. And then how eafic would my life hi among all the injuries of the world !

5. If 1 loved my neighbour as my felfi if my flcfli did want, tny wind (which is my felf j could never be in tvant : Bccaufc aUthut my neighbours have it mini^ as to my comfort and Citttenr. A'y boufe is homely, but my neighbours is comely and convcnien ,and to my mind that is is comfortable, as if it were my own : My Land is fmall, but my neighbours is large : nty grounds arc b?rren, but my neighbours fruitful : my corn is bad, but hit proves good ; my cattel die, or profpcr not, but hit do well : I am low and defpicablr, and no man carcth for mc i but e^J5;fri arc Lords, and Princes, and honourable ; and if I love them 33 riiy felf, their corn, fibnK cattel, their feoufes and lands, then Kingdoms and honours, are as much my comfort, asif fhey wtrj my own. I know thefe arc Paradoxes to da- pravcdfclfi(h nature i but thus it would be if Lou* were fer- f(G \ and thus ir m in that mcaiure that we love. And (hould that duty be taken for a burden, which as to my comfort mak- cth all the weajth, and honour, and Kingdoms of others to be my own >

Obj. -If ysu love your neighbours asyourfelves, yju mufi mcurn with them that mourn i and aU the calamities and furrows of the world mufi heyours \ which vpiU overcome your Yyes.

Anf I. I am not to forrow as imeh as they do forrotv, but a$ much as they rationally ought to do. And men are not to think thit tloving correShn^ which workeih for thtixgood and fat- vAtiifiy is worfcthan the fniifii of profpotity : The brother of

high

- .^^ The Life of Faith.

hi gti degree mult rrjojice when he is made lew ^s well as rhc brotbtr of hvp degree muji rejyce when bets exulted^ Jim ip.io. And why ftiouH that be wy forraof^ which i» hif benep ^ and /hoifid be btf j <y ? \i Paul and Silas Hng in the rtocks, why (houM not I iJng with fhcnn > Patience and rtyycing arc the duty of'iU Bciievers in iffl (!^on.

2. The mercies and bap^inefs of every one that feareXh Gsd- is fir more than his miiery : Therefore his ]} and gratitude fhould be more than his forrorrs jnd cdrnpUints. If a mans tooth do ach, and all the reft of his body be well, lliould not he and 1 be more thankful for the health of all the fttt, than troubled far atoo:h? A Believer hath al wales the Spirit of God, and a part in Chrift, and the pardon of fin, and a right to Heaven ; And then how much greater ftiould bit joy be (hin his/orro«Pf, and mine alio on hit behalf .?

3. The GoodHffs and Love of God is manifcftcd to the world more abundantly than his ]ufiice Md feverity. Wc know of no afflidedSaini shut on this fpot of earth: And we know of no damned ones, but Devils and wicked men ; Bnt wc know that the worlds above us are mcomparably rr^orc v*ft t^an this, and that the glory of the cclcftial Spirits, is far greater than our fuffLiings and fowows here: Therefore our joy which Lwe procureth, (hould be a thoufand-fold greater thati oar forrowj.

4, And as for the vickfd^ as the ctnfequittt WtU of God layeth by compalTion h foeonfcqacntly, conlideringthcm as the ci/fi- nate final rtf lifers tfgrace^ they arc not tbofe neighbours whom we arc bound fo love as our felves : For they are enemies to God,and deprived of his Imager and therefore our obligations to mourn for them, arc abated (as Samuels for Saul^ when he knew that God had rejeded hitn (i Sam. 15, 35. & 16. i) And we are obliged to re Joyce in the declarations of the Jufl cc and Holinefs of God, and the univerfal benefit which redound- cth from his Judgments, Rev. iS. 10. dc 12. ii.Eliher S. 1$' So that it ftill remaineth clear, tVut loving ourneighbours as eur jelves^ doth entitle us to the comforts of all mens health,eftates,

prosperity, honouis j yea and their holincfs and wifdom too i and this withoot any fuch participation of their forrows, as fhould be any confidetablc ccdipfe of our delights >

if

The Life of Faith. 545

'^™^*''^'**""' "~— "'^*' ' ' ^— ^

if wc do it «U rcgulirly , as God rtquirtth ui.

6. If I love my neighbour is my U\i^ I im freed from aU tbt trouble »i crofs interefts ■■, in buying and fellings in trefpgfftHg, m Litv fuiti'y It v/i\\ comfort mc as much t( be get by me, as if I gtthyhim: If ib^ bargain prove the better, asif m<»« did > if ic have the better at Law, asif it vycrejudgcd towj^ p//. Yea all his fucccfTcs, profpcrity, and whitever good bclallcth any that I know of in the world, will ail be w/Mr.

7. And IJhMS never be loth by death to leave the tcorlH (while I hare no caufe to fear the miffing of falvation) becaufe what- ever I leave behind me, will be poflfcffed by fuch as I love as my [elf. They will have life, and ri«f, and health, and comforts, and whitevcr my nature is loth td leave : Therefore whtlcA ( ,I»ve,,why fhuuld it not be as comforting to rac to think that fb many (hall live and profpcr, whom I love as my fcif, as if I were my felf to live and profpcr. '^ ■

8.. Yea, moxe than fo, I have by Love a pan in the Joyes of Heaven, before I am adually there. For the Joycs of all thofc blefTcd fouls, and of thofe holy Angels, are mine by participa* tion, fofar as to ciufe me torejoyccin their felicity, as if it were my own, as far as I can now apprehend if.

Yea theG/or;^ of theLordJcfus, and the eternal blefTedncfs of God himfclf, would rcjoycc us more than our ovpnfeliciiy^ if we loved him as much above our felvcs, as we ought to do, we fhould partake of our Matters joy.

And ROW judge whether lovtngGodas God, andottr neigh- bours fneerely asourftlvesy would not cure »!moft ail thecair- cpiticsofour mindf, and give us a kind of Heav^n^ and be a cheap and certain way, to have what we can wi(h in all the world, and even to make all the world our own. And whe- ther it be not/j» itfelft which is the firji fart of all mens hell and mifery >

Objcd. But my neighbours meat wiS net fUl my belly i H»r kit health doth not eafe my fain i nor bis fire k^ep me tfarm. ' . •' :

Anfvp. The f^cfh hath got the dominion indeed, when men cannot diftinguifh between /om/ and body, between the pain and plcafurcs of the body asd of the mind. I do not fay that Lov'ei; will change the fain or fleafure of y out bodies, but of yo»'- winds. Yo\u4ff^ttfs wiU not be fatisfie^ with yourncigh»^ * *• ^

III

^^i " The lift of Faitk.

- food, but youT minds may be comrortcd co fee his welfare. Your f^» It not #<»/><< by your neighbour* fcr<»/r* j but your minii may be pleaftd by it, ts much as if it were your own, if yoB loved him as much ai you do your fclf. And therefore many in a dtnger have faved the life of a l^rince, a Captain, a Parent, a Child, a £riend, with the voluntary lofs of their own.

Ob)e^. Tit^ ^ <aff true y hut ndn is then in the vorld ibst ioth ir, or findctb it pojible to love gnotber as. bimfelj f And botp untb4a be a duty^vbicb is t# nature itfelf an impf^ilityfUerf* f^re let ut firfi K^ntw w^at tbis duty is^ tf loving our, neigbkour^ St out f elves,

Anitv, Doubtlcfs if it be the fumm of the Law,all true Chri* Aims do it in finctrity^ though not in ptfftGkn. And M to the fenfe of ir, i . You muft diAinguiOi between that fenfitivt^ and fafj^onate fiffeQion^ which is in the fouUs /Vn/ftivf, and ia< common to ^'tf/fi with mrn, %nd thgtrational^f^titt, which doth 9itl, and cbufe^ and is pUtfcd according to the condu^ of fur e reafon. The hr(i we doubt not will be Hill more to our^ felves than others -, and it is not the u(e. of grace to dcftroy it, but to rule and moderate it.

2. Tou mufl diQinguifh between Love and outtMrd oQioHSy which are the cxprcfTions of it. When our Love is due as mueh to one, at to another, yet our outward adions may be under a f articular Lat9^ which obligeth us to do that/«r ont^ which wc are not bound to do for otbers. As to maintain our oven cbil- iren, families JervantSj andfo ourfelves rather than otbers. And> ! the reafon k, becaufe the difference odndividuaU makcth that fit for one, which is not fit for another > and fo maketh everfk saan thefitteHchufer fofibnn/r//, and thofethat arcMrer<;|f r« kim t and ttature inOigateth him to the greatest care in doing it .* And all go^ muft be done in a regular order, or die con- fuHon willdcftroy it. And nature maketh this moft orderly At every Pari(h muft keep their own poor, and yet muft Iov« •thei poof as weU.

). Yoa muft know thatL^v^ is formally nothing but #9M- flacenet fas aforefaid J but Love joyned with a vilt and fmr^ pfe to do good to another^ is called Love of benevolence \ when nit the Lave these is one rfring, and the dting go9d, oc ^urpofe to

do

v/*-

Tie Lifi [of Faith, 54;

<io it, is inothet \ and I may in obedience to God, fuff9f§ md ill moie good to one whom I am bound to Love, not more bm left.

And now you may (ee what it it to lore our neighbours. %$ GUI fdves.

1. Gtdmufl be Itvtiahovc tur neighbours Mid turfelves ^ Mnd hoth mufi be loved purely as related and fubordinaU to kirn, and for biffakS' There is a double refpe^ which all things have to God : I. As (hey contain that excellency which tic hath ■put upon them, which is feme lik^nefs^ teprcfentation or fig« nificationofhim(clf; and m caUed kit Glory (hining in the creatureithat is, it*s^rfvf^iGWn</>. 2. As they conduce to his further feivice,and may honour him, and plcafc him. Thus all creatures muH be loved only as a mriCM^, even a f>ieans de- daring God, being derivatively and fignificantly good and uftfuli and as a means toferve and pieafs him.

2. Therefore this being the formal reafon of our Rati»nal Love^ mu(iaIfobcthewri7/ureof it ("a quatenus ad quantum.} As it is certain that I mu[i love that bc(i which is beft^ bccau(e I muft love it only as good i Co it ii certain that that is btft which hath mort lii^enefs to God^ and moft of his Glory upon if, and chat which is m /^ pleafinf to bim^ and ufeiu\ to hts fervice. Therefore if my neighbour be betttr than I am, I mut) jujge him better^ and love him better.

J. Though natural felf-appetite, ta^ ftlj-prefervition^ by which all creatures arc for themfelves enly (not feeling the hunger, cold, pain of dthers^ ht not finful, but the ef(:dt of Creating individuation, yet Keafon teas pcrfeQ^ and the ^iB could perfeAly follow Reafon, in its eomplacemy and choiceyt\\\ ^n corrupted it : Reafon could judge that be^ which watbefi, and the WtU could love that befi which vpss h(^. Therefore where ever any of this is wanting^ it is fin,

4. The principal part orfumm of pofitive fin, doth confift in felf/hnefs. Man is fallen from the Love of God and Wdn, to bimfelfi and^r4mecoverethhim from this. Therefore it is, that this duty is not only unperformed^ but hardly difcerntd by unrenewed men : fofar as they are felfi(h, they hardly bq. lievc that they fhwtd love their neighbours as thcm- fclves.

Izr 2 5. To

54.8 ^^< Life of Faith.

5. To love our neighbours as our felvcs, in point of duty, comaincth thcfc two things: Firft, iTo love them ^wf.> ac- cording to their goodnefi, without any kinderance of feljijhetfl irfArtiality: Nut to forbear loving them, becaufe they arc not our felvfs^ or becaufe thty arcigainft any inord'mate ftlfijh inttrtfi or appetite of our otvn. And alfo comparatively^ to love therein the fame degree vpttb our felves^ if they have the fame degree of I velinefs > fo tha.t it cannot extend to the ki*td^ and the end, and reafon of the Love, but it muft netds alfo extend to tht degree. If I love him /f/uhan my fdf, who is htter than my fclf, I love him not ai my felf^ as to endi and reafon.

6. Yea I am bound by this Liw to love every man better »r more than r»y felf^ who is really better^ and is Co mjnifefi to me : Or elfe I love him sot ai wyfelf^ that is, on the fame true Rea- fim as I mu(i love my fclf (for God and the goodnefs of the

objcdj

7. Bat as all men fail in the degree of this Love ^and therefore none perfeiSIy keep the Law •, J fothc finccrity which all Gods fervants have, doth confi(l in this > that I. Out I0V8 to otheri is for Gods faks^ and for the goodnefs which he hath endued them with, wtd the fervice they may do him. 2. That this God and his fervice, for whofc fake we love them, be preferred before oar felves^ and every creature^ and loved better thin all our finful pUafures. 3. That our love to them for Gods fake and graces be fuch, as ordinarily in the exercife and effedi wiUprevail aga'nft our Love of fevfual inter eft anddeligbis-i and will bring us tffsdtually to fuccoUr^ relieve ^ and do themgood^ though to omx flejhly lofr ^ wHcn God. rc- quircthit. He that cannot lore Chrift in his fervants, better^ than hU.^amalpleafures^ lovcth him not at all finccrel/. G^df Image and intereft in his fervants, ancf in rnankind, m'uft be pradtically more precious to us, and more beloved by us, than all our carnal finful plcafures. (For as for our ettfn fpiritual good, it flandeth in fuch a connexion with Gods wiH and glory, and our neighbours good,^ that I kiiowrnot how to put th«m into comparifon ill the tryal^ much lefs in,oppofItion.^ 4. That ^11 carnal /^//-/m and unchajrita^lentfi contrary, to thi*, bei&4fr<^, refijUd, repmid of, and fubdued^ and be i8[t

predominant

The Life of Faith. 549

predominant in uj, againft the Love of God and man.

8. The meaning of th: Command is not that wefhill love oumeighgoursis wcinordinately ^nd ftHfuliy love our fcivcs; but as wc ought to love our fclres i and as we icgularly and juft^ydo love our fclves. He that lovcth himfclf too much and Cnful'.y, muft not therefore fo love his neighbour.

9. He (hat lovcth his neighbour as himldf O^at «', with- out felfjh parttality, and for the ftrnt reafens as h( mufi lovt bint- /r/f, viz. for thc/»»<i;fe and/«rfrf/f ofGod) is obliged by this vcty t\x\e, to love knuffljruore than his fteighkcur^ when ke is better, aad worrp/ftf/Jw^ and fervictakle ioGoi. ^Therefore htth\tv/o\i\dvearraHt6blylovc btmfelfmoj}, m\x\\ labour tobt himfclf the beft, and then he may Uvpfully do it, fo far as his ervn goodnefs, and other mens dcf(Qs arc truly known to him.

10. As a Fathers Love may confift wit'- the correGion of his children, and p//-/evr with WW- /rffi«g, fu.^ing, labour, and other unpleafiDg things i fo we may love our neighbours as ourfelvcs, and yet correii and pMM»/fc evil doers : For fomc- times their cB'^gWrcquireth ilj aitd ordinarily the publick^ good requireth it (foena dehetur Keipbltcd) and alfo Gods com- 3Wtf»£irequircih it i fo that this is not loving our felves mof€ than our neighbour! but loving fcim more than his <>»/>, 01 hiifavour and loving Ood, and the Contmon-xvealth, more than hiw.

11. Our love of our neighbours u oujr fclvcf, doth notat all make out ftatural felfijh appetites and fenfes, or dejire of food, health, esfe^ refl, &c, to be (inful : Nor oblige us to have fueh natural ftnfes tnd appetites idt others ; but only rationaly to equal them in (jiityiation and ctmplacince, and fo di them fo much g>'0^ as God requireth us.

1 2. And it dotf» not oblige us to do as much ftttbem as for-' our felves, for the raafons before alledgcd \ but to do thf m goo4 without the hinderance oi f elf inter e^ : That f el fifhttefs be ncft to us as a Bile or Impofthume, which drawcth the humours and fpiri ts unequally and difordcrly from the reft of the body to itfelf.

By all thisit is evideiit, i. That no man hath an m^Wi(y in his love to himfflf and his t*e^lhb9ur^ beyond the ittcquality

Izz J of

-^Q Tke Life of faith.

of goodncft^ but it wfinful (fpciking of BuaionMl Uve.)

2. Th»t mU Love to out ncigWiOur is not fvtccre : There is g rest Ljvt to them, which bid men may have, which is not the fmccre love which God rcquir«th.

5. Erery caan that lovcth another for hit goodniff and £od- UntfSfloytth him not fiHccrely: For he may have a love to goodmfi it felfy which is not (incere ; As if he love his lu^s and fUafures more,

4. Every man that doik good to another m Love, doth not thcttiotc fine trely lev e blm, A Dives may give Ltzdrm his f<raps : And the veryeft fenfuilif) may give another fome of the leivings of his flcfiily lu0s. And though the giving of a cup ofeold water to d Vifciple, when we have no better to give, doth (hew /iMrrrii;^, and fball have its reward (bacaufe God •ecepteth it, according to mens wili, and to what tbej have^ and not according to what thty havemx ; ) yet it is certain that an unhappy worldling may give much mote. And if GhriA had bid him L«i^< 18.25. A^^/''"'^ i^fteid of /ir///^ «//,it'$ like he might not htvc gone away forrotvfut,

5. It is not therefore th^alue or pr«»portw» .'of the gift, which is it that mud try our love to others, in it (elfconHdcT- ed j for it may ofc fall out that a If^iddows mite may HgniA^ truer charity, than the Jiibjlanee of fome others. But it is the frevalency of the Lcve of God in many and of man for the fal^ of God f againft our finfulf-lf love^ and carnal inttreji.

And now I will add a little more evidence, to the principal thing in qucflion, viz,, that io the very degree the Rational ^f" petite or frill (houid hve another equal with our [elves.

And t. The foremen rioned rea(bn is undenyabb, that the Will (honid love that bell which is heft , and muft meafure that by the rcfped which things have to God^ and not to our 9Wh iommcdity in the world.

2. No man can deny this principle but by fetting up natu- rslfelf-love or appetite, and making the rational ftoop ro that, which would infer as weH, that we may love cur [elves better than God himfelf , and that ocr [enfe is nobler than our reaftn, and muA rule it,

3> We fin4 our «wn rea/m teW us mueh more of our duty in thif, chin oui e$rrupted mills do follow. The keft way there- fore

Tti Life of ¥Mtk, 551

fore to ^tfcern the truth, is to treat with ua^on alont^ ■nd leave out the willy till wc htve difpatcht with rrn/iif. And you will find that the commoa light of nature juflificth this Law oC God.

1. He that would net ffonfefs that it is better ht hid tf leingy than that there mere no Cod, or no morld bcfidcs him, it a monHer of (elHninefi. And ff a man Cay never fo much {^l tannot d}f>'] yet while he confcfleth that thisy^^^K/^be his dc^ (iff, it fufiiccth to the decilion of our prefcnt cafe.

2. He that will not con'cis that it is better that be h'mfelf ftould dicy than 0lltht Ct«rcfcof Chrift, or the whole Kingr dom die, is unreafonably fdhfh in the eyti of all impaitial men. Th^gallant K«iff4nf and if tiroii^f had leaint it, as ont of their plaincft greatc(l LelTons, to prefci their Country before their lives ; And is not that to love thcit Ceuntryts better than^ tkem[tlves.

5, For the fame reafon many of them faw, that it was tht duty of a good/»^^r9, or ^-gallant fouldiery to (avc the life of: his King or Gentrgly with the lofi of his own ; Eecaufe their lives were of more fuhlich^ utility. And the ground of all this was the(e natural verities.

[Thi btfkfhwldbt hefkUved: Goointfi mvfk ht meafkred by m- higher rmU thMfev/outlfeif-iftterefi : Multitudes art better th/m

4. All men acknowledge that a maa of mtnent Learmug^ fieiyy Wifdtmy and Vfefulrteft to the Church ©f World, (hould be loved and prefcrvcd rather than a wicked, fottifh, worth- Icfsfjpf/dof our own. Yea God himfclf requircth that Parents procure the dtMtb of their own ihildrtny by puUkk JuAict, if chey be obt^inately wicked, Vent, 2i.

