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Full text of "The life of faith : in three parts .."







Cfar&vdlVaine World' as thou hast beat to me 
Duftania Shadow those!) 7 leave Pith thee : 
<fke vnscen r Vitall Siibftaneclf committ > 
(To him tha^^uhJ}hice>LtfetightLove.tc it> 
Cfhe Leaves k Fruit are droptjorfoqle % Seed, 
(Heavens heirs to generatc-.to neale ^andjeed : 
(Them alfo thou wiltjlatter and molest / 
(But/hah not Ac cpjrom Everlaftino: (Re/f « 


Rcjipifc?J{umiHt e . Obedicjitia 

Paticntia. : Cura : Fortitude 

Prudcnria .'Z.eh/JnduftrtAt 



Life of Faith. 

In Three Parts. 

The Firft is a Sermon on Heb. 11. i. formerly 
preached before His Majefty, and published 
by his Command j with another added for 
the fuller Amplication. 

The Second is Inftru&ions for confirming Be- 
lievers in the Chriftian Faith. 

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

By Richard Baxter. 

2 Cor. 5. 7. Fir we walk^by faith, not by fight. 

2 Cor. 4. 16, 17, 18. For which caufewe faint not: but though our 
outward man peri(h, yet the inward man is renewed day by day : For 
our light affliftion which is but for a moment* wori^thfor us afar more 
txceeding and eternal weight of glory : While we loo\ not at the things 
which arefien> but at the things which are not fern : For the things 
which are feen are temporal > but the things which are not fun are 

Hcb. 12. 27. By faith he forfoek^Egypt.not fearingthe wrath of the King: 
for he endured, as feeing him that is inviftble. 

LOND ON, Printed by R. W. for NeviH Simmons, it the three 
Crowns •ver agiinft Holborn Conduit. 1670. 


To the WorfhipfuU, my much honour* 
ed Friend Richard Hampden of 
Hampden, Ef quire ; and the Lady 
Laetitia bis Wife t Cfrace and Teace 
be multiplied. 

Oar Names ftandhere in the 
front of this Treatife, on 
a double account -.Firft^that 
-(thecuftom of Writers ha- 
ving given me fuch an ad- 
vantage) I may tell the pre 
fentand future Ages, how much I love and 
honour your Piety, Sobriety , Integrity and Mo- 
deration, in an Age when fuch Vertues grow 
into contempt, or into Ufelefs Images and Kama : 
And how much I am my felf your debte.r, 

A 3 for 

The Epiftle Dedicatory. 

for the manifold expreffions of your love j 
and that in an Age when Love directed by 
the fuperiour faculties is out of faftiion^ 
and towards fuch as I, is grown a crime. • 
Sincerity and Lonje are things that fhall be 
honourable, when Hypocrifie and Malice have 
done their worft: But they are moftcon- 
fpicuous and refulgent in times of rarity j 
and when the fhame of their contraries let 
them off. 

Secondly, To fignifie my Low? and 
Gratitude by the beft return which I can 
make- which is, by tendering to you and 
to your family, the furefl: Directions, for the 
moft noble manly life on earth, in order 
to a blefled life in Heaven. Though you 
have proceeded well, you are not yet paft 
need of help ; fo great a work doth call 
for skilfull counfel, and fludious learning, 
and induftrious, and unwearied practice. 
And your hopeful children may be the rea- 
dier to learn this excellent Life from thefe 
Directions, for the love of your prefixed 
Names. And how happy will they be, 
if they converfe with God, when others 
are wallowing in the filth of fenfuality! 
When the dead-heartedrfwnei thinketh not 


The Epijlle Dedicatory. 

