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Full text of "The life of faith. In three parts. The first is a sermon on Heb. II.1. The second is instruction for confirming believers in the faith. The third is directions how to live by faith.."

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



J P iv.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. 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. 
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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 "^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 



» — [..J 



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 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 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 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 

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 



102 



7he Life of Faith, 



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 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. 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, 
Lordf neither are there any tPorhs' li\i unto thy vporkj- 
A^ Nations tokom thou baji made fhaU come and tcorfljip before 
tbee, Lordf and (J-jaH glorifie thy Natfie : For thou art great^ 
anddoft vponderous things : thou art God alone, Pfal. 92. 5, 6. 
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. 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 Lord^ and thy Saints JhaU blefs 
thee^ Pfal. 26. 6,7. / rvill rvafh my bands in innocency^ and 
fo will I compafs thine Altar 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 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- 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 ^ » 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 • ' f o 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 

1 i various 



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 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, ye of little 
faith i* Mar. 16.8. ye of little faitb^ vf by reafon you among 
your felvei,&c. Mat. 8. :s6. IVby are ye fearful^ 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 [ 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 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 

thejr 



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 

themi 



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 



■ I JU" 



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* 

» H I 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 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 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^rt kiUar bakiUt 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 

■■- j g. . — : • — 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