5. The fame Reafons plainly infcr,that I ought rather to de- Hrc the Itfc of a much more worthy ufcfiil inflrumcnt for the Church and State, than nty «wm % and fo to love a better man better thstt my ftlfy if 1 be acquainted fuficicn'Iy with bia goodnefs.

And if this be all Co fure and piatn, hence obfer ve, i- How much humane nature is corrupted. Alas, how rare is this equal Love ^ % How few uiK ChiiliianS aii.y tnd bowdcfcdive and

imperfcd;

5 5,2 ■ ^^•'^ J-if^ of Faith,

impcrfcd grace is in the bcft. Alts ! how ftringe are many Chriftiani to the extent of this duty, and how far are we a41 from pra^illng it in any tminent degree >

3. Wherein it is that natures corruption moft confifteth > ind what is the chiefptrtof the nature and work of {an<ilify- ing grace ind reformation.

4. Whence conne all the opprt/Iions, injuries, pcrfecutions, frauds and cruelties on the earth : For w^nt of loving mens neighbours as tbcmfelves ; Othcrwifc how tenderly would they handle one another > How c^fjiy would they pardon wrongs ? How patiently would .hey bear th diffcnt of honeft, upright ChrlHians, whocannct fcrc« chci: judgments to be of other mens mould and fize } How apt would men be to fu- fpc(S their own undeiftanding.,, of wt.4k;*crs, prcfunaption or criour, rather than to rave with the fury of the Dragon againft 411 others, who think them tc dc injttakcn? How btely and quietly might we live by tncm iathftworld, if they loved their neighbours as thcmfelvts ? I do not fay now, How plen- tiful would men be in doing good to others ? I am but plead- ing a lower caufe, How fcldom they would be in doing hurt > Eur, alas, miferable Bri^tfiw .' It was in thee that one extra- ordinary ^m^tiQxxt^Atexander Sevcrut was betrayed and mur- dered, who made that Chriftian precept his Motto, *nd wrote it on his doors, and books, and goods [Do as you tvcuU be done by."] In thee it is that Love hdtb been beheaded, while nothing hath been more acknowledged and profeflcd. If Love be treacherous, hurtful, envious, fcandalous, cnCnaring and plotting for mcnsdeftrui^ion : If Love teach pioud and vici- ous fots, f o take themfclves for Deities, and Oracles, and all for Vermine thattnuft be hunted unfa death, who bow not to their carnal erroneous conceits, and do not with the feadicft proftifuteconfciences, fcrve their carnal ifttercfts and ends: If Love be known by reviling thofe that ate much better than our felvcs i and ftigmatizing the iaithfulleft fctrants of Chrift With the moft odious charaSer that lyes can utter : If it was Love that called Ptf«/ a pcftilent fellow, and a mover of fedi- tion among the people, and reprefcuted Chrift as an enemy to Cdfar and his followers, as the filth and off-fcouring of the tarth i then happy «ge in whieh m lire j and happy they

that

Thg Life cf Faith, 553

that arc poflcffcd with the froud %nd faGitW fpirit. But if«Il b". o acrwifc, alis, tfbere be they, and bcn>ftn> that love their ndghbouM.or i»«tfr/, «sthcnifclves ?

5. You fee here what a pague (i« is to the earthy and how gr(rra(apwm/fc»»?fH/m»y Icallit, or lathcrj a mi/ny to the /i«mr,and to (he world.

6. And you fee how foyful and heavenly a life wc (hould hve, if wc did but follow Gods commands : And what a fc- licity Love it fclf is to the foul.

7. And you fee by what meafurc to tiy mens fpirits, and to know who arc the bcft amorg all the pietcndets to goodncfs in the world. Certainly not the moft cenforious, contemptu- ous, backbiters and cruel, that feck to mikc all odious that arc not for their interett : But thofe that moft abound in Love, which Faith it fclf is given to produce.

Objed^. Alt tbidi true \ but flill tve find it a. thirgimpeftble to leve our Mtigbbour tqugSy tfith cur felva : Ctn you tcacb us b§wto doit?

. Jtnjw. It ii (hit I have been teaching you in the ten Di- fcdkions before fct down: But it is this which 1 have refervcd to thqflofe that muft do the work indeed, and without it no- thing clfc will do it.

DitcA. II. Mal^e it tbt vork^tf aV your lives, by Tgitb in Cbrifty to britiguf your fouls to tbe unfeigned Love ofGod^znd then it will be done. For then you will love God above all, and lore dod in alii and love your felves and your neighbours principally for God : Then Gods Ifiage^ and Ghry^ and ff^iO^ w\\\ be Goidnefs ct Amiahltntfi m your eyesi atid not carnal pleafure, honour or commodity. And then it will be eafie to you to love that rooft,which hath moft of God. You will then eafiiy fee the leafon of this fecmirg Paradox, and that the contrary is moft unreafocable. You will then be as Timotbyy who had a Hflt«r«/ Love to others, as others have tothcm- felves, and who fought the things of ]cfus Chrift, when all others (even the beft Minifters too much) fougbttbtireiPti, Phil. 2. 20, 21. You will under ftand Pduls charge, fbil. 1 3,4. In hwlinefs of mind, let escb <ihcv>t otbcn better tkan tkemfehes, Look^not every man en his citm, but every nun alfo on tkc thirgs of others. Letthkntiiidbeinyou, tvbicbwat slfoinChrifi Jefu,

Aaaa ^ou

-^^ •" Th6 Life of Faitli,

You willlcarn ofChrift to take your necrclt friend for a Sa- tany that would peifwadc you to favc of fpare your fdf (yea youtlifcj when you ought to lay it down for the Glory of God, and the good of many, Mtttb^ i6. 22, 23. SELF and OWN are words which would then be better underwood, and be more (urpc<^c:d .* And thereafon of the great Gofpcl duty of SELF-VEHTAL would be better difccrncd.

Therefore fet your felvcs to the ftudy of God, efpccially in his Goodnefs i ftudy him in his Works, a^d in his Word, and in his Son, and in the Glory where you hope evcrlaftingly to fee him ; And if you once love God as Cod indeed^it will teach you to hveyour Brcthretty and in what fort, and in vhat degree to do it. For many wiies arc we taught of God to love one ano' tber : Etch i. By the great and heavenly teacher of Love, Jefus Chrift : 2. And by Gods own example, Mattb. 5.44,4$. 3. And by the (bedding abroad of his love in our hearts by the Spirit of Love, Rotn. 5. 5. 4. And by this a^ual loving God, and Co loving all of God in the world.

ObjcA. Buthythit deHrine ycu tviUfreparefartheLeveHtn Mnd Fryer Sy to caji dovpn^ or cry down Propriety.

Anfvp. 1. There is a propriety of food,rayment,6cc. which individuation hath made ncccflary. 2. There is a propfietjf ofStcwardlhip, which God caufeth by the various difpofalof his talents, and which is the juft reward of humane induftty, and the ncccfTary encouragement of wit, and labour in the world : N»nc of thefe would we caft down, or preach down* 3. But there is a common abuf0>of propriety to the maintenance of mens own lufis, and to the hurt ofothtrsy and of all Societiis : This we would preach down if we could : But it is Love only which muft be the LeveVer : In the Primitive Church, Love fticwtd its power by fuch a voluntary community, ASi^. And all Politicians, who have drawn the Idea of a perfe^ Common- wealth, have been fumbling at other waits of ac- complifhing it : But it is Chriftian Love alone that mud do it. Unfcignedly love God as God, and love youi neighbours real- ly as your fclves, and then keep your proprieties as far as this will give you leave.

I will conclude with this confiderable obfervation « that though it is falfe which foine aiiim, that individuation is t

punifhmCDt

^Jhe Life of Faith. 555

puniflimcnt for fome former fin (for how could a foul not in- dividuate fin ?) And though fcnficivc fdf love, which is the principle of fclf-prelervation , be no fin it felfi nor doth grace dcftroy it i yet the inordwacy of it is the fumm and root of all ptf/Jtiv' fin, and an incre^fcr of pr;v4f;v«fin ; And this iftfeparablcfenf.tive feiflovey was made to be inorc under the fcppcr o(reafon^ and to be ruled by it, than now we find it in any the molt farc^ificd perfonj even as Abrahams love of the life of his only Son, was to be fubjei^ to his Faith.

And holincfs lycth moic in thit fuhyQiotfy than moft men well undcrliand. And the irordinacy of this perfonal fc'f- love, hath f© ftrangdy petvcrtcd the mind it k\f^ that it is not only very hard to convince men of the evil of any felfjh pin' titles ox pns\ but it greatly blindeth theno, as to all duties of fublick^inter<^,tViAfocialmt\Mti Yea and maketh them afraid oi Heaven it (€lf \ where the union of fouls will be as much neerer than now it is, as their Luvf will be greater and more peife^ : And though it will not be by any cefT* tion of perfonal individuation ^ and by falling into one univerfat foul i yet perfe3 ^orr will make the i/Mw« necrcr than we who have no expe- rience of it, canpoflibly now coirprchend. CAnd when we feel the ftrongtft Love to a friend, dcfiring the netrcft union, we haveihebcft help tounderflandif.^ But wcnihit fee I n»t the dtvine md bely love^ are by inordinate felf-hve, and abufe of individuation, afraid of the life to come, left the union fhould be fo great as to hfe their individuation^ or prejudice their prjonal divided inter efis. Yea true believers, fo far as their holy Love is weak, and their inordinate fcnfitive fclflove is yet too ftrong, •re from hence afraid of another world, when they fcarcc know why i but indeed it is much fiom this difeafc i which makcth men ftill defire their perfonal felicity, too partially, and in a divided way, and to be afraid of lofing their perfonfflity ojprepricty^ by too nccra union and communion of fouls.

Atai 2 CHAP.

« r (j The Lije of Faith,

CHAP. XXVI.

Hoflc hyFsirb to he followers of the Saints^ amd to ko\ witbfrofit to their cxsm^ldy t^ni to their end.

TH £ great work of liviag in Heaven by Faith, I have (aid Co mu;h of as to the principal part in my Q Saints Reji "} chat no more of that muft be cxpedcd here. Only this fubjcd which is not fo ufually and fully treated of, to the people as it it ought (being one part of our heavenly converfatlon) I think meet to (peak to more diflindtly at this time.

As wc arc commanded firii, to took^to Jefus the Author and perfeGertf our faith ^ Hcb. i2, 3, 3- fo arc wc commanded to remember OUT guides J and to fohvP their faith ^ and confidcr tht end 0^^ their cortverfatiottyUcb.i^.,'/. And not to be flothfulf but fohvpers ofthemvpho through faith and fatience inherit the fre- tnifesy Hcb. 6. 1 1. To which end we have a cloud of witneffcs fct before us, in Heb. n. that next to Jefus whom they fol- lowed, weftiould look to them, and follow them, 7<»»»' S- lo.

My Brethren, take the Prophets for an example- =

The Rcafons of this duty are thefe. I. God hath made them our examples two waies ; i. By bk gfaces, making them holy and fit for our imitation. He gave them their gifts, not only for thimfelves^ nor only lor that prt- fent generation, but for m alfo, and all that muft furvivcto the end of the world. As if is faid of.^^rdib/r»«j Juflification,R«m. 4- 2 3, 24. If Wis faid that F^ith was imputed to him for righ- teoufnefif ttQt for bit faks alpne, but for us al/o to whom it fhall be imputed if we believe — —So I may fay in this cafe i their faith, their piery, their patience was given thcm.and is record- ed, not for their falvation, or their honour only ; but alfo to further the falvation of their poflerity, by encouragement and imitition. KaH things are for ourfak^i,2 Cor 4. 15. then the grtfCfi of Gods Saints were for our fakes : For the Churches edification it is that Chri(\ givcth both offices, gifts and graces to hisMiniftcrs, Epbef. 4. 5, 12, 14, 15, 16. yea and fu/Terings toOfPhil. 1. 12)20. 2 Cor. 1.4,6. 2 Tt»t,2, loj endure all things far the tleBs fekf,

2, By

The Life of Faith. 557

«. By commanding us to foEovp them, 2 Thcf.^.y^ 9. For^wr [elves kpotv hcrv ye ought tofoHovp m - — ■ — ^To mak^ our felves an example for you to fo^ttvw^ PJiil. 5.17, "Be foUotvers together of mcy dnd mdrk them that fi tvalk^^ as ye have us for an tnfample^ 1 Cor. 4. 16. Ibtfeechyou he foUovers of me^ i Thcf. 1.6. Te became foUovpers of uf^ and of the Lord: So well if c both ex- anoplcs confiftcnt.

2. The likenefi oj other mens cafis to ours^ is greatly ufcful to out dirediomndencouragttrent. Ifwcarc to travel in dan- gerous waies^ wc will be glad to hear how others havcfpcd be- fore us i and if wc were to deal with a crafty deceiver^ we would willingly advife with others that have dealt with him. Ifwe be to learn any Tr^if or Artihce, we would learn it of them who with bel^ fucccfs have pti6t\Ccd it before us. If wc arc/ici^ofany difeafey wc are glad to talk with them that have had the fame, and have been cured of it > to hear what means they ufed for their cure. In all fuch cafes reafon teachcth us, both to obfcive how others were afic(^ed > whether their ca(e and ours were the fame i what courfc they took > and how they fpcd i cfpccially if they were pcrfons known to us, and the likenefs of their cafe well known > and if they^ere fuch as for wifdom and fidelity we could truA : So is it in this great buOncfs of our filvation. We have nothing to do, but what many thoufinds have done before us \ nothing to fu/fer but what they have (uflFcrcd > no temptation to rellft, but what they have been affaulted with, ard overcame, i Cor. lo. 13. and we want no grace, no help or comfort, but what they did attain ; And the glory which wcfeek and hope for, they pof- fcfs. To hok^to them therefore, muft needs be ufcful to us in this our wilderners fiat c.

3. And ts experitnce ii a powerful Teacher 't Co to be the Malicr of other mens experiexces^ and fo many^ and To wi/If, and in Cich V ar i.t*s e a f(Sy ^nd m Co many ages ^ muf\ needs be very ufeful to us. VVe that are bojrnin ths la(t ages of the world, have the benefit of the experience of all the world that have gone before us : Therefore is the Scripture Written fo much hiflorically ) that all who arc there mentioned, piay flill bt our mHru^ors. Ercn the hil^ brethren that were born into the wdlld, were Co plain a difcovciy of the nature of fin and :

A a a a 3 . grace, ,

-J 8 ^ke Life of Faith,

grace, and of the difference of the womins and the Serpents feed, (hit their hiftory is ufeful to all generations. And Abel byhisfaJth, and facrifice, and righteoufnefj, h6n^dcad{hy mtlignint cruelty) yrtffeak^tb, Htb. 1 1. 4. He that will but fobcrly look back to all the worlds experience, may quickly be rcfolvcd, whether vvildom or folly, labour or idlcnefs, godli- ncfs or ungodlincfs, temperance or fcnfuality, farthering the Gofpclof Chntt.or pcrfccutingir, have fptd better atthclaft, and hath proved hd\ to the adtors upon full experience

I (hall therefor;: here give you fomc dircdions howyou may believingly follow the Saints. And firft obferve that the duty hath thefe parrs, which you muftdiftindly mind i i. ti take them joryour examples under Cbrifi^ and fo to fix your eyes upon their, and hok^ attbeniyznd wW themas fXtfiB^/«,muft be minded : 2. To improve thcfc examples which you bok^ upon; And that is, i. For your rf/rc^ioH in duty, and fox your warning agtinti fin : 2. To your encouragement and cen* iblation.

Dirc<Sk. i. Look^tfrer them to their end, and confider i. Whi- ther they are gone : Wcffe nothing of them after death, but the corpfe which we leave in du(t and darkncfs : Bat Faith can attend their fouls to glory, and fee fvhere they now arc i even witfc Ci>rf/f, according ro hispromifc, John 12. 26. Phil. 1.25. John 17. 24. with Angels, and with one another, in the hea- venly focie(y, the City of God.

2. What they arc ^oi«g .* And Faith can fee t<iat they arc htboldmg Gad, and their glorified Redeemer, Mattb. 5. 8. Beb. li. 14. I John 3.2. Tncy arc loving God with pcrfcd Love, I Cor. 12. 8C13. i> 2) &^- They arc praifing him with per- fc^ alacrity and joy i faying, Holy, Holy, Holy, Lord God Al- •^'ghty, &c. Ktv. 4. 8. They are fo far minding the ftatc of the world, as to cry, How long. 0 Lord, holy and true, dofi thou not judge and avenge our bloodon the inhabitants of the earth : And they are waiting in white Kohes^ tiU their fellow fervants aJfo^ and tb^ir brethren tbatJhaJlbe kjHed as they were^ jhaU be fulfilled, Rev. 5.10,1 1. They are rejoyciag when the enemies of Chriji and *« Church arefuhdued, Rev. 18.20. And they (hill judge the mlignant Ans^els and the wirld^i Cor.^^.z,^ And this fcemeih

not

The Life of Faith. 559

not to be only an *ff>robatio» of C^rifts final Judgment : For

1. Judging is very often put in Scripture for govcrcing : As in the book of the Judgts^ it is faid, fuch and fuch a ont judged Ifraeli that is, ruled them according to the Lta>i ol God.

2. And a Kingdom and Reign is often promifcd to the Saints ; To him that overcometb vcill I grant to fit with nte in my Throne^ even as I alfo ovtreame^ and am jet dotvn rvitb my Father in hit Tfcrfl«f, Rev. 3.21. Which muft needs fignifie fomc partici- pation in power of Government, and not only infplcndorof Glory. And fo Chrift expoundeth , Mattb. 19. 2%.Lukf la. 30. Tevpbicbhavefolktvedme^ intberegentration/haltfit en twelve Thrones judging the twelve Tribes of Ifrael. (And of God it is faid, P/a/.p. ^,Tboufateft in tbeTTjrones]udglngrigbt.) It is too jejune and forced an expoHtion of jhcm that fay this is fpoken only of the power which the Apoftles had in their miniflrition on earth : And as abfurd is* the other, that it is fpoken only of Apoftles, Paftors, and Sainrs, and Martyrs M yprtrir that their fuccc(7brs (hall be Popes and Prelates, and great men in the world, and the Saints be uppermoR after Confatitines conrerBon. As if the promitc meant only to re- ward one man^ becaufe another fufTered for ChriA, and God had promifed thcfe great things, not to the perfons mentioned, but toor^erxthat (hould be their fucccfforS} yea as if that Fexoni then poured into the Church, were all the bcnedidion. And though I know not what changes are yet to come before the final Judgment, yet the Millenaries opinion, who retrain all this to an earthly temporal reign of fomc Saints for a thoufand yean, doth Teem as unfatisfa^ory on many accounts. It is moft likely ihertfcre that as the wicked (who are now very hkc thcmj muft be hereafter of the fame Region and Society with the Vevil gnd his AD^cls/Mattb.i'x 41.) And as the god- ly (hall be liks and equal to the Angels^ Luki 20- 36. fo we (hall hcofthc fame Scciety tfiththe Angels \ and confequently (hall have their emphyment. And as the Angels have a MiniUerial Steward(hip or Superintcndency over men ind their »ff»irs fas many Scriptures fully (hew j lb alfo (hall* he Saints : And it is not likely that this is wholly deferred till the rtfurreSion i but as they have a G/(jrj> before that with Cht\f\ and his An- gels i (b they have notP their part jn this Supcrinterdcncy

before >

e5o * The Life af Faitk.

before i though both will be greater at the Rcrurrc(^ion. If any fiy, what ufc will there be of our fupcrioriry, after the world isdcftroycd? I anfwcr, i. Th: Apoftlc Pffir plainly tcllcth us fihough fomr wculd force hi» woids into the darkj that tfe aceordirtgto his pr.jtuife, e>peU a -n? Heaven and a hcut Earthy in vohich dwrlUth rigbtcoufnrfs. And the Creation groaneth to be delivered j'rom the bauda^e cf corruption into tht ghrioui liberty of the SonsofG^d^Kom. 8. 2 1. And the Heavens mufi contain Chrijt. .ill the tmesofRejiitution of all thi^gSy which God hat b fpck'** 4>' the mouth of all bis holy Prof hets^ fince tb» wjrld began^ Ads }. 2 1. 2. And he ihat faid, the Sainttjhall yudge the Aagds, fcemcth to intimatc> that the Devils with the vpick^d will be in a liate o(fub)cOion or fervitude to them here- after. Certain it is» that Michael and his Angels (hill be the conqucrouis ofthc Dragon and his Angcls,K«v, I3'7, f • ^^^ that the Serpents bead Jhallbcbruifed by ail thctPotnans feed^ (hough chic Ay by the Captain of our falvation. But this (hall now fuffi:e concerning their employment,

3. Behold aifo by Faith what the departed Saints are now enjoying. And what is faid of their place and w'tfrJ^ will tell you that. They enjoy the fight of their glorified Head, Joh. 17. 24. They are a>ith him in Paradife, and therefore alfo enjoy the pgbt of the Glory of God : Being abfeut from the body, they are prefint with the Lordy 2 Cor. 5. 8. They fee not as in a glafs, as here they did, but with open face. They enjoy the pleafutetof a more perfe^ knowledge of God and all his wondrous works, than this world affords. They are happy in their tvork^ in the petUiXLove and Praifes of Qod j and they are filled with the pleafurcs of his Love to them. This is their fruition.