of anorher world, with the wifdom of a 
forefeeing man, till he is going out of this, 
fecurus quo pes ferat, atque ex tempore <v'i<v\t, ut 
Per/. O* quibus in jolo <vi<vendi can/a potato 
efi 7 ut Ju<v. When fuch fenfual fouls muft 
be dragg'd out of their pampered corrup- 
tible flefb, to divine revenge, and go with 
the beginnings of endlefs horrour, to 
the world where they might have found 
cverlafting reft . what joy will then be the 
portion of mortified and patient Believers, 
whofe Treafures y and Hearts, and Conver- 
sations in Heaven, are now the foretafte of 
their poffe/fion, as the Spirit of Chrift 
which caufeth this, is the feal of God, and 
the pledge and earneft of their inheritance. 
If a flefh-pleafing life in a dark, diftra&ed, 
bruitifh world, were better than a life with 
God and Angels, methinks yet they that 
know they cannot have what they would., 
fhould make fure of what they may haroe : 
And they that cannot keep what they lo<vc , 
fliould learn to lo<ve what they may keep. 
Wonderfull ftupidity ! That they who fee, 
that carrying dead bodies to the grave, is 
as common a work, as the Widwifes take- 
ing children into the world, and that this 


The Epifik Veditatory. 

life is but the road to another, and that all 
men are pofting on to their journeys end 
fhould think no more confiderately whi- 
ther fo many thoufand fouls do go, that 
daily fhoot the gulf of death ! and return no 
more to the world which once they called 
their home! That men will have nohoufc 
or home, but the fhip which carry cth 
them fo fwiftly to eternity ! and fpend 
their time in furnifliing a dwelling on liich 
a tempeftuous Sea, where winds and tide 
are hafting them to the fliore ! and even to 
the end are contriving to live where they 
are daily dying ! and care for no habitation 
but on horfe-back! That almoftallmen 
die much wifer than they lived; and yet 
the certain foreknowledge of death will 
not ierve to make them more feaibnably 
and more fafely wile I- Wonderful! that 
it fhould be poflible for a man awake, to. 
believe that he muft fhortly be gone from 
earth , and enter into an unchangeable end- 
lefs life, and -yet not bend the thoughts of 
his foul, aud the labours of his life, to fe- 
cure his true and durable felicity ! But 
A&mh. hath given fin the antecedency to 
gr<t£e> and madnefs she priority to wijikm - 


The Epiftle Dedicatory, 

and our wifdom, health and fafety, muft 
now come after, by the way of recovery 
and cm. The firft born of lapfed man 
was a malignant perfecuting Qtin. The 
firft born of belie<ving .Abraham, was a p erfe- 
cutor of him that was horn after the Spirit y 
i John 3. 12. Gal. 4. 29. And the firft born 
of this Ifaac himfelf, was a profane Bfau y that 
for one morfel fold his birth-right y Heb. 12. 16. 
And naturally we are all the off-fpring of 
this profanenefs y and have not acquaintance 
enough with God y and with healthful holt- 
nefs y and with the everlafting heanjenly Glory y 
to make us cordially preferr it before a for- 
bidden cup, or morfel, or a game at foole- 
ry, or a filthy luft ; or before the wind of 
a gilded fools acclamation and applaufe - 
or the cap and counterfeit fubjedtion of 
the multitude : But the -- -fortune , non tua 
turba (ut 0<v.) <&r quos fportula fecit amid {ut 
Jwv.) who will ferve mens lufts, and be 
their fervants, and humble attendants to 
damnation, are regarded more than the 
God, the Saviour, the Sanftifier, to whom 
thefe perfidious rebels were once devoted. 
That you and yours may live that more 
wife and delightful life, which confifteth 

a in 

The Bfijile Mkatory. 

in tkc daily fight of Hea<ven, by a living 
Faith, which worketh by horot, in conflant Obe* 
dience, is the principal end of this publick 
appellation : That what is here written 
for the ufe of all, may be firft and fpecial- 
ly ufeful to you and yours, whom I am fo 
much bound to love and honour • even to 
your fafe and comfortable life and death, 
and to your future joy and glory ; which 
is the great defire of 

Tour obliged Servant, 
Feb. 4. \66y. Rich. Baxter. 