4. Let Faith alfo b:hold what evils they are delivered from.

1. From a heavy drofTy body which fince the fall hath been an fncmy, a prifon and fetters to the foul : and therefore they hot e groaned to be better cleatbi/i^ 2 Cor. 5.4, 5. Rom. 8. 21.

2. f t omthe worlds temptations : 3. From wicked mens ma- lice tnd per fecut ion J : 4. fiomfickftefs^p'iinyHectJitiesJahourr^ wearinefs^ and all »hc troubicfome cfrc(Ss of fin : 5. From all troublcfome pafHons , defircs , anger, difcontenf, difap- pointments, griefs, and cares, and fears of evil. 6. Specially from the feats of Hell, and the doubfs of thcix own finccrity

and

The L(fe rf Faith. 561

and falvation i and from the de(cKtion$ of God, and rhe rcr« liblefenfeofhisdirplearure. 7. From the troubles and cr< rours of ignorance, and all our natural impcrfe^ion. 8. From the fears of death, which now is more painful than death ie felf 9. From the fuggcf^ions of Satan, and his malicious vex- ing di(quicting temptations, and from his flattering allure. ments which are much worfc. 10. From the company, and the tempting or grieving examples of ungodly men. 1 1. From all lin it fcU, and all our moral imperfections and defers. 12. And finally from all danger, and fear of ever lofing the felicity they poflcfs. Thefc arc the immunities of the blcfTed.

2. When Faith hath fcen the Saititi in GUry^ look bick and ^^w^iTiCKttvhattheywtrc lately here on earth '^ that it may help you to compare your fiatc and theirs. And here you will fee I. That they were lately 'xnflejl}^ as we now are.They had bodies as drolTie, as vile, as frail, as burdcnfomc as outt arc. It coft them as dear (not as it doth tht fenjual, but) as it doth the temperate ipctCon now to ks^p tbem up a while for thd fervice to which they were appointed. 2. They had pains and ficknciTes as we have. The fouls in Heaven have efcaped thither from bodies which have lain as long tormented with the Stone, with Stranguries, CoUicks, Gripes, Convulfions, Confumptions, Fetvcrs, and other the mott tedious, painful and lothfome difeafeSjasfobcr men on earth now (eel. 3. Satan was as malicious to them, ai he is to us ; and to many of them as troubiefome : he haunted them with as ugly temptations, to the greafcfi fins, to unbelief, and pride, and defpair, and felf- murder, and hori id blafphemy, as he dotK any of us, (Yea he did fo by Chrift himfelf, Matth. 4.) 4. Tbey met with as many allurements to worldlinefs, fenfuality, ^ndc and luH in the worlds deceiving baits, and flatteries, as now we do > and were fain to proceed every l^ep towards Heaven, by conf!i<^ aed conquefl as we mufl do. 5. They were in as many wants and Araits ; in as poor, and low, and dcfpifed a lUte, as wt arc now : They were tempted to cares, and rourmating*,and difcontents, through ^heir wants and crofiVf, as well as we. 6. They have been in dangers, and in fear^, and winy a timt at the brink of death, before it came : and put to cry to God

Bbbb for

562 ^^* Life of Faith,

for deliverance in the ter^ours «nd anguifh of their hearts. Their fiefti, and hctrt, and friepds have fi.led them, and all the creatures calt thtm off. 7. They, have gone throiigh far greater pcrfccations for the Okc of Chrifl and rjghrceufncfs, than ever wcdid ; Se ferfecuted they tht Fropbets htfore you^Mit.'^. 1 1 ^12, Which of the Prophets did mt your Fathers kjH and ferfecutt? even of (hem for whom their pofterify crct^ed Monuments > Matth. 23. 36, 37, 38 V/cbavemt refined unto hlood^ as many of them did, Heh. 1 1. The fame and greater affl.dions which we have undergone, were accomplifhed on oui brethren in this world, i Tet. 5. 9- VVc go through the fimc confl-^ as they did, Thil i. 30, We are no more falPy nor odioufly flandcred m any ofourfuffciings than they wcre,Mtff.$.i 1,12. 8. They were men of like pafTions as wc arc \ (ot Co James faith even of E//tfj, that was carryed to Heaven without our kind ofdcath.They had their jgnorances,uncertaintie5,doubts, piiftakes i their dark thoughts of God, and that world where they now arc. Many of them knew as little of it, till they faw it, as we do now. Many a fearful trembling hour, many a thought that God had forfakcn them, and that the day of grace was part, have many of them had ai well as we. 9. Yea they were imperfci^ in all their graces ; they had an impeifcift faith, an impcrfct^ hope, an impetk6t Love to God and man, and many an hour in fuch groans as ours now are, O when (hall we be faved from our darknefs and unbelief ! when fball wc better love the Lord ! 10. They had their aftual fins alfo. (Though none that were legnant after conveillon^ their obedience was imperfedt as ours now is. Miny of chcir faults ar:d falls are left on record for our warning. There is not onchumanc foul in Heaven bcfides our Saviours^ thst was not onccafinncr : They all came thither by a Redeemer as wc rnuli do. They had their too great felfiffinefs, Fhil.i. 2 1. They had their pufillanimify and fears of men (as Fet^r and the Apof^lcs.) They had their finful controverfies, as Ptfw/ and Barnahas i and finful ff/'iirtftiowJr in complyancc with the ccn- forious, as ?e\er and Barnabas had. Gal. 2. 16, 17. They had their carnal fidings, fa6tions and divi'fions in the Church, I Car. I. & 3. Many a time have they been puttogroao, 0 metebtd ruga, wJbp j^/r(f deltvtr me from thit body of dtatb^

Rom.

The Life of Faith, 563

Rom.7,&c. II. They had as difficult duties fo go through,as •nyofus : They were put upon as many tears and troubles, wafching^ srd iriVcis, (ai-ing-j anu idt-uCriy-I, »s rhc moft la- borious and fuff. ring Chriftians now. 12. They had as lorg dclaycsofthc accomplilhmcnt of their dcfircs, is any of us. 1 3. And lafily, they pa(i through death it fclf, as we mu(i do. They Ijy gafping on thtir beds of langu llii.ig,and death broke in upon every part, and they underwent that Gparation of foul and body, as we muildo: Their flc(h WiS turned torot- tcnnefs and duft, and laid out of the fight of man in darkncfs, and lemaincth to this day as common earfh.

All this the Sainti in Heaven have undergone. This was their cafe a while ago, who are row in glory. And ihis was not only the cafe ot fomc few, but of thoufands and millions, and that in the mo() of thcfe particulars, even of all that are gone before us unto blcilcdncfs. It is not we that are tempted firft, that arc pcrfecuted or affli^ed firft, that have finned firft, that muli die firii i but all this hoi) hath broke the Ice, and arc fafcly pa() through this Kcd Sea, and are now triumphing in felicity with their Sav'our.

Diie^- 3. Let Faith next look back, and fee by what way thelc Saints have come to this felicity j I mean, by what means they did overcome, and win the Crown. And briefly, you will find, I. That they all came to Heaven by the Mediation, the Sacrifice, the meritorious Rightcoufntfs of a Redeemer, JefusChrift (either tspromifcd,or as incarnate) none of them were juftitied by the works of the Law, or the Covenant of Innoccncy.

2. That their common way was by F<iirfc, Repent attce^Lovt dJid Ohedience \ N^hy vorkj of Right foufnefs^ uhich we have done, but according to his wercy be faved «^, by tbc r»^t(hi»g .fRe^ gentratioM^ and the rentvitigofthe HolyGhoJiy nhicbbeJkcdM V6 ahundetttly through C'hr if}, Titus :}• 5. Even by the triple Image of the Divine p:rfc6tions, Pcvper, Love and JFifdom^ 2T»m. 1.7. They lived f«berlj, fiibteo^jly a»d godly in th^ vforldy and were zealcHf of gocd vfirk^, lokingjor the bhffed hofe which they have attained, T/twj 2. 14, 15. Knowing that Re- fentsuce tttfardi God, and Fsith topPiYds eur Lordjefus Chrijly lie tbc (utnm of favlng do^rixcand duty, AGs 20. 21. And

Bbbb 3 thr^

5^4 The Lije of Faith,

that xoftar God and t^cef bu Commandmtnu^ is the vpbote duty of mm, Eccle^. 12. 13. And that the end of the Commandment H Charity.^ j;*^ :^af'ure 'ioeart\ andagoddconfclertcey and of faith unfeignedi i Tim. 1.5. and that Love it the fulfilling of the Law.

3. They ftudicd the Word of God, or fuch means of know- ing him as God afforded them, in order to the attaining and maintaining of thefc gracc$,Fp/.i.2.and fought the Lord with all their hearts, while he might be found, and called upon him while he was near,7p.5 5, 5, lO. And did not prcfumptuouily neglcdt Gods helps, and defpifc his Word, while they truflcd for his mercy.

4. They lived in a continual conflid agiinft the tempta- tions of the D:vil, the world and the flefh, and in the main didcfl«^tffr as well ^sfirive. They made it their work to mar- tifie thofc flcfhly lufts, which others mike it their intereft and work top/ftf/>, Gal. 5. 17.21, 22. &6. 14,

5. They fuffcred afflidions and perfccutions patiently •, and being reviled, they did not revile : They loved their enemies^ ^ndbUji thcfe that curje the»t^ and frayed for thofe that def[>ite' fuUyufcd and ^erfecuied them ^ Mitth. $. 44, 4$. i Cor. 4. 11,

12, 13.2 Cor. I. Sij. Hcb. II. They would «er acctp of de- liverance from impifonmenty torments and death, upon finning terms.

6. They endured to the end, and did not fall off and for- fake the Covenant of their God, Rfv. 2.& 3.

7.Laflly,They did all V is by the motive ol their hopes of Hea- ven, and by a confidence in t he promifes of ir,and in a heavenly mind and converfation, as knowing that they did not labour or fuffer in vain, i Cor. 15.58. 2 Cor. 417, i Tiw.4. 10. Rem, 8. lS.^iattb.^. II. 2 Thif 1.6,7. ^'^- li- 2-

This was the way by which the Saints have gone to Heaven i the only true fuccefsful way.

Dired. 4. Confider next what hilpi and means God gave them for this work, and compare our own with them, tnd fee whether own be not <ijgr*4/.

I . We have the fame natural capacity as they : we arc in- ielleGual free agent Sy made for another voorldy and cafahle cAzW that they attained. There is no difference in our n^tMral fa- iuliiej, a.Wc

The Life of Fait b, ygj

2. Wc have thc/WjWf Gedio fticw ui ihercy, 1 Cor, is. 5. There ar« ^/vffj oftrationsy lut the fame God, Ephcr4.4, 5. There it one Cody one Lord^ &c. even the Lordover <zl7, good to oQ ibatcallufon him, Rom. lo. 12. The fame mercy which called them, and waited on them, callcth us, even a God who hath no refpeii of ftrfons \ hut in evifj Nation be that fear eth him, gnd vpork^e^h righteeufnefsy i* acceptedof him^ -^<5i 10. 3 7. -Though he be a free benefaSor^ he is a rightetM Jud^e, and he is gnodtt ally and the Father of every member of his Son.

3. They had the fame Savmrzswc havei^thc fame/'«- crifice for their fins i the fame Ttacher, and the fame example \ the fame interceffur with the Father : For though there he divers edminifi ration, there it the fame Lord, i Cor. 12.5. Ephef 44. For other feundathn can no man lay, than him who is the chief corner ftone^ I Cor, 3. 11. They all did eat of the fame fpiritujt weat^ anddran\of the fame rock^ as we do, which is Chrijfy iCor. 10. 3,4. It was the reproach of Cbrifi whkh Mofa in E^jft ettecmcd better than their treafures, Heh. 1I.26. The fame Phyficiin of 'fouls who hath us in cure,did cure all them : The fame Captaia who is concluding us to falvaf ion, is he that favcd them. The fame Prince of the Covenant, and Lord of life, who conquered death and all their enemies, hath conquer- ed them for us, and is preparing us for life with them. They had no greater, or better High Pricft and Mediator with God than wc have.

4. They had the /<<wtf Rw^e to walk by, and the famcwjt^ to go, as all we have. Gal. i. 7, 8. & 6. 16. Phil. 3. 14, 15. The fame Gogiel ^rid Word of God, in the main, though under various promulgations and adminiftrations; Thofe before the flaod were under the Covenant of the promifcd feed, made uri- virfallj to mankind in Adam. Thofe after the Hood were undcsc the famt Covenant rtntwcd univerfally to mankind m Nuah.Tht Ifraelites were under the fame Covenant renewed to them §ecially in Abraham, with fpecial additions i and after under that Covenant feconded vpitb the Lsw which was given to Mofes : And all Chiiftians after Chrirts Refurrcdion are under the perfeOed Covenant ofGraee^ and have the Hmc word of fal- vation iot their rule j even the Gofpel of Ckrifi, vpblch is the fot»er of'Gtdj to the [alvatiw of every cut that helievetb, Rom. t. 16. Bbbb 3 5. They

^^ The Life of Faith,

<. They hid but the /tfwe Frowi/rj in this Covenant to be- lieve »nd to affuic thcmof the talvation which they now poffcfs. rhcy had no other charter frotn God to (hew, nor any but this univnfal t& of oblivion to tiuft to for the fardsn of all their fmt^ which wc have to truft to for the pardon of ours, John 3. 16. 18. Msrk^iS- 16. The promife which was made to the Jews, and to their children, was made alfo (o thcmfi7<i< are afar tff, and to as many a the Lord /hill call^ Afts 2.39. For ike p'emife that be Jhouldbe heir ojiheveorld^veas not to Abraham cr hUfecithlf^gh the Law, hut through the right eoufnc ft effaitb^ Rotn. 4. 13. hnd therefore it vpai oj faith, that it might be by grace, totbe end the promife might be fure to all the feed, nt only to that which is of the Law, but to that alfo which is of the faith $fAhrabani, who is the father of us all, v. 16. That it might appear that God juftified not Abraham for any peculiar carnal priviledge, but as a Believer, which is a reafon common ro him with all Believers : to whom alfo their faith Jhsll be im- tutedfor rigbteaufnefsyV. 2<{' Gtdiinefs jiiU is frofitabte to all things, having the promife of the life that now is^ and of that which is to come, 1 Tim. 4. 8.

Yea what difference there is in b»th thefe forementioned re- rpe^s, it IS to our advantage : wc have the moft perfcded Rule, and the fullefl Promifts j and we have many Promifcs fulfilled to U5> which were not fulfilled to them in their daies» Heb. 1 1, laii. And we are nearer the final accompli Qiment of all t he piromifes.

6. They h^dthe fame Motives to faith, and patience, and godllncfs as we have : They could have no greater bappintfi offered them, nor any greater fitmfhtnint thrcatncd, to drive them from fin by fear : They could have no higher ends than ours y nor any nobler reafons to be religious. The fame rr^ fons and ends did bring them through all temptations and diffi- culties, to everliflii^g life, which we have alfo to fatisfie us, and to carry us on, 2 Jim.^. 8.

7. The fame fpirit did illuminate, fanGifie and qnick^H them, which is illuminating, fanQifying, and quickening us. All <hc moft excellent and heavenly endowments and workings of fheir fouls, were wrought by th< fame operator who is flili at work in all the Saints, R^w. 8.p. Ihere §rt diverfities tf gifts ^

The Life of Faith, 567

hut thefami Spirity i Cor. i a. 4. ff^e have the fame Spirit of Faith^ 2 Cor. 413. All that «re Sons have the f»mc Spirit of theSoH^ cy en the Spirit of A dipt ioH. Gal. ^.6. Rtm. 8. 1626. which is the Spirit of Potver^ o( Leve^ znd oH a found minif 2 Tim. 1.7. Wc hive the fame Almighty Power wifhin us, todcftroy our fins, toriifc up our fluggi(h hcirfstoGod, to keep us in his Love, fo overcome the flc(h, which did all theft excellent works in them. Wc are fealed tfitb the fame feal^ and are known by the fame mark, i John 1,2^. and are aduated by the fame heavenly pxincipleas they were.

8. We are members of the fame universal Churchy which is the body of Chrift: For there is but awf hody\ whatever di-' vcrllry of the members there be, Ephef. 4. 4, 5, 6, 7, 12. I Cor. It. We are members of the fame City and Family of God, Ephef 2. 19. We are in the fame Ship which conveyed them to the Haven ; Wc arc Difciples in the fame School, where they learnt the way tohfc eternal : We are workmen in the fiime Vineyard, where they procured their reward.

9. They had the fame vpork^to do as wc have i the fame God to love and fervei the fame Cfcrijf to believe in i the fame Spi- rit to obey i the fame things to believe (in the main) the fame things to defire and pray for v the fame things to love^ and the fame to bate ■■, the fame things fin the main) which ite fin to us, were ftn to tbtm^ and the fame life of holinefs, temperance and righteoufncfs, which is commmded us, was commanded them. Thty had the fame temptations to rcfift,and the fame flelhly mind to overcome, and the fame (cnfcs, and appetites, and padions to rule ^ the fame enemies to overcome > and the fame or greater fufferings (o bear, as is (aid before.

10. They had but the famt means and helps v we have fexccpt fome Prophets and Apoftlcs, and extraordinary per-, fons m one age :) And what they received of the Lord^ they have deliver ed unto us ^ i Cor. 11. 2$. Wc have the fame Go/fr/ to to rcich us i the fame Sacramtuti to initiate and confirm us > the fame Paftors and Teachers, for office, toinftrud uSyEphef. 4. 12,13, 14,16. hlatth. »8. 20.. Fajiing^ and frayer^ and ib ankj giving ^^v\d Cburch-communioHy^nd mutual Exiartationy which arc cur helps and means, were theirs. .

I ii.' The faixtf method efFrovidenet which arryed them on,

is .

"j?! The Lift of Faith.

i«ftiUonfootforaUthcSainfs, P/<»/. I45. 9, 18. & 86.5. He broke them, and bound thtm up \ he caft them down, and f aifcd them) as he doth us now : He made ihcm contrite, and then did comfort them : He led them through as rude a wil- derncfs, and they had as many wild bcalis to aflault them, and as many dangers round about them as we have: They had fcafonsofadvcifify, and feafons of profperiiy i their flormy and their funOiinc dales > their troubles, which quickened their cryes to God, and the gracious anfwcr of thofc cryc$> and were led to Heaven in the fame courfc of providence as we are.

12. And, to conclude, the fame Heavtn is prepared for us, and offered, yea given to u», which they poflcfs. It is ours in right, though our title be not ahfolutely ftrfrdy till we have Hnally prcfevered and overcome : We are heirs of God, and co- heirs with Chrift, having his feal and earncft i if fo be that wc fuffer with him, that we may be glorified with him, Row. 15. 16. 17. The Kingdom is prepared for all them that love him. Chrift prayed for all that the Father had given him > and for afl that (hould believe by his Word, John 17. 2, 20^ 27. even that they may have eternal life, and may be with him where he is, to fee his glory : Whofcevcr bclieveth (hall not pcrifhi but have everliftinglifc, Jchn 3, 16.

In all this you may fee, how like their condition in this world was unto ours, and that our way is the feme which all thofe have gone, that are now pift ill thcfc fnarcs and-4ar'gers, fins and milerics, in the prefence of their Lord.

Dircd". 5. When you have made thefe comparifons, think next what an excellent benefit it will be to you^ to lock^ thus be* lievingly and frequently to the Saints, thit are gone before you iDto glory. All thefe unfpeak«blc benefin will follow if.

I. It will much quicken and confirm our faith; As we do the mere eafiiy truli the boat, and boat- man, when we fee many thoufand paffcngcrs fafcly landed by him : And we eafdy truft the Phyncian,when we fee many thoufands cured by him , who were once in our cafe ; (b it will greatly fjtisfic the foul againft the fufpicions and fears of unbelief, when faith fceth all the glorified Saints, that are adaally, faved by Chrift already, •Qd have obtained all that wc believe and fcek : Methinks I

heat

Tk€ Life of Faith. 5^9

hwHcHocb, Jofhvay Ahrdhatit, Feter, Paul, John, CyfrtMn, Ma-, carius, Augu^int^ MclanGhm, Calvin, Zanchim, Kegtrt^ Brad^ jord, Hooftr, Jtvtl, Grindal, V(hn, Hildnfham^ Awes, Dad, Bams, Bolton, Gatak^r^ wrth thoufandi fuch, as men fttnding onthefuithcrfidcofthc river, and calling to u$ that nnult comeifterthemfFcar not thr depths, or flormi, or ftrcatns ; truftboldly that vcffd, and thai laithful Pilot \ wctruftcd him, and rone of us have mifcarried, but all of us arc here landed fife : We were once in ftorm?, and doubts, and fears, as you now are \ but it is our djflidencc, and not our confidence, ' which proved our infijmity and (hame.] Who would not bold- ly follow fuch a multitude of excellent perfons, who have fped fowcll?

2. It will alio much confirm our ho^e fthatis, our glad txpeUatim of the GrownJ when our apprehenfions of it grow dull and flack, and our fears do grow upon us, and we aic rea- dy to queftion whether ever fuch a happinefs will be our lot, the fight of thcfe that are now triumphing in the adual pof- ftflion, will bani(h defpair, aud much revive us : We cannot but think,thcy were once as low and bad as we, and had as ma- ny difficulties to overcome ; and why may nor wc then be as holy and as happy as they ?

3. Such a fight will greatly qtiicken our dt^res, to attain their *iif;i«f/f, and to go their w^;: As when n>crldli»g^Ccc the gr andcur, and honours, and power of Great men fas they are yet called) it maketh them think, how brave a life is this > And as the fenfual, when they fee their companions in the tavertty or Gaming- bdufe, or TUy- houfe, or the merry fool-boufe, as Solemtn accounteth it, Ecclrf.j. 4. do long to be with them, and to paitakc of their beloved pleafure : fo when by faith wc fee the departed Saints in glory, and think where our eld ac- quaintance are, and the multitudes of wife and holy foul$,that arc gone before, it will greatly ftir up our fluggifti dcfircs, and make us long for the fame felicity, and to be as near to God as they are.

4. And it will do much to dircd us in the way : For wc muli follow them as they followed Chrift. As the hiftory of the Wars of Altxandir, Cdfar, tamtrlane^&e. will teach men liow to fight for temporal tyrannical domination > fo the

Cccc hiftory

570

Tke Life of Faitk

hirtory of the Saints do teach u$ how to fight agaiiA fpiritml vyickedncffcj arid poweri, and how to take the piofpering Wiy. If wcafic there to find, whether lazincfs or labour, whether fcr.fuahty orfpiwtuality hath alwaics been the way to Heaven ? Whether Saints were gluttons, drunkards, whore- mongers, riotous, licentious and proud, or tennporatc, chafte, mortified and humble ? whether the Saints were the fcorners, or the fcorncd, the opprcflbrs, or the opprefTcd, the pcrfecu- tors, or the perfecuted s the burdens, or the bleffings of the times they lived in ; When the world is divided about mat- ters of Religion, and every Party hath a fcveral way, for the UrMty, and the Reformation, and the Communion of the Churches, and the right Governmcnt,Dirciplin€ and Worlhip- ing of God j how eaiie and fafe is it (in the main, and in all things of cecefTity) to look back and fee which way it was that Peter and Paul did go to Heaven byi and what terms they were on which their Hnion, Communion, Government, Dif* cipline and Worlhip were performed,

5. The fight of bleffcd fouls by faith, will alfo incrcafe the Ktfaltttioit tnd FoTtitnde of the mind. Faintnefs and pufilani- Kiity fcize upon us when we look only on the difiiculties and dangers : But when we fee the thouftnds that have over- come them all, by the fame m«ans which we are called to ufe i it ftceieth our courage, and maketh us refolve to break through all : When wc think only how mortal our difeafes are, our hearts do fail us : But when all that were cured of the very fame, do call to us, and fay, [[Never fcari there is nodifcafc toohard for your Phyfician > he hath cured u« of the very fame, and cureth all that ever truft him, and ufe his fcmtdies] This will embolden a feinting mind. Therefore in the fore-cited text, Hrt,6.i2. It is laid, Be >i-f//jfi&/K/ (which there meaneth, fuch a* faint mtb defpmdency^ defpair or fears) htttfoQefPtrsof tbem voko by fnth and pat Imce inherit the pra- wifci.] When \fc look on th? Saiints tribulations for the faith, we are apt to faint fas fome do that Hand by another that is under the Surgeons hands J ^}hef. 3. i^ But when we fee them in tritsnriph, it curc'h ouir cowatdi^e (and it is they anly thttlabowaad faint mt^ that are crovpned^ and that reap in duefeafjttj &j% Rev. i, 5, Gftl, 6, p.) ^^^ "> who faint mt intg

eejfatitrt.

.i&au

Thi Iffe <ff fifitk. 571

ceffatittti or fo as to be ovcreome.) Do you think when the Ifrachtcs pafTed through the Red Sea , that the Lcttdtn had not xhtgreAXtft tryil } and that it was not an exceeding ia- crcit'c of their c©urigc, who came afttr in the rear, when they faw moft of their brethren fafdy palled through ? Look bc- lievingly upon the f§uls in Heaven, and you will do or fuffer any thing to fellow them.

6. And it will greatly proToke us to diligence in nfeU doing: Look up to your Brethren, and you will mend your pace. If a horfe be going towardi his Pajiure^ he will go cheaifully j efpecially when he fecth his cowfanmis there. It will make us pray hard, and meditate (\udioufly, and workhboriouHy, and watch diligently, that we may be with Chritt, where our Brethren are, and receive the end of our faith and labour.

7. And tefeetur Brethren in Heaven before us, will gre«tly help us iofufferforCbrifty and to hc^atitnX in any tribalatioa which befalleth us. When wc fee them in glory,wc (hall fcarcc ftiy to complain of the foulneft or narrowricfi of the way : but look before us, and go on through all. Or if the flefh do '«- pine, and our hearts begin to fail us, it will mike us it^t up the hgnds vphicb hung dcfvn, and the feeble k*iief, and maks firait filths for curfeety Heb. 12. 12,1 J. and to gird uf the Inns of Mr minds ^ and hefober^ and hope to the endy 1 Pet. i. 1 5. Whc« we look forward to the end el former (uffercrs, it will cau fc us to foffefs ow fouls in fatience, and to let it hare its ferfeM

S. It will much overcome the fears of death : It is no finalUt^iemegrofthem thttCicerOy and fuch honcft Hcathcw had, to think of the thoufands of their worthieft Anceftors,and that they were to go the common wiy of all mankind : But how* much n^ore may it encourage a Believer, to think thit he ii not only to go the wiy of all the world, through the gttc of mortality •, but the way alfo which all Gods Saints have gone f ftve Hfnoth and Elias) who arc now' in Heaven, tbhe died all the Prophetr, and the holy men of God v yea ]cfuj Chrii bimfelf, before us \ that death might be conquered when it feeiined to haye* conquered. Hit. 2. 14.

''9' Itw^l di> muchtoraife us from hypocritical referves^ vadtemporizingi^ and from lukftfarmnefs^ and rcAing tn lovir

Cccc 2 dtgrca.

tf «2 ^^^ ^^fi ^f P^i^fi'

degrees. When our convcrUtion is with the holy ones above, we (hall have upon our minds an ambition to attain to thcii degrees > and to do Gods will on Earth, as it is done in Hea- ven. It will much endine us to the higheft and noblcft fort, of duty, which the fpirlts ofthttjaft made perfect do per- form. He that converfcth only with his owofad, tempted,, finfulhcair, and with tempted, faulty, mourning Chriftians, m»y learn to confefs, and mmrny and n?ff/>, and ^ray : But he that alfo convcrfcth with glorified fpirits, will be fo rapt up with their heavenly melody, that he will learn and long to love God more fervently, topraifchim more chearfuliy, and to, give him thanks more abundantly for his mtrcfts. Heaven- vfcrn^xslcitnt by z ieavenly ntin(L, iutheufc of a heavenly con- . verfetion.

10. Anrl to loo}^ much at our Brethren that are now-in glory, will alfo fill our lives w'uhpUa/i^re ,. and make our Re- ligion our ccniinMal yy \ and will help us to a forctafte of Heaven on Earth : For we (hall as it were tafec our fdvcs to be almoft with thcmi and their roclodie wjll be our ddtght ■, and hve to them^ will make their joyes to be pur owi*. And though. it is the fight of Gcd and our Mediatour by faith, which muft, be our chicfcA hopcaad joy i yet while we are here men ir\ flcfti, yea more when wc have laid by fltfti and blood, the pre- fcncc of all the blcifcd fpirits, and heavenly hoil, will be a great, though fubordinate part of our heavenly felicity and delight.

Dircft. 6. When you have gone thus far, confider what thligatktts lie up07iy:uto Convrrfe by Faith tvith your Brethren in ficaveti^ and to lock-up [nq^entiy to their fi ate and ivork^.

I. YourLecclTary Love to God requireth it: For as yout Love to him muft be (hewed by your loving his Image in your Brethren i fo it requireth you, to hve them mofi that Atcltkiji God; or el(c you love them not for hii lik^nefs. And it re- quireth you to love them mtft whom Go^d loveth mojl ■, and that is thofc that are liksfi him, and nearefi him. And he that loveth God in his creatures, and loveth any one truly for God, m\x& love the Angels and perfeded Spirits beO, becauffi they love him bcil, and are ncaxcfl binp, andii^ft.|l|^ hi9n,^nd ate tl(b moft beloved by him. ' .t T , * , '....:

a. the

the Life ef Faith. c^o

2. Ti\e cmmtn nature ot Love and Humanity rcquircth it : For it fcquircth us to love that befi vphkb u hft y (ts is faid ) But the blclTed ones in Heaven are better thin any here on Earth i and thcieforc (hould be ^rf rrr loved.

5. The nature of our Love to the Saints rcquircth it ; For \{ vnc\ove them zi Samts and Godly ^ we (hjll love thofc moft fhat arc wpjf holy^ and that is the blcff;d ones above. And if we love them w«/?, we (hall certainly iwiw^i them, and €otwerfe with them by Faith, and not be voluntary firangers to their.

4. It is pjrt of that heavenly cenvrrfatioi^ which is com- mended to us, Phil. 3. 20, 21. When it is faid, that our con- verfation is in Heaven, it CigniUcth th^t out Burgejhip is there, andour intereji and great concerns are there, and our dtveling is there, and our trading and thriving hujmefs is there, and for it i and our friends and feServ-citizem, and thofc that we daily trade and onverfe with, in love tnd familiarity ^ arc there s even as our Gody and our Head^ arid our Inheritance is there. He never knew a heavenly converfationy that pretending there to know God alone, hath «o converfe with his fcc/y on« that arrcnd him , and doth not live as a member of tiS^fir/od^fy in thcCiry of God i that doth not w'nh fame delight behold their holin;;f5, unity and order, &c.

5. ThcWoHrmgo/Go^andour Kedeemtr doth require if, (that we daily converfe with the Saints in Heaven \) Brcaufc it is in them that God is fcenjn the greafcft glory of his Love \ and itis in them that the Power, and Efficacy, and Love of our dear Redeemer moft appcareth. You judge now of the Father by his Children, and of the Phyfician by his Patients, and of the Builder by (he Houfc, and of the Captain by his Vidorics. And if you fee wo better children of God, than fuch childifh crying, feeble, froward, difeafcd, burdenfomc ones as we are, you will rob him of the chitf of this his honoJr. And if you look ztnone of the Pjfi/'wti of our Saviour, but fuch law: and languid, pained, groaning, difeafcd, half-cured ones ■ 0 vpe i you will rob him of the glory of hi5 si^Jl and r;^n-5. And if you look but to fuch an ionperfet^ broken fabrtck, as the Church on Earth, you wdl dflionour the Builder. And if you look to no other Vi^orics of Chrift and his Spirit, but what

Cccc 3 is

'TJT' "" T/>« Ltfe of Faith.

IS mtdc in this confufcd, dark, and bedlam world, you will be tempted to diQvonour his conduit and hisconqucOi. Bat if you will look to his Children w H<jvtn^ who are perfed^ed in his Love and Likencfs, and to Chrifts Patients which arc there perfc^ly cured, ard to his BnildtHg in the heavenly unity and glory, and to all his ViHories as there ampleat^ then yo« will give him the glory which is his duejR«v.2i.8c 22.2 fbef.

I. 10, II, 12.

6. So alfo you will dijhomur Relighn, and the C*«r«*,if yen convcrfc not with the Saints above. For the rcafons laft given : ^ For you will judge of the Cburcbyind ofKtUgit»yby fuch im- pcrfcd things as here you fee, where men turn Religion to the fcrvicc of their worldly inteiefts and ends, and fight for am* bition,fadion, tyranny, ufurpation, and worldly lufls, nndct the facrcd names cf Religion and the Church , and for the pretended Love oi Chiift, and one another, do tear the Church into {hreds, and worry, ant? hunt, and devour one another : You will be tempted to be Infidels, if you do not here convcrfe with the fmcere, humble,'holy, charitable Cbri- ftians^and look up to Heaven to perfe^ fouls : And then yon will fee a Church that is truly amiable, holy, unanimous and glorious in perfcd Love.

7. If you look not up to thofe in Heaven, you will quite mifundciftand the providences of God, in the proQ^rr.ry of the wicked, and thefufferings of the Saints, and the ch^tn^^esfthat are ufually made OH Earth; You will begin to think, .hat fin is fafe, and the wicked are not fo mifcrabls: as they arc, not godly diligence fo profitable a thing; you will not know till rrafons dfrovidcnee^ unlcfs you can fee unto the end : Aiid the uitimate end is not on Earth. But go inro the San(ftaary, md take theprofpe^ivcof the promiie, and look to the tlefjc'd fcuU vpith Chrifi^ and all the riddle will be expounded toyoo, and you will be reconciled to all the frovidtnces of God : Yoti are Arange to truths if you arc ftrange to the triumphing Saints in Heaven.

S. The progrciGve nature of your faith and godtinefs ut- ^uireth it. You are tiaveliing to Hearen, where the hkfkA arc, and arc nearer to them than when you firft believed : And the Rcaicr you aie (0 thcin, th^ more ycu (hould mmd them,

sad

The Life of Faith. r^j

and by Fiirhand Love be familiar with them : And when yoa »re almoft at home, you thould be even ready (o embrace your friends &t the meeting.

9. Your KeUth/t to the blefftd Spirifs doth require ir i and your Chriftiinand ingenuous difpolition towards them. 1. Arc they not fuch as were lit cly near you in the flcCh , fome of them your dearc(t companions and friends \ and ftiould you cauf- Icfly forget them > 2. Arc they not not now yout friends who love you better than they could do on earth ? Doubtlcfi their knowledge and memory is not grown Ic fs, toforgctyou, if once they knew youj but they arc like to know much more: And their GoodLnefs being increafcd, their Love is increafed, and not diminiOied. }■ And you belong to the fame Society with them i crcn to the Body or Church of Chrift, whofc nobler part above, and inferiour pirt on Earth, do make up the whole. Is it nor cxpr«fly faid, Heb. 12. i2, 23. that ire are come unto Mount Zww, and unto the City of the Living God^ the heavenly J eruftkm^ and to art innumerable company of An- gf/f, and to the general Affemhly^ and Church of the firft horn^ wbieb are ivritten in Heaven ? (that is, to thote which as the firrt born, are moft noble, and poflcffed of the heavenly inheri- tance, and are there entered inhabitants already :) And to God the Jud^e of aO^ and t» tbefpirits of juj} men made perftS, and to Jefus the Mediateur of the N(x» Covenant^ &e. And what is it toeomr to t^eM, but to ome, or be j*)'nf ^ to that Society^ of which they are the nobler part ? Will you be FeUow-Citiz/em .with them, and have no communion with them, nor fcrioufly remember them ? How can you remember God himftU, and not remember thofe that are his Courtiers, and nearer to him than you are? And how can you think o( Cbriflj and net think of his Body^lftfihow can you think o(kk Body.ind forget the rood excellent and honourable parts ? Or how can you re- member your felves^ and forget your chitfcft Friends and Lovers f

10, The very nature of (he Life ef Faith recuircth us, ta look much to the departed Saints; The Lifa oj Faith conCft- cth in our convcrling wi[h the things unfetn\ as the life of /?g(rr or/eMp is ;our conveifing^with things /mj ; If you love, and think on none of the Saints, but thotc that arc voitbinyour

--5 ^^^ ^^fi cf Faith,

frgbt^ you live (fo far) but as by fight : Though Fditb live not up )ft Saints pxopit\Yy but on God^ and our Redeemer \ yet it hveth and converfcth witb the Saints: If it work aright, it will as it were fet you among them, and make you live on Earth, as if you heard their fongs of praifc, and (aw their Thrones of Gloi y.

I r. The piefent nece^titi of your conditim in this tvorld, do fcquirc you to look much to the Saints above (as is before (hewed in the benefits recited : ) W« live here among fuch ferfoHs and things as are objcds of continual forrovi> to u? ; And have we not need of fome more cornfortable cowfany ? If you had nothing at howt but chiding^ and difcontent^ and povertjy you will be willing cf fo much recreation, as to be invited to feall fometimes, where there is plenty, pleafure and content. If you lived ^mong groamng, ftck^ or melancholy perfons in an Hofpital, you would be glad fometimes iofmcrrycr company, a little to refrelh your minds. Alas, what a deal of fin do wc daily fee or hear of > and what a deal of forrow is round about us? What arc our News- books filled with, or the daily re- ports which come to our ears, but^w, and/orron?, vanity and vfxatioH f what is the employment of mo(i of the world ? what is it that Court and Country, City, and all Soeictics ring of, but vanity and vexntion^ fin and forrovp ? And is not a walk in Heaven with better company, a pleafure dcfirable in fuch t, cife ? What grief muft needs dwell on the minds of fober Ca- tholick Chriftians, to (et the Church on earth (b totn^ (b vferrycdt Co reproached zi it is throughout the earth? Co tern invitees by its zealous ignorant fclf- conceited Pa(lors and Members ? fo worryed by its open and fecret enemies i even by the ufurping tyrannizing Wvlvts in Sheep cloathing^ nbo [fare mtthe fltchj Matth. 7. 15. 6f 10.^? Ac^s 20.29. fo refroached by the world of Infidels and Heathens, who fly from it as from an infe(^ed City, and fay ^Chriftians are drunkards, and deceivers, and lyars > they are all in pieces among themfelves i they revile and perfccute one another i we will therefore be noChriflians.^How^fad is it to fee the one part of the world profeding ChriAianity, to make it odious by their wicked nefs, and their divifibns ; and the refl of the world abhtrring'ity bcQiMCo thcfchave made it ftcm odious to them?