Reader 7 

F it offend thee y that the Tarts 
of this Treatife are fo unlike, 
--under jland i. Tliat they are for 
<various ufes : The firft Tart 
to make men willing,^ awa- 
kening perfwafions- and the reft, to direEl 
them in the exercifes of Fakh, who are frjl 
made willing. 2. That I write not to win 
thy praife of an artificial comely Structure • but 
to help fouls to Hotinefs and Hearoen 5 and to 
thefe ends 1 labour to fuit the means. 3. That 
the ftrft Sermon wm publijhed long ago . and 

a i the 

The Preface. 

the fiookfetter defying me to give him fome ad* 
ditions to it, I thought meet firji to make up the 
exciting part in the fame jlyle, and then to 
add a Direflory for the praSlice of judicious 

z. And if it ojfend thee that the fecond Tart 
containeth but fuch matter as 1 have already 
publifl?ed, in my l^eafons of the Qmjiian %e* 
ligion, under jtand i. That I perceived that that 
Treatije was neglefted by the more unlearned fort of 
Chrijiians, as not defcendmg enough to their capo* 
cities j and that it would be ufeful to the a>npr* 
mation of their Faith, to draw forth jome of the 
mofl obvious Arguments, in as plain a manner, 
and as briefly as I could, that length nor obfeu-- 
rity might not deprive them of the benefit, who 
are too jlothfull, or too dull, to make uje of more 
copious and accurate dtjeourfe. i. And I knew 
not how to write a Treatije of the Ufes of Faith, 
which jhould whlly leave out the Confirmations 
of Faith, without much reluElancy of my %eafon. 

3. And again, 1 fay , 1 can bear the dtjpraife 
of (Repetition, if I may but further mens Faith 
and Salvation. 

3. Jnd if it ojfend thee that 1 am fo dull in 
all the VireBive party I cannot weU do both 
works at ow y awaken the Aff&ions, and accw 


Toe Preface. 

rately direti the mind for praUice ! Or at leafl if I 
hadfooken all thofe QireBions in a copious applica*- 
tory Sermon ftyle, it would ha<ve /welled the 'Book 
to a <very tedious cofily <volume : And AffeElion mufl 
not too much interpoje y when the Judgment is 
about its proper work. And being done in the be* 
ginning, it may be the better fjpared afterward. 

4. If it offend you that 1 open the Life o/Faith 
infomewhrtt an unufual manner, 1 anfwerfor my 
j'elf, that if it be Methodical, true and apt for 
uje, I do that which 1 intend : And on a fubjett jo 
frequently and fully handled, it were but an injury to j 
the Qhurck, to fay but the fame which is (aid already : \ 
Mr. John Ball, Mr. Ezekiel Culverwell, and\ 
Mr. Samuel Ward in a narrower roomharve done 
exceeding well upon thisfubjeB. If you hanje nothing 
more than they ha<vejaid y read their (Books only, 
and let this alone. 

ylf it offend you that the Directions are many of 
them difficult > and the flyle requireth a flow confide* 
rate %eader> I anfwer> the nature of the fubjett re* 
quirethit • and without ^voluminous ted'iot#f?iefs y it 
cannot be a<voided. Blame therefore your unprepared 
ignorant minds ; and while you are yet dull of hear- 
ing, andfo make things hard to be uttered to 
ymr underftanding y becaufe you harve flill need of 
Milk, ana cannot digejijbong meat : but muft again 

a 3 be 

The Preface. 

be taught the principles of the oracles of God, 
(Heb. 5. 11,12,13,14.) thinknottoget knowledge 
without hardftufy , and patient learning, by hearing 
nothingbut what you know already , or canundtrftand 
by one hajiy reading truer • left you dt fewer a con* 
junElion of flothfulnefs with an ignorant and 
unhumbled mind : Or at leaft, if you muft learn 
atfo cheap a rate, or elfe ftickftill in your Milk and 
your Beginnings, be not offended if others out- 
go you, and think knowledge worthy of much greater 
diligence - 7 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 
followetb, while wefeem to leave them : And this 
we will do, if God permit, Heb. 6.1,3, 

Feb. 3. *66p, 


The Contents of the firft Part. 