How

The' Life cf Faith, ^jy

How fad is it to hetr all Chriltians fpeak of Love and Con« cord, Unity and Peace, while few of them l^noff the way of Feace^ or how to hold thcit own hands from rearing the Church into naorc pieces, while thcfe peaceable words arc in their mouths ? To fire the Paftort and People, as if it were for Unity and Peace, contriving the ruinc of all that are not- of their Psriy and Way, and lludying how to extirpate one another j and multiplying fnares and tumbling blocks, as ne- ceifary means to heal the Church! How fad is iit to fee lo great a fadion as the Roman Kingdom (for it is more properly a Kingdom than a Clntrcb) to lay the ncceffary Vnity and Com- munion of all the Churches, upon fo many forgeries of their own > upon the fuppofcd certainty of the falfenefs of all mens fenfes (in the point of TranfubDantiation^ and upon the fub- )e6tion of the Church to an univerfal ufurper i and to keep up ignoraH9i^ le(i \novpledgt ('by reading the tranflated Scriptures, and fuch Books as do dete<^ their frauds) ihould marr their markets, and fpoil their trade > To fee their Prelates take thcic own domination, wealth and greatnefs , to be really the proiperity of the Church, and the interefl of the Gofpcl and Kingdom of Chrifii and to promote the Gofpel by Htencing or prohibiting the mo/) able, zealous, faithful Preachers ofiti and to go with a drawn fword among the people, and fay, LeveufyOr mtmB l^iUjfou: LoveCbrifi andm^ or the inqui* fition and wrack fliall teach you love : To fee them take the terrifying of men by corporal penalties, to be their chiefeft work, and the way of Love to be but fuch pofuUrity as de- ftroyeth the Church : Will not now and then a walk in Heaven, be a great rcfrefhing to the mind that hath been long haunted with fuch hideous and ugly fpcders as all thefc? Will not fome converfe with the moft wife, and holy, and peaceable Society, whofc Life is Love, be a great recreation to your minds, when fuch fights as thefe have made them fad?

Moreover, you have many hurJens of your own to bear \ your own ignorance, your own tempfafion*, your paffiont, four wints, and worft of all, ^c rclicks of your fin, which you cannot bear with that hope and fuppbrr'Mvhich is needful to you, without Oft lobking to the happrncfs ofthofc that '^ Dddd hare

578 The Lije cf Faith.

hate overcome all thcfc , and are now at reft.

And you have miny cxceUcnt duties to pei form, which will not be fo well done without lookiog oft on fuch a Cepy. Yet yott have the jtars of death to overcome, which will not be fo calily done, as by looking to all the world of fouls, that have already gone that way before you.

Yea in your converfe with Gtd bimfclf^ though you have tma ffi/yfufficicniMf^/wtor, you will caft your felves upon great difadvantjgcs, if your thoughts leave out the blcffed fociety of Siints 2nd Angels, who are ncarcil to him : You ca(\ away your ftepping-ilones, or iiairs of afcenr, and you will but tempt your fdvcs to look at God,as through the great interpofing gulf, and hindea the needful /*wi/Mrir> of your f-boj^gfer* above. Ncg' left not then a htlp fo needful to you in your piefcnt Hate.

i2 . Laflly, The remembrance and obfei vation of the hea- venly inhabitants, is the way that is commended and com> mandcd to all Believers, and that as part of their ordinary duty^ mihtu fray en to Gad. He hath not only minded us that Abraham, J//«fC and Jac/>b are M\ livings to prove the ftf- furreSioTjy Matib. 1 2. 27. but hath alfo comforted the ex- peftants of HcavcD, by defer ibirg the joy of ItfZjrM as in jihrahantt befome, Lukf 16. 22^1^. ind introduced Abraham as pleading Laz.arUf^sciu[c, v2'j, 2<S. And hath made it a parrof the cemfortable dcfciiption of his Kingdom, that wc (bailor dos^n with Ahrabam, Ifaac and Jacob in it,Matth.S.iJ > And when he would appear transfigured in a glimpfe of his ^lory, to Peter y James and Jihtt, he would not do it alone,but ye\i\\ Mtfei and Elias talkjngmtb him, Matth. 17. And the comfort which Poi// giveth to the fufferiiig th^jfahnianSf is, fitfi spith «*, 2 Thcf. I. 6. not only Ktjk with Cbrifi^ but with hitftrvants : And when he defcribeth the glory of ChriHs ap* pcaring, it is, that HeJhaU come t» he glorified in hie Saint i^ and admired in aU thtm that do believe^ vexf. 9 1 « 1 2. As Hiimfelf dc* Icribeth his appearing as with \\\%gl9ri»ui Angels, Mar. 25. ^u M tht hcly Angels with him. Whether it be all tht bluffed Sfi- riti of the higher worlds, or only all tbofcof them, who were deputed to thefcffvice oftheChorchoq earthCM4tri&,i8.iO.O «nd To were tntdcAngeh tf IM^m, I pafi over, -^ndtitmth the ftfcotb fiona Adam pcophificd, iiyingi fthtld the I^rdcometb

,,::■• With

7»0 Life 0fF€ith, 579

mthteHthoufandj of hit Saints^ &c^ Judcv. 14. Miny other Scriptures tell us, that wc muft not leave out the Saints and Angels, when wc look towards Heaven by faith, and whea wc convcrfc and walk above.

But this is but as on the by : That which I intend for your fpccial obfcrvation, is, the third Fetition of the Lords Prayer ^ where the annexed cUufe (which fecmcth to rcferr to tU the three fiifl Petitions) doih fet the heavenly Church before us, as the Pattern of thit obedience to the will of God, which both we, and all the world muft imitate, zndfrdyto God thit wc may imitate,[T'hy ffillbe dine on Earthy as it is dene in Heaven.'] HcreChrift requireth all Chriltians in Prayer, to look, up to the Hf^venfy Societyy andtoconfider botv they do the IFiHof Gody and to make it their Pattern^ and in their daily Prayers^ as men that long for iheir celefiial pcrfe<^ion, to pray that they may become their ifT«irtfr«rj ; even as the Scholars in the lowcft form in the (chool, muft look atthofein the higheft fsrm.and deiire and endeavour to attain to their deRrfiC. You fee then that this \%t commanded or Unary duty. ^ , .^ ' ,f,'*" "'\, . Dired. 7. Conlider next t^htrein itii^^k%ti';^xikvtfft «rif fc Jngelf^ and the fcrf(6ied fl>irits of the jud cenfjfieth i that you may neither by your miftake, negkd it, not carry it too far.

1. Negatively : i.'lt is not a Veifying thcnft,asthe Hcathcnj did tticir Hero's, and their Vivi '': They are A'lll but Gods Mi- nijiers, and muft have nothing afcribtd to ihtft of the i3;viw Prerogative. ^ ^ .>.T.m>-i ;,n^ u; -

2. Nor doth it conii^^inlfiiil^iii'^'ftfiiflef and Altars to their honour, which favoureth at Utft of a compliance wirk

Tdoiarry. •'■ u'i;!

3. Nor doth it at t\\cXmm.m'pray'm^tothern. i,. Bccaufr, '«s w^ know that they ari riot ^mpiprefenr, oronrn^fcteht i fo «. Wc know not at all when they are prefcnt, and ^h'en they do hear us, and when ndf. 3. Nor do we know which of them it is that is at any time prefcnt withtJs. 4. ^^t hVve we any precepi, prcfi'dent/promifc, or other chcoutagcmtnVto fuch

>ryefS ih Gods Word, tut rather much to tcep cs fioi»

' 4; 1ft Or yet is nindefiriti^tktm to frgyfor vs : For that

D d d d 2 which

"$8^ '^ke life #/ Faitb.

which is their duty» they better know than we i atid it is little that wc know of their capacities or opportunifics. And we hive no Word of God neither to encourage us to this. >

•5. Nor doth it confift in cbufirtg any one of them above the left, for our guardian and pottGor i and fo committing our felves to their care. For wc have no reafon to be fo pre- fumpfuous, as to think that we have the choice of our eivn Trotedor i or that it is a matter at all referred to us i or that they will undertake it ever the more for our choice.

6. Nor yet may wc pretend t9 kitow what particular Saint otiin^cl IS deputed ej God to out frotedion: For there is not the leaft difcovery of it in Nature, 01 in the Word of God : And he that pretcndeth extraordinary revelation of it, muft be fure to prove it.

7. Normay weprayfor tbem^ as if th^y wcte mpurgatory^ er in any mifery or danger which dnl need our prayers for them : For we have neither reafon to bchcve the thing, nor any precept or encouragement to the work.

And as all thefe Sven are unlawful things -, fo the(e alfo that follow muft be medled with very tenderly and cautcloufly.

1. Our Praifes of them, muA be fober and wary j. and fuch as are in a plain tendency to thcpraifei of God and godlinefsy left before we are aware, we kindle fuperftition in the minds of the auditors. Praiie them we may i but with a care of the manner, meafure and confcquents, ^nd with • due r^Ipe^ to ihc praife; of God. ;

2. Our Pray tr J (ot the KefurreBion of their W/ri, and their folemnjuflificationatthct/jy of Judgment^ ihou^ lawful in if (ir//, yet muft be done with very great caution. And it is fitter that we pray together m general for the Rcfur region of AU the members of QhtiCi^ both thofe thatjire dead, and thofe

'that will be, than to fix aponihcdead difiinHly » bccaufc as wc have no precept or example for it in the $criptiires > fo the minds of the hearers (if it be publick) may caHly abufc out example to erroar and excels.

3. Qur thankfi<l»tfi to them for their love and bcnefits,muft be very cautelouily expre0cd : Not by i. verbal, thanl^s^ing fatbem^ bf whom we are ^Qntun »beH tliey harns: Nor yet in any fuch Itngaigc ai (cndeth to eiuroafh upon the

honour

The Life of Faith, 581

honour ofour gnat BenefaGon, not to acknowledge any more isfromtberhy than as the Minifters of ChciA.

4. And in our acknowledgements of their general fr^ytrs for the Church, we muiUakc heed of feigning th«m(o be more f articular than we can prove that they are.

5. And we muft take heed of all fueh Rhetorical Profepopeia' s •s tend to delude the hearers or the readers j as if wc would draw them to believe the prefcnce and audience of thole fpiiits which wc intend not to cxprcfs.

6. And our honouring of the ntsmory of their Martyrdom or Holintfs^ muft be fo cautclous, that it tend not to Idolatry or Superltition ; It is lavoful in it f elf to keep thcrelick^ of a Saint or a Friend, and to keep a folcmn thankful memorialt>f Qods mercy (o his Church, in her moft excellent helpers, and fuccefsfuUeft inftfumcnfs of her good: But in a time when thcfe arc commonly abufed to fuperftition, the confequcnti may make that evil, which in other circumflances might be good. When the Primitive Ptftots led their people, fomc- timcs to the places where their neighbours fuffered Martyrdom for Chrift, and there prailed God for their praifedconjianey^ to encourage the people, and engage themfelves to be true to Chrifi, and die as conftantly as others did \ this then had good effe^s ) and if it had been ufed more cautclouHy, had been laudable : But they did not forcfce the great inconveniencies of relicks, pilgrimages, prayers to Saints, 8cc. which in after- ages it introduced : And noWj it maft be with very great caution indeed, if we will imitate them.

7. To pray to God to bear their general prayer s^ for the Churchy (fuch as thofc mentioned, Rev. 6.9,10.) doth intimate no falfc dodrine that I know of. But it is a pradice that hath danger, and no Scripture precept or example to encourage it,nor folid leafon.that 1 temembei ; And if God would have had us ufed »t» it*$ hke he would have made it known-

II. Affirwativtly : Our converfe with thofe in Heaven cis^nfifteth in all thcfe parts.

1. We muft acknowledge our Kelation u them^ and not think that tbey are nothing to us.

2. We muft not forget fi>ew,but fettbem hyfaitb^tr\d take it as part of QUI datif hfinefs (0 have fome daily convcifttion with their. Dddd ^ j. Wfr

The Life of Faith.

3. We muft Irvt them witYi tfcculiar love •■, even better than wc\oyc the gidly upon earth: becaufcihcy tfff tfttrK, and hker unto God, ind lore him more, and arc more beloved by hm

4. Wc muft fpecially lejoycc that God is glorified in and by them i and look often to them as the more illuftrious rc- pTcfenters otthc Divine Perfc(^ions, than any of the Saints on £arth.

5. Wc tn\x^ greatly re'pyce in their ttv/t felicity axd glory t even as if it wete our own. If wc did fee with our eyes our old dear friend, as Lazaru^ in Abrahnm^s bofome, triumphing now in the glory of the blcffcd, wc could not chufc but be daily very glad on their bchilf, to fee and think, O what fe- licity do my friends enjoy ! And faith ftiould make it in fomc meafure to you, as if you fa w it.

6. We muft have a grateful fenfe in efur mindi of their lotte to w j and muft give God thanks for his Angels miniftrations for u!. For doubtlefs, as they are wifcr and better than any of our friends on earth > To they have a better, a purer and di- vincr kind of Love to us, than thefc below have. And the An- gels difdain not to be Chrifts fervants for our go6d > yea fot our falvatioD, Heh. 1.14. For, are they not aH mwftrifig^iriti^ fent forth to mJKifier for tbcnt^ nbofhaVbe heirs of falvation^ Match. 18. 10. 7beir AngeU ala>ai:s behold the face of my Fa- ther in Heaven^ Pfal. 34.. 7. The Angel of the Lor d c aw fetb round about them that fear him, and deliveretb thettt^ Pfal. 91. 1 1. Hi fhaV give bit Atigfls charge over thee^ to ks^p theein aV thy voaies. IheyfhaOhear thee uj> in their bands ^ left thou dafh thy foot againft aftone^ Luke 15. 10. There is jyin the fre fence af the Angels vfGod ever one (inner that repentetb, Luke 16. 42. The heggat 4yed and vpas carryedby Angels into Abrahams bofome. Though xhcgrett Love is that of God our Creator, Redeemer and San- difier, and our chief eft gratitude is due to hitn j even for tht benefit which wc have by any of hi» creatures i ytt hvt and mental than\f Mine fs is due to the rational creatures which are his voluntary inftruments i bccaufc they do what they do out of real love to Iff y other wife We.fhould owe thankfulncG'tO ^■■onc, either benefa^or, friend or parents ; ^ i' ' ' ' '^' ' • " 7. And ourbdievicg oonvctr« with thtblcflcd rpiriti, mail

The Life of Fartk.

make us carncftly defire U be Itks >^<m > even tQ be as like them here as potfibly we may« and to be with tbem^ that we miy be perfe^ as they aie pcrfc(^. We muft long to be near God, as they are, and to know him, and love him, as they do y and this holy ambition is well pleafing to God : Though we muft not defire to be as God, wc mull defiic to k^ow gnd levt him pirfeGly.

S. And hence we muD proceed to a fober imitation of them as (hey are non^ employed in Heaven i Not in thoCc parriculart wherein their cafe and ours differ fas to thank God for that conqucft which they have made, and that glory which they do poflcfsj&c.) But in all thofe duties, which in fome degree, belong to ui as well as th'em.

For inAance, Ask what kind of Religion is 1\kc(\ to that which is in Heaven ? Is it Hudying bare word$,and difputing about things unproHtable,or contending and quarrelling about precedency, preheminence or domination ?Or is it not rather the deareft knowIcdge,and the ferventeft Love of God» and all his holy ones, and the fullcli content, delight and reft of the (bul in God, and the higheO praifcs and thankfgivings, with the readied and chearfuUeft obedience.

And what kind of Religious performances arc molt ex- cellent which wc muA principally intend } Groans, and tears, aad penitent confclHons, and moans, are very fuitable to our prefent (late, while we have (in and fuffcring : But furely they arc duties of the lower rank : For Heaven more aboundcth with praifes and thankfgivingi and therefore we muft Ubaui to be htter for them, and more abundant in them » not casing off any needful humiliations yZXxA penitent complaints ••, but grow- ing as fafl as we can above the necejfity of them, by conquering (he (in which is the cM^e.

. So ask, what it it that would make the fhunb oh Earth to be rikcA to that part which is in Heaven Ms it driving what Payors (ball be greatefl, or have precedency, or be called ^r«. tious Lords or ^imfadors i Luke 22. 24,25,26. 1 Pct.5. 3,4,5. . Or is it in making the iljck of ChriA, to dr^ad the fccular power of the Shepherds, and tremble before tbcmj as they do before the Wolf^ Or is it in a proud conceit of the pcoplct power to frdjfifi their P4/f0r/, and to r»/r^Mand tbtmfelvtt

«g. The Life of Faith.

by a fna]<it voxt ? Or in a fupercilious condemning the mem- bcrs of Chrift,and a proud contempt of others as too unholy for our "communion , when we never had »uihmty to try ot]udgethcm> Is it in the multitude of Sc<^s and diviiionsi every one faying, Our party, and our way is heft ? Surely all this is unlike to Heaven : It is rather in the JVjfdom^ ind Holi' nefs and Vnity of all the members ; When they all know God, efpccially in his Love and Gobdnefs, and when they fervently love him, and chcarfuUy and univcrfally obey him i and when fheylove each other fervently, and with a pure heart, and without diviBons do hold the unity of the Spirit in the bond of peace > and with one heart, and mind, and mouth, do glo- lifie God and our Redeemer. Leaving that Church- Judgment to the Pafiors which Chrift hath put into tirrir hands i and leaving Geds part of Judgment vmto bimfelf. This is to be like to our heavenly exemplar^ and to do Gtds WiU oh Earth at itjsdonetH Heaven^ Ephcf. 4. 2, 3,4,11,13,16.

9. And we muft alfo look hack^ to the examples of their lives, while they were on earth y and fee wherein they are to be imitated as the imitators of Jcfus Chrifl : which way went they to Heaven before us ?

10. Laftly, We muft give Gtdthanki on their behalf i for making them fo perfe<ft, and bringing them To near him, and faving them from fin, and Satan, and the world, and bringing them fafe to Heaven, through fo many temptations, difBcuhies and fufferings : For making them fuch inlhumcnts of his glory, in their times, and (hewing his glory upon (hem and to them in the Heavens ? For making them fuch bledings to the world in their generations, and for giving us in them fuch patterns of faith, obedience and patience, and making thcmfo great encouragements to us, who may the more bold- ly follow them in faith, duty and fu/Tcrings, who have con- quered all, and fped fo well : For, (hewing us by faith their prefent Rate of glory with Chrift, for our conHrmafion and confolation. Thus far, in all thefe ten particulirs, we muft have a heavenly converfation with the glorified by ^aith.

Oire^. 8. Conddcx next wherein yeur imitathn aftheex* itmfU cf their lives on earth eonfifieth.

And it is I. Not in comthitting any of their fins, nor

indulging

The Life of Faith, 58$

indulging any fuch wcakncffcs in ourfdves, «s any of them were guilry of. 2. Nor in extenuating a lin, or thinking ever ihe better of if, bccaufc it was r^eiVy. j. Noc in doing is (hey did in exempted cafes, wherein tbeir Lavp and •ur$ diftrad (as in the marriage of Adiws children, in the Jews Polygamy, &c. 4. Not in imitating them in things indifferent, or acci- dental, that were never intended for imitation, nor done as morally good or evil. 5. Noi in pretending to, or expcdirg of their extraordinary Rtvclations, Infpiration*, or Mir«clc$. 6. Nor in pretending the high attainments of the more ex- cellent, to be the neceflury mcafureof all that (hall bcfavcd, or the Rule of our Church-Communion : Our imitation of them confifteth in no fuch things ai ihefe. But it confificth in thefe.

r. That you fix upon the fame ultimate Ends as they did. That you aim at the fame Glory of God, and chufc the fimc everlafling felicity.