The Sermo n. 

WHit Faith is ; page 2. The Text opened, p. 4. Tbe 
grounds of tbe certainty tf Faith briefly intimated^p.^^c, 
Why God wit have us live by Faitb,and not by fight, p. 1 .2 9 dec. 
Ufc 1. To inform us what a Cbrifiian or Believer is y defer thed, 

p. 15 
Ufc 2. Tbe Reafon why Believers are more furious in matters of 

Religion, than unbelievers are. 
Ufc 3. Of Examination, p. 29 

Tbe mifery of unbeliever s % p. 30 

Ma/kj of a true Faith, p. j 2 

Ufc 4. Exhortation to theferbus exercife of Faith, p. 37 

Some afji&ing fuppofitionf, p 58 

How tbofe wiV live who thm believe i opened in certain £jr- 

ftions, p 4 s 

Motives to live by a fore feeing Faitb on things not fe en -, p. 45 
TbcConelufion* 1. Exbor ting to live by Faitb 1 a. And to pro* 

mote thit life in others, p # 4 $ 4 

The Additions. 
Cap. 1. Tfc conyi&ion and reproof of Hypocrites, Who live 

contrary to tbe Faith which they profefi, ^g 

Cap. 2. A general Exhort at ion to Uveas Believers, 55 

Cap. 5. i*w exhortation to the particular duties of Believers. 62 

The Contents of the Second Chapter. 

Chip* 1. The Believers DireQory mufi (hew , 
flrengtben Faitb : a. How to u[cj$, 

I How t9 

The Contents. 

And I. For thefirft, the order of the prefuppofed Natural Ferities, 
ie briefly mentioned, Si 

Chap. 2. The true Method of enquiry into the f uper natural evi- 
dences of Faith, and the Rules therein to be obferved, 87 

Chap. 3. Theproper Evidence $f Faith. The SflRIT and the 
Image of God him f elf, p 7 

Chap. 4. the Image of Gods Wifdomontbe ChriflianReligim : 
It* s mnderful Method opened^ in thirty inftances. Stx more 
inftances, 99 

Chap. 5. The Image of Gods Goodnefi and Holinefs on the Cbri- 
ftian Religion : in thirty inftances, ic 8 

Chap. 6. The Image of Gods Power upon the Cbriflian Religion; 
in twenty inflances, 1 1 ^ 

Chap. 7. The means of mating hpown aU thie to us infallibly. How 
the fir fi witneffesh^uw **• How the next Age and Churches 
liters it. How we hpow it. Twenty fecial hifiorical Jradi* 
tions of Cbriftianity , and matters of faQ. What the Spirits 
Witntfi to Chrifiianity is, 1 2 5 

Chap. 8 . Twelve further VireUions to confirm our Faith, 1 3$ 

Chap. 9. Twenty General Virediens how to ufe Faith, or to live 
by H, when it ie confirmed. What Cbriflian Faith is : Errours 
shout it, 148 

The Contents of the third Parr. 