2. That you chufe thcCtmcCuide and Captain of your fal- vationi the fame Mediator between God and man i the fame Teacher and Ruler of the Church, and the fame facrifice (or fin, and Interccflbr with the Father.

3. That ycu believe the fame Gofpcl, and build upon the fimc Promifes, and live by the fame Rule, the Word ol God.

4. That you obey the fame Spirit, and truft to the fanie Sandificr, and Comforter, amd Illuminater, to illuminate, fan(^ifie and comfort your fouls.

5. That you exercife all the fame graces of Faith, Hope, Love, Repentance, Obedience, Patience, as they did.

6. That you live upon the fame Truths, and be moved by the fame Motives as they hved upon, and were moved by.

7. That you avoid the fame fins as they avoided i and fee what they feared, and fled from, and made confcience of, that you may do the fame.

S. That you chufe and ufe the fame kind of company, htlpsand nneans of grace (fo fat as yours and theirs are the famej as they have done : And think not to find a nearer, or another way to that ftate ofhappinefs which they arc come to, Fhil. 3. 16. Wal\, by the fame Kule^and mind the fame tbingi i

£ c e e and

y ^ The Life of Faith,

5^0

tfni i] in'any thing ye be ctberififc minded^ God ^aH revenl evtn tki4 unto y^u. If any preach another Go^el, let him be accurfed, Gil. 1.7,8. Mark^them vhich caufe divifvns and offences con- trary to the doOrine which yon have learned^ and avoid thtttt^ Rom. 16, 17. Mcb. 6. il. ^e defire that tvery one of you do Jhsvp thf fame diligence^ to the fuU affurance of hop to the end^ thatytu be not Jlothful^ bmfoBoffen oj them, &c.

9. That you avoid, rcfift, and overcome the fame tempta- tions, as they did, who now are crowned.

10. That you bear the fame crofs, and excrcife the fame faith, and hope, and patience, unto the end, i fet.j^. i. Arm yourfelvei poith the fame mindy &c.

In brief, this is the true imitation of the Saints. Difcd. 9, Never fuffcr your /i/tf e/pw/f to engage you (b itcp\y in fenfible converfe vpitb men on earthy as to f or let your heavenly relations and fociety \ but live as men that unfeigned- ly believe, that you have a more high, and noble convcrfc every day to mind.

If you are Believers indeed, let your faith go along with the foulsofyour departed friends, into glory : And if you have forgot them by an unfriendly negligence, renew your acquain- tance with them. Think not that thofc only that live on earth, are fit for our converfc, and our comfort : Will you converfe with none but ignorant, fclfi(h, worldly finners ? Arc you more contemptuous of the heavenly »nh»bitants,than the Gentleman in hell torments was, Luke 16 26, 27. that thought one from the dead, though it had been but a beggar, would have been reverenced even by his fenfual brethren on earth, Co far as to have perfwaded them unto faving Repentance^ I tell yoUyi dead tfians sk^U is oft-times a more profitable compa- nion, than mod that you Oiall convetfe with inthe common world. The duff of your departed friends, and the clay that corps are turned into, ii a good medicine for thofe eyes that are blinded with the duH of worldly vanities. Much move Ihould you keep your acquaintance with the/o»/, which may,, for all the diltancC) be perhaps more ufeful to you, than it was in the flefti. Alas, how carnally, and coldly, or feldom, do BioQ. PiofciTors look at their Brethren, and at the Angelical hogs that arc above. They long for our mvetfi9ff^ and mind

out

The Life of Faith,

our great concernments, and re'pycein our felicity j and Oiall we be (b fwiniOily ungrateful^ as fcldom to look up, ind re> member their high and blcifcd (late ?

Miny think that they have no more bufinels with their dc- ceafed friends, than to fee them decently interred, and to mourn over them, ai if their removal were their lois i or to grieve for our own lofs, when we perceive their places empty i but wefcarce look up after them with an eye of faith, much left do we daily maint tin our communion with them in Heaven ; When Ckri^ was taken up, his Difcipks gazed after kiw^ A^. I. 10. Stephen looked up fiedfafllj into Heavtn^ and fava tChrifi fitting at the right band of God^ A^s 7. 55. And how feidome, how flightly do rvcLook^up^ either Xojefm^ Yin Ah- gels^ or his Saints,

I tell you Sirs, you have not done with your friends when you have buryed their flcfii. They have Iclt you their holy eximples : They are entered before you into reft ; You arc haliening after them, and muH be quickly with them, if you are tiue Believers : You muft fee them everyday by faith: When you look to Chrift, you muft look to them, as his be- loved friends, entertained by him in his family of glory. When you look up to Heaven, remember that they arc there: When you think of coming thither, remember that you muft there me^t them. You muft honour their memories more than you did on earth, becaufc they are more boncurable, being mote honoured of God. You muft /^ve them better thin you did when they were on earth, becaufc they arc better^ and Co more lovely : You muft rejoyce much more for their felicity, than you did whileft they were on eirth > becaufc they arc in> comparably more happy than they were. Either you believe thii, Or you do not. If you do not believe that the dead arc blcfled that die is the Lord, aad reft from their labours, and are with Chrift in Paradife, why do you feem ChrifHans ? If you do believe it, why do you not more re')oyce with yourg/tf- ri/ir /i/rirM<i*, than you would have done, if they had been ad- vanced to the greatcft honours in the world } It is the natural i/>^t> of friends, to mourn with them that mourn, and to rejoycc with them that rejoycc i and if one member be ho- noured or diftionoured, the reft of the body are accordingly

£ c c c 2 affcdcd.

:g3~ ^^g Life of Faith,

affcdcd. Do not your foirows then inlkid of joyci, tell all men that you believe that your friends are gone to for- row, and not to joy ? If not, you arc very fclfifh or incon- fiderate.

Dircd. 10. Laftly, Let not your avcifation to Popery, turn to a fidious partial forfaking of Gods Truth, and your own duty and consolation, in this point. Abundance of Chrr- llians have taken up opinions in Religion, upon the love and honour of the parties that they took thcni of i and being pof- feffcd withajuQdiflikc of Popery in the main, theyfufped and caft away, not a few great truths and duties upon a filfe information, that they are parts of Pop:ry. It hath grieved mc more than once to hear religious perfons come from hear- ing fome Minifters with difdatu and cenfure, faying that they prayed for the dead i and all their proof was that [Thankj- giving is 0 part offrayer : but tbty gdve God tbankj for the glo- fijication of the jpr Us of the Jufl i therefore they frayed for them.'] And fo have they argued, becaufe they have read the t Gor.i^. Bt the grave j or bccaufc they have preached a Funeral Ser- mon while the Corpfc was prcfent, or becaulc they prayed then for thcmfelves, or for the Church. Alas, fir the childifli ignorance, and pievi(hnefs, and foohfli wranglings of manf Chriftians, who think they are better than their neighbours ? How much is Chrifts family diftionourcd by his filly froward children? And they will not be inftrudcd by their friends i and therefore they aie polled up^ and openly reproAchcd by their enemies. Have Angels or heavenly Saints defetved fo ill of God or us, that we fiiould be fo (hy of their commu- nion ? Arc they nothing to us? Have we nothing to do with them? Have v/c caufS to be aHiamed of them? Is their honour a>iy dijl^onour to Cod or us -y if it be no more than what IS their due ? Can we give fo much love, refpedl and. honour to Migiftrates, MmiQers, and Friends on earth (im- perfcd, tinful, troublcfomi: mortals;) snd (hail we think that all is idolatrous, or cat^away, which is given to them chat fb fir excel ut ? Is it your u;rf.n to make Heaven eithcc contemptible or grange to men on earth ? Or would you pet- fwade the world, that the fouls of th Saints are not intntottaly hutperiHias the bruits? Or that there is no Heaven f Or

•that

The Life of Faith. 589

thit God is there alone wichout any compiny ? Are fo miny fond of the opinion of a Pcrfonal Reign on Eiirth, for Chrift with his ho\y oncsi and yet is it Popery fo much as to fpeak honourably and Joyfully of the Sa'nts in Heaven >' My Brethren, thcfe things declare you yet to be too dark, too factious, and too carnal s and to hold the faith of our Lord Jcfus Chrift, with r<:fpedt to parties, fides and pcrfons. Chiid raketh not hisSiintsas firangcri to him: He that judgeth men as they love and ufc him, in the leaft of his Brethren upon Earth, will not fo foon cenfure and quarrel with us as the Scd:ary will do for loving and honouring hun in his Saints in Heaven i for it is his will and prayer that they be with him where he is to behold his glory, John 12. z6. 6c 17. 24. And he will come with his holy Angels to be glori- fied in hi< Saints C^ho (hall judge the world and Angels.) and to be admired in all them that do now believe, 2 'ike^i, 10, II, 12.

CHAP. XXVII.

Uotv to rtetivt the Sentence of Death ■■, and betv t9 die ly Faith.

HAving faid (6 much of this clfewhere (in my Books called, A Believers laft work: The laft Enemy ; My Chnftian Dircdory ; Treatife of Self* deny al, dec J I (hiU be here but very brief

I. For the fit ft Cafe, before fickncfs cometh :

Dirc(S. 1. Be furc that you fettle yeur Belief of the life ti eow»,that your Faith may not fail.

Direct. 2. ExfeSl Death fit feriovfly aH your life^ as wift Believers arc obliged to do : That is, as men that are alwaies fifre to die i as men that arc never Pure to live a mDmcnt longer ; as men that are Pure that life will be fhort, and death is not far off 1 and as forefceing what it is to die « of what eternal confequcnce i and tvbat vPiU then off ear to bcnecejfary to your /tf/if, and to your comfortable change.

DiicA. J. All ywr dates habituate your fouls ta believing;

Eccc ) ft^ftt/

-go "^f^^ ^ifi of Faith »

iXQtex enUrgfd thoPgbts of the infinite Goodntfi and Love tf God^ to whom you go, and with whom you hope to livefoi ever.

Dircd^. 4. VrpeH in the ftudies of a crucified and glorifiid Chrif^y who is the way, the truth md life i who muft be your hope in life and death, Efhef 3 . 17, 1 8, 1 9.

Dircd. 5. Kefp clear your evidence i of your right toChrift^ g»d all hi* Promifej •, by keeping gr jce or the heavenly nature, in life, adivity and incrcafc, 2 Pet. 1. 10. 2 Cor. 15. 5. Jok« 15, i,&c. I Jobn^,

Dircd. 6. ConCidct often of thQf. JflJimtvhichyournMture inChrifi hath already of Heaven <, ad how highly it is ad- vanced, and how near his relation is, and how deat his loye is to his weake(l members upon earth : And that as foult in Heaven have an inclination and dcfire to communicate their own felicity to their hodiet \ fo hirh Chrifi as to bit body the Church, John 17. 24. Efhef. 5. 25, 27, &c.

Dire^. 7. Look to the Heavenly Hcfi^ and thofe wha have lived before you, or with you in the flefti, to make the thoughts of Heaven the more familiar to you fas in the for- mer chapter.)

Dircd. 8. Improve all J^^hnst yea the plague of fin it felf^ to make you tveary of this world, and wilUng to be gone to Chrift, Rom. 7.

Dircd. 9. Be much vptth God in Prayer^ Meditation, and other heartraifing duties j that you may not by firangenefs to him be difmayed.

Dircd. 10. Live not in theiniltof any wilful fm^ nor in wyfl^thfulnegleSi of duty, left guilt breed terrour, and make you fly from God your Judge. But cfpecially ftudy to re- deem your time, and to do all the good you can in the world, and to live as totally devoted to God, as confcious that you live to no carnal intcreft, but dcfire to ferve him with all yon have •, and your confcienccs teftimony of this, will abun- dantly take ofTthe terrours of death (whatever any erroneous ones may fay to the ^contrary, for fear of being guilty of con- ceits of merit.) A fruitful life is a great preparative for death, 2T}w. 4. 8. 2Ccr. I. ]2,l:c. Dircd, 1 1.2 Fitch from Huvtn the eomfarts which you

live

Tbt Life of Faith. 5 ^ ,

live uftn through all your life: And when you hive truly learned to //vrmorc upon the comforts o( Relieved glory ^ thin upon any pleasures or hopes helouf, then you will be able to die in and for thofc comforts, Matth. 6- 20, 21 Co/. 5 i, 4. Pfc;/. 3.20,21. I Tbef. 4. 18. P/bi/. 1.2 1, 2 ^

Dirc^. 12. The KmtPltdge and Uvt of God in Chrifi is the hrgiming or fotetafie of Heaven^ (John 17. 3. i Cor. 13. &c.) and the forctaftcs are excellent preparationj ; There- fore ftill rcnncmbcr that all that you do in ihe world, for the getting and cxcrciling the true Knovpfedge and Lave of God inChrifti fo much you do for the forctaftcs fand bcft pre- parations) for Heaven, i Cor. 8. 3. // any man love God^ the fame is Jl^«oi»rt of him fwith approbation and love.)

II. In the time of fickneO, and near to death, Dircd. I. Let your firft work, when God fecmcth to call you away, be, to renew a diligent fcarch of your hearts and lives, and to fee left in cither of them there ftiould be any lin which is not truly hated and repented of.

Though this muft be done through all your lives, yet with an cxtraoidiniry c^re and diligcncc^hcn you arc hkc to come fo fpccdily to your tryal. For it is only to Repiuting Believtrsy that the Covenant of Grace doth pardon fin; And the impenitent have no right to pardon. Though for or- dinary fulirgs which arc ft'rgottco, and for fins which you arc willing to know and lemcmbcr, but cannot i a general Kepentance will be accepted i fiSAvhen you pray God to flicw you the fins which you ftc nor, and ro forgive thofe which you cannot rememberer find out;) Yet thofc which you k*totP muft be particularly rcpsntcd of: And Repentance IS a remtmlring duty, and will hardly forget any great and heinous fins, which arc known to be fins indeed. If your B.ep:ntance be then to begit^ alas it is high time to begin it : And though if it be found, it will be faving f that is, If it be fucb as Would fettle you in a truly godly life^ if you fhould re- cover i ) yet you will hardly have any affurance of falvation, or fuch comfort in it as is dcfirable to « dying man : Bccaufc you will very hifdly i;njar whether it coroc fjom true con-

" - - vcrfioH.

^g^ The Life of Fait b,

vtrftcn^ and contain a Love to God ?ind Godltnefs ; or whe- ther it be oniy ihe fiuJt o( fear^ and would come to nothing il you were tcHoLr^ to health : But he that hath truly tc- r)cntcd her ttojcre, ct i lived in uprightnefi towirds God and man, and hath nothing to do, but to difcern his fincerity, and to excrcifc a Jpeciat Repentance for fomc late or fpecial fins i or to do that aga.n which he hath done unfcignedly be- fore, will much more calily get the aflurancc and comfort of his fprgivencf: and falvation.

Uifcd. 2. KenetP ]/our ferfe cf the Vanity ef th'a world: Which at fuchatiree one would think, (hould be very cafic to do. When yeu Tee that you arc near an end of all your plcafurcs, and have hid all (except a grave to rotinj that ever this world willd ©for ycu, may you not cifily then fee, whether the godly or the worldly be the wifer and the happier man ? And what it is that the life of man (hould be fpcnt in feeckirg after? Mjtth. 5.33. Ifa. 55.1,2,3^ Ec<:/f/:7.3,4, 5,6.

Dire6t. 3. Remember what lUJh is, and what it hath heen te you, that you m»y not be too loth to hy it down.

Of the duft it was made, and to the duft it muft return : CerrvpioH is your Father, and ic.tlf^orm'xs your Mother, and your Sijier, Job 17. 14. Vrovght and heat consume theSnot^- vattrs ; fo doth the grave thofe which have finned : The n>omh ^all forget him i the Worm /hall feed fvptttly 9h him. Job 24. 20. Flejh and blocdjhall not inherit the Kingdom of Gcdy bntthit mortal mufi fut on immortality^ by being made 0 fiiritualbody, i Cor. 15.

And thi$flc(h hath coft you fo dear to carry it about i fo much care and labour to provide it food, to repair that which daily vani(hcth away i and fo many weary, painful hours i and fo many fearful thoughts of dying, that mc- thinks you (hould quietly rcfign it to the grave, which hath been fo long calling for it.

Efpccially confidering what it hath done, by the tempta- tions of a vitiated appetite and fenfc, againft your fouls : into bow many iins It hath drawn you, and what grief and fhame it hath procured you i and what affurance and hea* ▼cnly pleafurcs it hath hindered 4 and how many repentings,

and

The Life $f Faith, 5^5

and puipofes, and promifcs it hath frun^rated, or undooc : Mcthinks we ftiould conceive that we have long enough dwelt in fuch an habitation.

Dirc*^. 4. Fertfee by Faith the refurreHionoftbe hndy^ vi^hcn it (hall be raifcd a fpiritual body unto Glory \ and (hall be no mor^ an enemy to the foul.

D\xt6t. $. Ktntw your familurity vfith the blejfed met above. Remember that the great Army of God (the fouls of the juft from ^<:/4w till nowj art all got fafc through this Red Sc?, and are triumphing in Heaven already \ and that it isbut afcw ftraglcrj in the end of the world th it arc left be- hind : And which part then (hould you dcfirc to be wi h > And remember how ready thofe Angels which rejoyccd at your convcrlion, arc to be your Convoy unto Chrift, Luke 16. 23.

. Dircdi:. 6. But cfpecially think with grrjrf/fc«>iyi</f;i<:^<«Hi dtli^ht^' that Jefuf yoitr Head is entred into the Hcaveni eefjre jou^ and is miking tnterceffiin for you, and is preparing you a place, and loveth your company, and will not lofe it. You (hall And him ready to receive your fouls, and prcfent thetn fpotlcfs unto God, as the fruit of his mediation; He will i have you be with him to behold his glory > and none (hall ' take you out of his hands. Let his Love therefore draw up your dcfircs^, and (^abliHi youi hearts in contidence and

TCi\.

Dired. 7. Rcmcmbcr,that all that are living muft come after you i and how quickly their turn will comci and would you wifhto be exempt from death alone, which (he whole world below muft needs fubmit to >

Dirca. 8. Think ftill of the RefurreQion of Chrift your Head, that you may fee that death is a conquered thing, and what a pledge you have cf a life to come.

Dirc^. 9. Dvvcll ftill in the believing fore-thoughtsof the blc(rcdncrs of the life to wh:ch you go,as it is your ftrfondl fer- {e3ion^ and ihtftrjeG Love and fruition ofGody with hii pcc« fc^^ joyous praife.

Remember (iill what it is to fee and know the Lord, Cand all things elfc in him, which arc fit for us to know.)

rfff And

5^4 ^^^ ^^fi ^ ^^'^^'

And labour to revive your Love to Gcd^ and then you revive your dcfircsmd preparations.

Dircd. 10. Givcup^'cwr [elves vpholy tothsWiU ofGod\ »ndthinh how much belter it is for upright Souls to be in God! hand, than in your own. The Will of God is the fiirt and lati, ihtOrigi^&l and End of all the creatures, Bcfides the JfiJJ of JttfiKJte Goodrteji, thcte \$ no final Rejl for humane fouls. Eutfttavs vPiU is the Alpha ivdOmega^ the brginning otfiijl efficient, and the ultimate endof all obliquity and fin : Be bold then ard thankful in your approach to God, re- mcmbring how much more fafc and comfortable it is to be (for life and death) at Gods difpofal, thin oar own.

B (idestherc, read the Dircdions againfithcfesr of death, in my Book of Self denyaU and what is faid in my Saints Reft, and eihcr the Trcatifes before mentioned.

CHAP. XXVIII. :

Hm> hy Faith t9 look, aright to the Coming of Jtftis Cbriji in Glory.

BEcaufcI have faid fo much of this alfo, in my Saints Keft, and in many other Treatifcs, I will now pafs it over with thefe brief Diredioni.