Chap. 1 . How to live by Faith on God, 168 

Chap. 2 . How to live by Faith on J eft* Cbrifl, 1 88 

Abufes of the Votlrine of Redemption. The extent of it. Of Chrifis 

Office : Hit Merits and Sacrifice : Example, &c. 
Chap. 3. How to live by Faith on the Holy Ghoft. Of the Trinity. 
Several doubts refolved about believing in the Holy Ghoft. Of 
giving the Spirit : Hie operations : Whether Love to God, or 
Faith inGhrift go firft^ exaQly anfwered. (And confequently 
whether Faith or Repentance befirft.) Of the Spirit in Cbrifk 
and the Apofiles : Of fufficitnt Grace. How^Faith procuretk 
the Spirit. Whether de fires of grace be grace, 20 1 

Chap, 4, Hi* to live by faith as to Gods Commands. The admu 


The Contents. 

rablc goodntfs of Gods Laws. Whether the Promife and Reward 
he the end of Obedience, or Obedience the end of the Promife and 
Reward. Of Scripture examples, 232 

Qhap. ?• How to live by faith on Gods Promifes. What will of God 
it is, according to which they ntufl askjabo will receive. Of a 
particular faith in payer. Js the fame degree of grace condi* 
tionally promifed to all ? VireQions for undemanding the pro- 
mifes. the true Mature of faith or truji in Gods Promifes, open- 
edpt large. Affiance is in the understanding, will and vital 
power. Whether Faith be Obedience, or how related to it. 
7 en ads of the undemanding effmtial to the Christian Faith 
in the Promifes. Several ads of the will effential to Faith. And 
in the vital power, whether all true Faith have afubje&ive cet- 
tainty of the truth of the Word. Choice, and venturing or for- 
ftking til, U thefign of real truft. Promifes coUefted for the 
help of Faith, 1. Of Pardon, 2. Of Salvation, 3. Of Rennci- 
Hat ion and Adoption, 4. Of pardon of new fins aft tr conversion. 
S.OfSanQification: 6. Promifes to them that defire and feek? 
7. To Prayer. 8. to groans that want exprefjivn. 9, Promifes of 
all that we want, and that it good for us. 10. To the ufe of Gods 
Word and Sacraments, ij. To the bumble, meek^ and lowly. 
1 I. To the peaceable, 13. To the diligent. 14. To the patient, 
1 5 . To Obedience. 1 6. to the Love of God. 1 7. To'tkem that 
love the godly > and are merciful in good workj. 18. To the poor y 
19. To tbeoppreffed. 20. totbeperfecuted. 21. In danger/. 
22. Againji temptations. 13. To them that overcome and per. 
fevere. 24. I* f iC k nf fs t **dat death. ij. Of Refurre8ion y final 
JufiificathnandGlory. 26. For children of the godly. 27. To 
the Church, 24I 

Chap. 6. Hew to exercife faith onGods Threatnings and Judge- 
ments. How far belief of the threatnings ii good, neeeffary, and 
a faving faith. Howfavingfaithis a per final application* How 
to perceive trutfaitb i 297 

Chip. 7. How to live by faith fr Pardon and JujUfication. In 
bow many refpeSs andwaies Cbriftjujiifittb us. Of the impu- 
tation of Cbrijis Right eoufnefs. Twelve reafons to help our be- 
lief of pardon. Howfarfnfhould mak$ us doubt of our Jufiifi- 
catior, 30 g 

Ch3p. 8. 5 1 V anger ws Err ours detected, which hinder the 

(b) work> 

The Gontents, 

workjof faith about our Juftification > and the contrary truths 
afferted. 321 

Chip. 9, Hour to live by faith in the exercife of other graces and 
duties: And 1. Of the doftrinal Dir&ions. Whit SahBifc 
cation is. Hasp Godloveth the unfanUified. How helovsth us in 
Cbrift. Of Preaching nteer Mtrality, ^ x 

Chap. 10. the f radical Vireftions, ^promote Love to God and 
Holittefs, 367 

Chip. 11. Of the order and harmony of graces and duties, which 
wuftbe taken all together. Of the farts thatwaks up the new 
Creature. I. The intelellual order \ or a method, or Jcbeme of 
the beads of Divinity. 2. The order of Intention and Atfeclicn. 
$.Tbeordtr of prailice. Of the various degrees of means to 
mans ultimate end Of the grace nectffary to concur with tbefe 
various means, Ihe circular motion hy divine communication to 
cur Receiving Graces, and (0 by our Returning Graces, unto 
God again. The frame oftheprefent means of grace, and of 
our returning duties. Rules about the order of Cbrift i an pra- 
ctice (which fhew that, and bow the beft is to be preferred^ and 
which is beft) in fifty three Fropofitions. How mans Laws bind 
confeience {and many other cafes) refolved. A lament at icn for 
the great want of order, and method, and harmony in the un- 
der ft andings, wills and lives of ChrifUans. Many inftances of 
mens partiality as to truths , grace s, duties, pns,&c.fwenty Re a- 
fons why few Cbriflians arecompleat and entire, but lame and 
partial in their Religion. TenConfetlaries. Whether all graces 
be equal in habit. Religion not fo perfed in us as in the Scri- 
ptures i which therefore are the Rule to us, &c. 373 

Chap. 12. How to ufe faith againft particular fins, 417 

Chap. 1 3. What fins the beft are mod in danger of,andfauldmoft 
carefully avoid. And wherein the infirmities of the upright dif- 
fer from mortal fins. 42 1 

Chap. 14. Htw to live by faith in property. The way by which 
faith doth fave us from the world. General Directions againft 
the danger of proffer ity. Twenty marks of worldlinefs. The 
pretences of worldly minds. The greatnefs oj the fin. The ill ef- 
fects, 428 

Chip. 1 5 ■ How to be poor in jpirit. And i.How to ejeape the Pride 
ofprofoerous men. The clcabj of Pride, Tbefigns of Pride and 

The Contents. 

ofLowlinefs.fhefinfulnefsofit. Particular remedies, 446 

Chap, 16. How to efcape the fin of Fulnefs, Gulofity or Glutto- 
ny* by faith, the mifebiefs of ferving the appetite. Particular 
remedies, 465 

Wap. 17. Hot* faith muft conquer flxb and idlenefs. Wbo are 
guilty of this fin. Cafes refolved. lb e evil of idltnefs. The re- 
medies, 474 

Chap. 18. Vnmercifulnefs to the poor, to be conquered by faith, 'i be 
remedies , 4J1 

Chap. 19. How to Uvehy faith in adverfity, 493 

Chap. 2 o. How to live by faith in trouble of conference , and doubts 
of our falvation. Ibe difference between true and falfe repen- 
tance. How to apply the univerfal gtaee to our comfort. Ihe 
dinger of cafiingour part on Cbrift > and of afcribing all me- 
lancholy diflurbances and thoughts to the fpirit. Of the trying 
the fpiris : and of the witnefs of the Spirit, 503 

Chap, a 1. How to live by faith in the publicist? 'clipping of God, 
Overvalue not your own manner ef Worjhip, and overvilifie not 
other mens. Of communion with ethers , 519 

Chap. 22. How to pray in faith, 527 

Chap. 23. Hew to live by faith towards children and other K#- 
lations § 530 

Chap. 24* How by faith to order our affe&iow to public\Societies % 
and to the unconverted world, 535 

Chap. 2$. How to liveby f/ith in the love of one another* and to 
mortifiefelf'love. It is our own inter eft and gain, to love our 
neighbours as our felves. Objections wherein it confifteth. What 
is the fmcerity of it. Confectaries. Loving others as your 
felves it 4 duty even as to the degree, 539 

Chap. 26. Howby faith to be followers of the Saints, and to look, 
with profit to thnr examples and their end, and to bold com~ 
munion with the heavenly Society. Reafons of the duty. The 
nature vf it. Negatively, what it is not > and affirmatively f 
what it is. Wherein they muft be imitated, 556 

Chap. 27. How to receive the fentence of death, and how to die 
by Faith, 589 

Chap. 28. Hw by faith to look*, aright to the coming of Jefus 
Chrift in Glory, 594 