Diretf^. r. Delude not your fouls, nor corrupt your faith and hope^ hy placing Chrifts Kingdom tn things toolovp^ or that are Ktttrly uncertain.

Think not fo carnally of the fecond coming of Chrift, as the ]cws did of the firft who looked for an earthly Kingdom, and defpifed the fpiritual and heavenly : And make not the ««- i^riown time, or other circumfianees of his coming, to be to you as the certain and nectjjary things i left you do as many of thofc sailed Millenaries, or Fifth Monarchy men among us, who hate turned the do^rine of Chrifliin hope into an out- rtgiousfury, to bring Chrift down before his time, and to make themfclvcs EuUm in the world, that they might pre-

fcntly

rh9 Lift 9f Faith. %^%

fcnt'yrciga undc? the ntmc o( fhci^'^li* of ChrUt i »nd h4ve by (cditious, rebellious railing at Chiifts Mimftcrs, and hating thofc that arc not of their mind, done much t<i)frotaet( the Kitigdow of Sata}tj while they crycd up nothing bat the Ktag- d(m cf Cbrij}.

DJrcd". 2. Voailtbat yon can in this d^j oj grace y topro- mrt Ci>rijis preffHt Kifff^dom m the trorld, and that will frove yourbeji prejiaration for bis glorious comiag.

To that end labour with all your might, to fet up Lijr^ and Light, and L^vf, abhorring Hyfocrifie, Ignorance^ and Vn- cbaritatlenefs •■, turn not Religion into a ceremony, carkafs or dead Imagery or Form : Nor yet into VarkycfSy Errour^ or a humane warderirg, dtftrading maze ; Nor into (elfifti, proud, ccnroriousfadion:' Build rot Chrifts Kingdom as the Devil would do, by hypocritical dead (hews, or by putting out his Lights, or by fchifm, divilion, hatred and ftrifc. Read James 5.

Dire&. 5. Ytt leave wt out cf your faith and bepe^ guy ctr^ taitipartcfChrijisglorioUtKinidom. Wc know that we (hal| f'jT ever be vith the Lord^ and in the prefencc of the Father in hravenly glory > and withal), that wc (hall be in the Netv JerufaletM y and that there (hall ht a nttv Heaven, and a new Earthy in which jhallduell righteoufne ft s and that wc Jhall judge the Angels and the xvorld. And if we know not the cir^ f«>w/f4HC« of all thefe parts, let not therefore any of them be deryed , 1 Ihef. 4. 1 1. 2 dr. 5. 1, 3, S. iv.«v. io. & 32. 2 ?et. 3. 13.

Dired. 4. 7hin\ what a day $f Glory it will ht to Jefus C/bri/f,Matrh. 25.31. O how different from his (late of hu- miliation ! He will not come again to be dcfpiftd, fpit on, buf- feted, blafphemed and ciucihed ; ftlate and Herod mu(l be arraigned at his bar ; it is the marriage- day ef the Lat&b* a d ay appointed for his gloty, Rev. 2 1 , & 22.

Dircd. 5. thiKk^ tthat a day of honour it mil he to God tl§t Father i how his T't^th will be vindicated, his Love and Jujlice gloriouHy demonftrated, M«tffc. 25 2 thef. i. 8, 9.

Dired. 6. Think^rvhat a day it tvill be to aUtbe children of Godi to tee their Lord, when he purpofciy cometh to be

Ffff 2 admired

596 The Lijt of Faith,

admired andglor;fi<dinthettt^ 2 Tncf. i. 1 1,12. To fee him. in whom they have btUcvcd, whoflTi they lovtd and longtd for, 2 Pft. 3, 11,12, 13. & I i'^r I. 8. To Ice him who is their dcartft Head and Lord i who will jullific them before &Ii the world, and fcntcncc them to hfe eternal : To fee the day in which they murt receive ihc end of all their faith, and hope i their prayer;, labours and patience to the full, i Fet.i^Sy^ Rfv. 2, & 3 . Mattb. 25.2 Pet. 4. 1 3. 1 ,^"v

Dir:^. 7. TOiftl^ vcbat a day it veill be to the fhame of fin, when it fhall he the reproach and terrour cf the vpurld-^ and to the Hmcur oiHolmefs, when faith, obedience and love (hall be the approved honour of all the Saints : And what a day of ac mJTiible Juftice it will be, when all that feems crooked here , fhallbcrct lirait : O the difference that ^hcrc will (hen be in the thoughts of lin and holinefs, incomp^rifon of thofc that tnen have of them now !

Diredt. 8. Ihtnk^ what a confounding day it rptll be to tht infernal Serpent y and all hie feed, Matth. 25. 4I) 16. When impudent boafiers Hiall then be fpcechlefs, and all iniquity (hall flop her mouth, Matth. 25. 44. &22. 12. Pf-^l. uoy.42. And when Lazirm (hall be fccn in Abraham^ bofbme j and the enemies of the Saints (halt fee them advanced (as Haman did Aftr<ifcj;,and rqoycing when the Glory ofChriji ii revealedy 1 Pet. 4. 1 3. When eveiy fcoincrs mouth (h»ll be flopped, and all (land guilty before their Judge, (Kom«3.4, 19.) and the wretched unprepared louls mull for departing from God, be fentcnccd to depart into tnijeryfor every Matth. 2$r 41, 46. fude V. 6. J

Dire^. 9. And thinks vphat a change that day hrgmnexh Uxh with tht Saints^ and TV ith thevoorld: What a {^lory 1$ it ?hat we muft immediately polTcfs, in body and foul i and how weiruQ partake of the Kingdom of our Lord : Saints (hall bie fcorned and periecuted no more : The threatnings and pro> mifcs of Chri(i (hall be no more dcnyed by unbelievers: Sin will be no more in honour, nor pride and fcnfui'ity bear fway : The Church will be no more ccclipfed, either by its iamcntible imperfefiions, and difeafed members, or by the di^ vi^ns of fe^s. or the fcitUrings of the ^luel, 01 ihe (landers

' of

The Life of Faith, 597

ofthc lying tongue, Epb9f.t^.iy. Satan will no more tempt or trouble us {Kev. 1 2. 9.) Matth. 3541. Sin and death will be excluded , and all the Firars and horrours of both : For the face of Inrinitc Love Will perfccaiy and perpetually ftiine up- on us, and (hine us into perfe<^ perprtual Glory, Love and Joy •, and W)ll feed thefe, and the thankful and pr» fcful cx- preflbnsof thcni, to all eternity, Mattb, 5.46. 2Cor. 4. 17. Rev. 2, oc 3.

Dircd^. 10. Laftly, Thinks botv neer allthU mufi needs he: If the day of the Lord Was «fjr in the times of the Apoflley, it cannot be far fj^ to us. If the worlds duration b: to fix tbcufanJyears Cthe time which arrogant prefumption moH plausibly gucffeth at^ it will be IcCs than 350 years to it. Though wc know not the time, we know it cannot be long.

And let me conclude with a warning to both forts of Readers: And i. To the ungodly unprepared llnner. Poor foul! doft thou believe this dreadful day or not ? if not, why doft thou dilTcmble, by pioftfling it in thy Creed ? if thou do, how canll thou live fo merrily or quietly in a carelefs unpre- pared ftate ? Canft thou poflibly forget fo great, fo fure, fo near a day ? Alai, it will be another kind of meeting, than Chrift had with finncrs upon earth i when he came in mcek- nefs a»d humiliation, not to judge and condemn the world, but ro be falfly judged and condemned by them, Jobn^.ij. & 12.47. Nor will It be fuch a meeting 3$ Chtillhad with thee, Cichcr by his Mjniitcis that called thcc to repent, who were tren whom thou couldeft ealilydefpKe i or by his Spirit which thou couldeft rclirt and qujuch-, or by his atflidting Rod, which did but fay fo thee, Ct;>, fin no mcre^ leji tvorf* befall 'kec. Ioh.5. 14. Hcb. 12. 10, X2- i Tim. $. 24. Noras the Judgment of mans Aifizc, which pifleth fentence only againfta temporal life, Lu}^ 12. 4.. Nor like the treaty of » ^(J.«i kvith his n^w a\vakened ccnicicncc here. O no ' It Will be i mote glorious^ bjt ir.orc dreae^^^l diy : It will be th« meeting, not only of acrr/irwrf wiih his Creatoun but of a fiiitt<:r with a j«/f and holy God, and ol 4 dtffi/er of graee^ with the God whom he dejpifed : O terrible day to the unbelieving, ungodly, carnal and impenitent ! Hft.10.31, 6c a.j* 6c 10.12^

Ffffj LuK^

5p8 The Life of faith,

Luk^ 19. 37. There rouil thou appear to receive thy fintl doom , to hear the laji vord that ever thou mult hear from JcfusChrift Cunlcfs hi« evcrUHing wrath be called hi< Woidj And O how different will it be from the words which thou waft rvoHt to hear ! Thou .wait tfittt to hear the calls of grace : Mercy didintrcat thee fo return to God : Chiift by his Miniftcrs did befccch thee fobs reconciled : But ifrhou intreat him for pardon and peace, with the loudeO cryts, it would be all in vain, Mutth, 7. 21, 2 J, 23. Prcv. i. 27, 28. Now the voice is, Behold the Lsmb of God^ wh} tak^tb array the fim of the itorld, John 1.29. But then it will be, [_Bckiid be Cometh tvith clouds^ end every tyi fh all fee him ^ avd they a!- /« tPhich fierced fciw, and all the kindreds of the earth jhall wail^ becaufe of hin$^ Re v. 1.7. And [}eht>ld the Lord Com- eth with ten thoujandi of his Saiats^ to execute Judgment uf, en all^ and to convince all that are ungodly amengthem^ of all their ungodly deeds, rvhicb they have ungodly committed, andtf all their bird fptecbes, rvhicb ungodly finners have fptk^n <rgtf»«/i ^irt», Jude 14, 15. tlow he entrcateth you to come ro him thatycu may haveltfe^ John 5.46. But tijfn you will cry to the Mov«f<i/Mr r(?//r// j/^on you, and the hills to cover yoa from his prcfcncc, LwJ^e 23. 30. Ktv. 6.16. Now he fiifh, B'hold l(iand at the door and kpock^y Jf any man hear my voice ^ and of en the door ^ Jxvillcome intohim^ and ppHI fuf tvtth him, and he wirfc wr, Rev. 3. 20. But when once you hear that midnight cry, Behold rhe Bridegroom cometh, go ye ftrtb and meet fc/w i then they that are ready fhjll go in, and the deer fhallhe Jhnt againji the re(i, Matth. 25.9, 10. The doer of mercy (lull be (hut : Your Reprobation will be then made fure, Kom. 9. 22, 6c 2. 5. The day of thy vifiti^fion is then paft, (Luke 19. ^1,^2.) No more cflfcrs of Chrili and mercy : No more tntreatics to accept them : No more calls to turn and live : Min ftcrs muft no more preach,and pcrfwade, and intreat in vain. Friends muft no more warn fhcc, tnd pray for thee. All is done already that they can do for thy foul for ever. No more ftrivings ol the^pirit with thy confcience •, and ho more patience, health or time to be abu&d upon flcfhly lufts and pleafures : All thcfc things are paft away, i Cor. 7.312 Cor. 4. 1 7. And the door of Hope will be alfo fhut : No more hope

of

The Life of Faith, 599

of a pari in Chiift : No more hope of ihe fucccfs of Sermons, of Priycrs, or of any other means: N^ hopes of pardon, of )artificafinn,of r»!Tition V or of any abatement of thy woe, Luks 1 6. 15. 26. "Btbold thit it tbedCcepttd time \ Ithrld tb'u » the day ef filvation, 2 Cor. 6 1. Heb. d. 4, 5, 6, 8 Pfi!.5 +,5. Sc p. 7. James 1. 15.

By this time, methink? you (hould better know what the ufc and meaning of the Gifpel, and Grace ^ and Minijhri is i anJ whit is the dciign of F^'f^ctirtg, and in what manner it (hould be done. Would you^htve us li'enr, or talk fo you as io jeaft, while we (ccfuch a day as this before us } Every true Preacher rpakcth to yen with Judgment and Eternhy m h;s eye. Oar work is to prepare you, or to help you to prepare t^ meet the Lord, and to be ready for your final fmtcncc: O then with wh^t ftrioujhtfs fhould tvefpeai^, and (hould ycu bear^ and (hould both tve audytu prepare ! It's pitiy to fee people heat Sermons many years, and rot fo much as know what a Sermon is j or what is the ufe and nature of ir. Kour buiintfs were to draw away Difciplcs after us, and to make our felvci the admired heads of fadions, then we would fpeak thofef^r- verfc things cmtrary to the doVtrine vehich you have beeu taught^ by which our ends might be carry ed on, A^s 20. 31. Kom, 16.17. Or if our dcfign were to be ib/gfc, andgr^^f, and r/c/b, we would /fjrfrr the great ones of the world, that we might rule you with violence inikad of love ; Or if we confulted our o/r, we (hould fpire much of this labour, and let you ftletstly alone, at cheaper rates to the fl!:(h, than now wcfpeak^ to you. But O who can be filent, who is engaged in this facred office, when he forefccth what will jhortly be the ijfue of our prevail- ing, or not prevailing with you ! Now as wc hve Cbrilt^ wc mu^feedbujheepi and mcffjity is laid upon «j, z\nd tvoe ht hnto usiftfefreacbHotiheGofpely i Cor. 9. 16. Our preaching Cbrift is to tfarn every man, and teach every w/r», that ve>e may pre feat every man perfcd in Cbrifi Jefus^ Col-i. 22. And to f er- fwademen as k^netvittg the terroun ofiheLord^ 2 Cor. 9. 10, 1 1. Hcb. 12. 25,29. If it were only that wc loved fo to hear out felvf s talk , or to be cryed up by many followers, wc dcferved to pay dear indeed for fuch Preaching. But when ouv Lord loved and pittied fouU at ihc rate of his ft'ffiriitgs and hMy

6oo fke Life of Fatth.

detilh^ furdy our rates ite not above (he worth of fouh. O what a doleful fight is it to us, to forcfce by faith how loud, how earncftly you would knock and cry, when the door is (hut, and hope IS gone ! And what you would then give fof one of thefe dales which you now are aweary ofi and for a drv.p of that mercy which now doth li:g your entertain-

ment

What then remjineth, but as ever you believe that day^and as ever you cire what b:cometh of your fouls and bodies for ever i and as ever you would not b: charged and condemned, as tioal and obliinate refufcri of mercy and falvation > yea and for wronging the Miniftcrs of Chrift, by making them l^udy z.nd preach in vain : That you harden nor your hearts, but hear Chiifls voice, to day, while it is called to day, before the door of grace be (hut : O cry while crying and begging may do good: McctChrift now as may bcft prepare you to meet him then. Meet him now as the Prodigal met his Father, Lu}{e 15. Saying, I have fwned^ and am no more tvmhy to be called thy Son^ make me one of thy hired fervants.

Meet God as Abigail met David, i Sam. 25.32,34- with an offering of peace (even Chrift apprehended by an obedient faith :) When (he heard from David, Except thou hadli hafied and come te meet me, all had been dcf^roycd.

Meet him to enquire of his facred Oracle, what is like to become of thy foul j as the King of Syria fcnt Haznel with a prefeni to EHJha, to meet him, faying, Shall 1 recover of this difeafe? 2 King. 8. 8. Or as Paul met with Chrift when he humbled and converted him, faying, ffho art thoUy Lord ? and vhit upcuUjl thcu hive me do i Ac^s 9.

Meet him as the men of Israel and "judi did David their King, 2 Sam. 19. (triving who (hould firft own and honour him^ Amoi 4. 1 2 . Meet God thuj now when he callcth you by his Word, when he pafwadeth you by his Minilicn, when he irovcth you by his Spirit, when hcallurcth and cbligcth you by his mercies, while he drivcth you by afflisSion, while he waiteth on you by his patience, and by all thcfecalleth you to repent, to love him, and 10 obey > to fet your hearts on Heaven if ever you hope it fhould be your portion : Meet him thus EOWj and then you may joyfully meet him in his glory.

II. And

ihe Life of Faith. 6oi

11 And O all you that arc tiuc Bclicvcr5,lift up your heads with hope and joy, foi your final deliverance drawcth n'gh . The world hitl^but a little while longer to abufeyou : Satan hath buf a httle while more to iroleft yoa : The Winded So- domites (hall nor long be groping for your doors: You (hall not long walk amorjgrnircs and dangers i nor live with ene- mies, nor with troublcfomc unfuittble friends ; You have not long to bear the burden of that wearifome body, of that fc- ducing flt(b, of thofc unruly padions, or thofe difordercd thoughts •, yoa hive not long to groan under the mifcry of that troubled and doubting confcicnce, that darkened mind, thofe dull atfcdions, thofc remnants of unbelief, ftupidity and carnalifyi noi tocry out with wearinefs from day to day, O when (hall I know God better, and love him more ! Death is coming, and quickly after, Chrift ii coming : One will begin, and the other perfcd yeur full deliverance, and put an end to thcfe complaints.

And remember, that though Death hath fomewhat in ir, which to nature is terrible fGod havirgmide the love of Life robe the pndw^ orfpringof motion to the great engine of (he fcnfitivc world) yet whit is there in the ftcond coming of Chrift, that (hould feem unwelcome to you ? You (hall not meet an fmwj, but a friend \ your fureft^ jnd your greatrji friind\ one that hath done more for you than all the world hath done i and one th>t is ready now to do much more^ and ^'ew his love and friendOrp to the height. One that will be then your furef^ friend, when all the world (h.llcaft you bC You go not to be condcmnedy but to be tfenly )uj\tfied\ yea bO' ncured before all the world, and fcr.tcnccd to cndlcfs glory. You go not to be numbered with the enemies of hglinefs, or with the flothful and unprofitable fcrvanti i but to be perfc(9t- ly incorporated into the heavenly focicty, and toffee the glori- fied faces of Henoch^ M^fes and Eliaf^ of Peter ^ tnd Johfj^ and Faui^tud Timothy^ and all the Saints that ever you knew, or whofe writings you htvc ever read, or whofc names you ever heard of,& millions more. You go to b: better acquainted with thofe Angels that rcjoyced at your repentance, and that mi- niflrcd for your goo^, and that bore yoa in their hands, and were your continual guard both night and day. You go to

Gggg jqya

joyn in confort with all ihcfe, in thofc fcraphick praifts which arc hirmonioufly founded forth continually, through alhhc inttllcdual world, in the greateft fervours of pcife^ Love, and ihcconftant raptures of pcrfcft Joy, in the fullcft intuition of the glory of the Eternal God, and the glorified humanity of your Redeemer, and the glory of the ccleftial world and fociciy, and u-ndei the flreams of Infinite Life, and Light, and Love, poured forth upon you to feed all this, to all Ercrnify : And all this in fo near and fwcet an union with the glorified ones, who are the body and Spoufe of Chrift , that it (hall h< «17 16 one Fraife^ one Live^ one Joy in all.

O for a more lively and quick- lighted faith, to forefee this day in fomc meafure as afledingly, as we (hall then fee it !

* AUs, my Lord, is this dark profped all that I muft here hope *for? ts his dull, and dreaming, and amazing apprehcnfion,

* all (hac 1 (hall reach to here > Is this fenHcfs heart, this de-

* fpondcnt mind, thefe drowncdcfircs, the heft that I mufi

* here employ in the contemplation of fo high a glory ? Muft

* I come in fuch a (Icepy ihte to God } and go as in a dream

* to the beatifical vifion ? I am afhamed and confounded to

* find my foul, alas, fo dark, fo dead, fo low, fo unfuitable to ' fuch a day and fltte, even whilcA I am daily looking to-

* wards it, and whileH I am daily talking of it, and pcrfwad-

* ing others to higher apprehcnfions than I can reach my felf* ' and even whilcft I am writing of it, and attempting to drai«f>

* a Map of Heaven , for the confolation of my fclf, and fellovr- ' believers. Thou haft convinced my Reafon of the truth of

* thy predidions, and of the certain futurity of that glorious.

* day : And yet how httlc do my tifftB'tom ftir ? and how un- '•nfwerable are my joyes, and my dcfires, forhf)fc convi-

* dions ? when the light of my under ftandmg (hould cure the

* Wr«<iHffj of my heart, ala», this dttidntfs rather cxtinguiCh-

* eth that light, and chesi(hcth temptations to unbelief i and

* my faith, and reafon,and knowledge, are as it were ^Hccp,

* and ufclefs, for want of that Life which (hould awaken thtm *unto cxercife and u(e. Awakened Reafon fcrveih F4itib,and *italwaies on thy fide : But (leepy Reafon in the gleams of *piofpeiity, is ready to give place to i)c(h and fancy, and

*hath

The Life cf Faith* 605

hath a thoafand diftradt'ccljincohcrcnt dreams. O now reveal fhyPowcf, thy Truth, thy Love and Goodncfs cffc^ually to my foul, and then I (hall wait with love and longing, for the revelation of thy Glory : Thy inward, heavenly, powerful Light, is kin to the glorious brightnefs of thy coining v and will (hew me chat which books and talk only, without thy Spirit, cannot (hew. Thy Kingdom in me, and my daily faithful fubje<^ion to thy Government there, muft prepare me for the gioii^us endlefs Kingdom : If now thou wouldcfi pour our thy Love upon my foul, it would flame up towards thee, and lorg to meet thee, and think with daily pleadirc on that day : And my perfcd Love would caft out that fear, which maketh the thoughts of thy com*, ing (o be a torment: O meet me now when my foul doth fcek thee, and fecretly cry after thee^ that I may know thou wilt meet me with love and pitty at the laft. O turn not now thine cars from my rcquefts : For if thou receive me not now as thy humble fupplicant, how (hall I hope that thou wilt receive me then ? And if thou wilt not hear rae in the day of grace and vi(iCation, and in this time when thou mayefl be found, how can I hope that thou wHt hear me then, when the door is (hut, and the feekicg and findmg time is paft ? If thou ca(^ me out of thy prefcnoe now, and turn away thy face from my foul and my fup- plication, as a loathed thing, how can I then expcd thy fmileijOrthe vital embraccments of thy glorifying Love > or to be owned by thee before all the world, with that cor- dial and confolatory Ju(\ification, whieli may keep my co«- fcience from becoming my Hell. If thou permit my flcfli and fcnfcto conquer my faith, and to turn away my lore and dclire froi^ thee i how (hall I then cxpcd (hat Joy, that Heaven, which confifteth in thy Love : And if thou fufftt this unfiedfaA heart to depart from thee now, will it not be the forerunner of that dreadful doom, Vefart from me yt workfts of iniquity^ I kttotpycu not: And if for the lore of traniicory vanity, I now deny thee, what can I then exped but to be finally denycd by thee ? Come Lord and dwell by thy Spirit in my foul, that I may have fomcthiBg in one to-

Gg66 « ***^

6o4 ' " ""^ ^i^g off'^i^^'

* i«kc my parr, and may know that I (hall dsvell with thee

* for ever: If now thou wilt make mc thy temple and ha-

* bit»tion,and wilt dwell by faith and love within mc i I Qiall

* know thee by more than (he hearing of the ear, and thy laft

* appearing will be Icfs terrible to my thoughts: Thou wilt

* be health lo my foul, when my body lyeth languifliing in *pain; And whcnfl,(h and heart (ail, my failing heart will

* find reviving llrength in thcc : And when the portion of

* worldlings is fpcnt, and at an end, I (hall find thcc a ncver-

* ending portion. Why wouldcft thou come down from 'Heaven to Earth in the daics of thy voluntary humiliation,

* but to bring down grace to dwwll where God himfelf hath Vdwelt? \ii\xtEtcYnMllVord will dwell U ficjh^ the Eirr-

* ttilSfirit will not difdain it, whofe dwelling is not by fo

* clofe an uni jn, but by fwect uncxpreffiblc inoperations :

* This world hath had the pledge of thy bodily prefence,

* when thou broughtcH life and immortality to light ; 0 let

* my dark and fearful foul, have the pledge of thy illumina- *^ing, qaickcning, comforting Spirit, that life and immorta-

* lity may be begun within me ! Thy word of promi(e is cer-

* tain in it felf * but knowing our weakne(s, thou wilt give

* us more .* Thy fealj thy pledge, thy earntl^, will not on- My confirm my faith, as fettling my doubting mindy but it

* vf ill alfo draw up my love and deHre, as fuitcd to my in- ;* telt€(3ual appetite i and will be a true forctaftc of Hcavci :

* How oft have I gizcd in the glafs, and yet overlook t, or not . • been taken with (he beauty of thy face } But one drop of

* thy Love, if it fall into my foul, will (ill it w,ith the moft

* fragrant and dclc(^ab'e odour, and will be its/i/^, and jo^, 'and vigour. I (hall never know cffcdually what Heaven

* is, till I know what it is to love thcc, and Jo be beloved by

* thee : For what but Love will tell mc what a life of Love

* is ? If I.could love thee more ardently, more abfolutely,

* more operatively, I (hould quickly kiiov^. and feel thy Love. ' ilnd O when I (hall know that profpcrous life, and live in 'in the delicious entertainments of tiby bve^ and in the fwect ' and vigorous cxereifc of m/^, then I (hail know the nature ^ of Heaven, the wifdom of believers, and the happinefs of

* enjoycrs 1

The Life of Faith. 605

enjoyc rs ! And then ferrtafie will do more than fort/igbt *»lonc, and will mike me love the day of thy appearing, and

* long to fee thy gloriout Love !

* Bur aUs, this feeble flccping Love, doth threaten, if not *rhcthrufting of meout tf doors ("for none but fri.nds and

* hcarfy Lovers dwell with thcej at leaft, (hat I (hill be fct

* bthind the door ^ and be one of the loweft in thy Kingdm^ as

• I Was in thy Love. For if I have the leaji degree of Love^

• I muft needs have the teaji degree of Ghry^ feeing that bltf- *-fedne\$ is Ltve it felf : And if I have the lecji in thk life^

• how can I hope to have propSrtionably with orhcrs, (he *mojHnthst ^ I know that it is better to be a door-keeper in ' thy houfe, than to reign in the Palaces of earthly fordid an4

* poUuting pleafures : And that the Icaft in thy Kingdom, *i$ greater than Emperours in the Kingdoms of darknefs.

• But how can I have faith indeed, and not delire intuition? 'oxgrdCCf and not dcdtc glory? Or who can lovt thee truij^ •and yet be contented to love thee but s little.^ Of who -

• eret faftcd truly of thy Love.that deftred not the fuUefi of it>

• \f fincerity conlift in the deftre of Perfedion h and {(mutual

• Love be heaven it ftlf, I am not fincere then, if I dcfirc

• not (he bigbejiflace in HeaveHt which isfuited to the mea-

* fure of my natural capacity, and with the freedom and »//-

* dom of thy beuntecM WiJl, Did I grudge at my ratuiil ca-

* pacify, and my rank among my fdlow- creatures, and afpired

• after the Divine Prerogatives, or a Greatnefs without Good-

* mff, or any prohibited ftation or degree, I might thenex-

• pc6t the reward of Pride, and to fall into Sitans condem- ' nation for falling into his lin. But when wift thou ever

• offended at the ambition of Uviug thee with the mojl perfe3

* Live ? Thou forbiddcft our carnal Pride, as oni felf- abtfing *fol!y: NJt thinking preferments, L^rd(hips and domina-

* tion to be things tno high for us, but too htp : Thou allow* •eft and commmdcft the poorcft Lazarm to feck and hope

* for things ten thoufand times mire high y in comparifon with

* which thcfe pleaiures are pain, thcfe Lordihipi Brclo{fcs> , ' this wealth is dung) thcfe Courts are dcas of un«lcaaneff,

* Wild and ravenous bealh > and all this earthly po»p is .

Gggg3 *jiwnjc..

50^ rhe Lift of Faith.

* (hamc. Thou forbiddcft not the plc»fures and gloiy of the

* world, a$ too good (oi thy fcrvants, bat as too bad, and bafe,

* and buYtjuL

* O therefore encourage in my drooping foul, that holy am-

* bition which thou comrtiandtft ! Djfappoint not the dcfires

* which thy felf, by thy Prect^t and thy Sfirh haft excited.

* I know thou haft pronnifed to fatisfie them chat hunger and

* thirft affcr Righteoufnefs ; And (if my foul be acqaaintei

* with it fclf) it is Righteoufnefs which I deiirc. Though the

* foUiciting calls of vanity ha*c drawn mc too often to look

* afide, it is the Kuoivledgt and Love of my Crcatour, and

* Redeemer, and San^ifier, which I purfue i and my prayer ' is, that thou wilt turn away mine eyes from beholding va-

* nity, and quicken me in thy way. But it is the duUefs of

* my defires which I fear > left they are not the hingring and « thirfiiag which have thy promifc i and left they ftiould prove

* but as the dcftres of the llothful which kill him, becauife his

* hands refufe to labour : But thou knoweftthati ktue the *fiuggi(hnefs and indifferency of my foul, and the ioldnefs and

* tnteriuptions of my difires : And what is there in this world « which I dcfire more, than more defires after thee i even more «of that Df/»ri»^, Seekjng Lovey which is the way to rMJoym^

* and delighting Ltve. O breath upon my foul, by thy

* quickening Spirit, that it may fant, and gafp, and breath

* after thy prcfence ! The moft dolorous motions of Life gni

* Low*, have more contenting fweetncfs in them, than my ' dead infenfibility and deep. When I can but long to love

* thee, or when I lie in tears for want of love, or when I am

* hating and reviling this iluggSfh, carnal, difafTcAcd heatf,

* even in my very doubts, and fears, and moans, I find my

* felf nearer to content and pleafure, than when I ncgleft

* thee with a dead and drowfic hiart. If therefore my vik-

* Bcfs make mc unfit to enjoy that pleafure in the daily pro-

* fpcd of thy Kingdom, which reafon it fcif adjudgeth to • ' ferious lively faith > O yet keep up the conftant fervour sf

* defire^ that I may never grow in love with vanity and dc- ' eeitj nor Rcvcr be indifferent whether I flay on earth, or

* tome to thcc ! And that in my grcatcft health I may never

*tbiidi

Tit Life of Faith. 607

* chink of Thee without delire \ nor never kneel in prayer to *thce with fuch an unbelieving, and unprayer like heart,

* which doth not unfeignedly fay, Ltt thy glorious Kingdom ' itime : That fo when on the bed of languiOiing, I am wait- *iBgfc)r the diflblution of this frame, I may not draw back,

* u flying from thy prefence \ nor look at Heaven as leG dc-

* firabic than Earth \ nor be driven unwillingly from a more

* beloved habitation \ but with that Faith^ Hope and Love

* which aninutcth all thy living members, I may in conlbrt

* with thy Saints to the laft fincercly break forth, our conmoB

«r«it>

C*ftt Lwd Jefm^ eern fdckly^ Amen.

h4

FINIS.

iRdL

ji Catalogue of 'Booh written and publijhed bj the fame Author.

ri, npHE Aphorifm?.

X 2' The Siints Evcrlafting refl, in quarto,

3. Plain Scripture pzoof of Infant Church- mcmbcrQiip and Bjptifm, in quartg.

4. The right Method for a fettled Peace of Confcience and Spiritual ComfoitS} in thirty two Diredions, in ciiavo.

5. ChiiAian Concord ■■, or the Agreement of the Ailbciatcd Paflors and Churches of IVorctfierJhire, in qu£ft».

6. True Chriftianity \ or Chrifts Abfolute Dominion, Ice. in two Adizc Sermons preacht at ff^orcejier, in twtlvts,

7. A-Scimon of Judgement preacht at ?auli , Londofi, Viccmh. 17. 1654. *"*^ "°^ enlarged, in twelves.

S Making light ofChrift and Salvation too oft the lifueof Gofptl- Invitations, manifcfted in a Sermon preached at Ltfir- rence Jury^ in London^ in odavo.

f. The Agreement of divers Miniftcrs of Chrift in the County of JVorcefier^ foxCatcehiiing, or Pcrfoflal Inftruding all in their fcvcral Parftics that will confcnt thereunto i con- taining I. The Articles of our Agreement, 2. An Exhorta- tion to fhe People to fubmtlto thw ncccflary work. 3. The Piofilfion of Faith and Catechifm, »n tOavo.

10. Guildas Salviarufy The Reformed Paftor, (hewing the nature of the ViRorsA work, cfpccially in private InAruCtion and Citech zing, in cdivo.

11. Certain Difputations of Right to Sacraments, and the True Nature of Vilible Chriftxanity, in quii.rt9.

12. Of JuAification : fouf Difputations clearing and ami- cably defending the Truth, againO the unnecciTiry Oppofitions of divcis Learned and Rcvcicnd Bxethtcnj m quarto,

13. A

I ). A Treatifc of Convcifion, preached and now publilhed for the ufc of thofe that ate ftrmgcrs to a true Conyerfion &c. in quarto,

14. One (hect for the Miniftry againfl the Malignanti of all forti.

1 5. A Winding-flicet for Popery.

16. One Sheet againft the Quakers.

17. A fecond Sheet for the MjnilUy, 8cc.

18. Diredions to Jufiices of Peace, efpccially in Corpora- tions, to the difchargc of their duty 10 God, 8cc.

1 9. The Crucifying of the World by the Crefs of Chiift, &c. in quarto.

io. ACall to the Unconverted to Turn and Live, and ac- cept of mercy, while mercy may be had, as ever they would find mercy in the day of their extremity : From the Living God : To be read in Families where any are unconverted, in twelves,

21. Of Saving Faith : That it is not only gradually, but IpeciHcally diflind^ from all Common Faith. The Agreement of Richard Baxter with that very Learned confentirg Adver- iary, that hath maintained his Affcrtion by a pretended Con- futation in the end of Serjtant Shepherds Book ofS'^neerity and Hypocrtfie^ in quarto.

22. Dircdions and PerfwiHons to a found Converfion, &c. in odavo.

23. The Grotian Religion difcovered, at the invitation of Mr. tbomas Fierce in his Vindication : With a Preface, vindi- cating the Synod ofVort from the calumnies of the new Ti/r- 9tw i and Vavidf Peter ^ &e. and the Puritans, and Scf ueflra- tions, &c, from thecenfurts of Mr. Pierce^ in oSavo.

24. Confirmation and Rciiauration, the necelfary means of Reformation and Reconciliation, dec. in o£iavo.

25. Five Difputations of Church- Government, in g«4rt#.

26. A Key for Catholicks, to open thejugling oftheje- Tuiies, and fatisHe all that are but truly willing to understands whether the Caufc of the Roman or Reformed Churches be of God i and to leave the Reader utterly unezcufablethat after this will be a Papift, in quarto.

Hhhh 27 A

27- A Ticatife of Sdf-dcnyal, in quarto. 28. His Apology againft the Exceptions of Mr. Blak^^ K(h- daV^Ctatidon, Eires, L. Moulin, m quarto.

ao. The unreafonabknefs of Infidelity, in four parts, 6cc.

in tdttvo.

30. The Worce^er-jhire Petition to the Parliament, for the Miniftry of Etigland, defended, &c. in quarto,

31. His Holy Common- wealth , or Political Aphorifni!, opening the tiue Piinciples of Government, &c. in oSavo,

32. His CorfiTion of Faith, Sec. in quarto,

33. His humble Advice ior the heads ofthofe things which were offered to many honourable men.bers of Parliament, in quarto.

34. The Quakers Catechifm i or the Quakers qucftioncd,

in quarto. . , • •

35. Ah account of his prefent Thoughts concerning the Controvcifies about the pcrfcverance of the Saints, inquarto*

36. His Letter to Mr. Drury for Pacification, in quarto. 27. The Safe Religion i or three Difputations for the Re- formed Catholick Religion, againft Popery, &c. in eGavff.

58. Cathohck Unity i or, the only way to bring us all to be of one Religion,&c. in twelves.

39. The true Catholick, and Catholick Church defcribed, &c. in tvoelves.

40. The Succcflivc Viability of the Church of which Pro^ tefiants are the foundeft members, &c. in oiiavo.

41. The Sermon of Repentance.

42. Of Right Rejoycing.

43. Sermon of Faith before the King.

44. Tiealife of Death,

45. The Vain Religion of the Foimtl Hypocrite, &c. infe- vcral Sermons preached at the Abbey in Wejimihfitr ^\n tmlves.

46. Two Sheets for Poor Families, &c.

47. Short Inftru6ions for the fick : a fhert.

48. A Saint or a Biuit, &c. in quarto.

49. The mifchief of Self- ignorance, and benefit of Self- acquaintance, in od?4vo.

^0. Univerfal Concord, &c. in oSavo.

^ 51. The

51. The Uft work of a Believer, &c. in trwelvts.

52. The Divine Life in three Treatifcs : The firft cf the Knowledge of God : The fecond, of Walking with God: The third, of Convcifing with God in Solitude, in quartr.

53. The Reafons of the ChriOian Religion, &c.

54. Dircdionsfor weak diftempcrcd Chriftims, to grow up into a confirmed ftate of grace, &cc. 2. The Charadiers of a found coniiimed Chrillian : wiitten to impunt on mens minds the true Idea or Conception ofGodlmcis and Chriftia- nity, in o!3avo.

7hefe Books foUovpwg an alfo printed for Ncvill Sim- mons at the three Crewns z/e^r Hoi born €ondmt,

TH E Novelty of Popery oppofed to the Antiquity of true Chriftianity. By feter Vuwoulin^ D. D. in folio. A Commentary or Expofition upon the five Books o(Mofes together with the following Books \ Jojhua, Judges^ Ruth ; firli and fecond otSamuely firft and fecond of KiMgs ; and firft and fecond o(Chroniclei^ in folio.

The Beauty of Magiftracy, in an Expofition on PJal, 82 By ThomaiHaU.B.D. *

The Souls Looking- glafs i wherein a mm may difccrn whit cftate his foul ftands in towards God, and what evidences he hath for Heaven, &c. By Edtvard Bury, late Mimftcr of great BoUs in Shroppme^ in odavo.

The Profit of Godlinefs, fet forth in five Sermons, on i Tiw, 4. 8. The unprofitablcnefs of worldly gain in fjur Sermons on MarK.S. 36, 37. The Parable of the barren Figg-tree, in feven Sermons on I«f^< 13.6, 7,8, 9. Vicftorious Violence, in two Sermons, on Mattb. u. i 2. By Thomas BrindaV, late MiniOcr o{Wal(haJl in Stoffordfure^ in c8avo.

TheGirdleof Holy Rcfolution, in two Sermons, on i p^r: I. 13. By jriBiant Gearing, Mmiftci of the Gofpel, in quarti'. The Lovc-fick Spoulc, in four Sermons on Cant. 2. 5. By tytSiam Gearings Mmifter of the Gofpel, in quart*.

Hhhh 2 ADifcourfc.

A Difcoalrfe on Prodigious AbOinence, ocCa Honed by the twelve months fitting of Af^rtfe** TuyUr, By John KtynoUsy in quarto.

The Dead Paftoi yet fpcaking, in two Scrmont, preached on Bartbolmvp day, Aug. 24. 1 662. in BtwdUy Chappel. By Htnry Oflandy then Minifter there, in oQav9.

The Chriftians daily Walk i a fheet. By the fame Anthor.

A Sinners Juttification on the Lord Jefus Chrift, the Lord out Rightcoufnefs i in feveral Sermons. By Obadiab Guw^ D. D. late Minifter in Coventry^ in oQavo,

The Repenting Sinner pardoned, being a brief Relation of the wicksd life, and penitent death oi James Wilfon of Wolvtr^ hawpton, in Staffordfifite^ in oUavo.

ThcEnghfh School i or thereadicft way to teach children, or elder perfons , to read, fpell, md rightly pronounce Englifti i fitted to the ufc of common Englifli-Schools, illudratcd with five bials Cuts. By lohias EJlify in cam.

FINIS.

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Date Due

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JAN 27-57
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