(b2) Readers, 

Reader, The firft and great Errour of the Printer, is, that he 
hath not diftinguifhcd the three diftinft Parts of the Trea- 
tile. Therefore you muQ write ?*gc i. PART. i. and 
P*g. 81. PART 2. Chap. i. and fag 168. PAR T3, 
Chap. 1. & 

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XET the Reader know, that whereas 
the Bookfeller hath in the Catalogue of 
my Books, named my [ Holy Qnnmon* 
Wealth, or Political jfphorijms] I do hereby re- 
call the faid Book, and profefs my Repen- 
tance, that ever I published it, and that not 
only for fomeby-paflages, but in refpe&of 
tht J econdary part of the <very J cope. Though 
thefirft part of it, which is the defence of 
God, and %eajon I recant not* 

But this Revocation I make with thefe pro- 
vifo's, i. That Ireverfe not all the Matter o£ 
that Book, nor all • that more than ONE 
have accufed ; As e.g. the Affertion that all 
humane Powers are Limited by God : And if I may 
not be pardoned for not defying DEITY 
and HU M A N I T Y, I {hall preferr that ig- 
nominy before their prefent Faftus, and 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 • nor would 
have them hence take any encouragement 
for impenitence, 

3. That 

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

4. That Iprotefl againft the judgement 
ofPofterity, and all others, that were not of 
the fame T I M E, and P L A C E, as to the 
(mental) cenfnre, either of the BOOK 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<verfethe 
Book, and defire the World to take it as non* 

April. 15, ^ g.. 



Life of Faith. 


He brews ii. i. 

Kow faith is the fubjlance of things hoped fqr y 
the evidence of things notfecn. 

Hough the wicked arc diftinguifhed in- 
to Hypocrite* and Vabe!i'virs y yet Hy- 
pocrites thcmfclvcs arc Unbelievers too. 
They have no faith which they can ju- 
itifie, by its prevailing efficacy and 
works : and therefore have no faith by 
which they can b* juftified. Becaufe their 
dife very is needful to their recovery, and 
alt our falvation depends on the (incerity of oar faith. 1 have 
chofen this text, which is a defcription of faith, that the 
opening of it may help us for the opening of our hearts, and" 
reib'ving the great qucftion, on which our er.dlefs Lfe de- 

To be a Chrijrian, and to be t Believer in Chrift , are words 
in Scripture of the fame ligni Meat ion. If you have not faith, 
you arc not ChrijHans. This faith hath various offices sni 

B objects. 

The Life of Faith. 

obj ;Cts. B/ it weaic )ujiifi.d t fanSified and faved. We arc 
jxjkjKd, not by believing that vps arejujlififd, but by believing 
that rvt may bejujbfitd. Not by receiving justification imme- 
diately, b jc by receiving Chrift for our juftficatim : not by meer 
accepting the pardon in it fflf, but by firft receiving him that 
ptocureth andb<\\ow eth if, on his termt : N )t by meer accept- 
ing healthy but by receiving the Pkyfician and his remedies, for 

Fjith h the pr apical Believing in Gcdas promising, andChrijr 
as procuringjuftification and falvatton. Or, the practical brlief 
and acceptance of life, as procured by Cbrijl, and fromfed by 

The everlafting fruition of God in Heaven, is the ultimate 
object. No man believeth in Chrift as Chriti, that belicvtth 
not in him for eternal life. As faith looks at Chrift as the ne- 
ceffary means, and at the divine benignity as the fountain, and 
at his veracity as the foundation ov formal cbjed, and it the 
promife, as the true fignification of his mB i fo doth it ultimate- 
ly look at our falvation, (begun on earth, and perfected in 
HeavenJ as the end, for which it looketh at the reft. 

No wonder therefore if the holy Ghoft here fpeaking of fhe 
Dignity tnd Power of faith, do principally infill on that part of 
its defcription, which is taken from this final object. 

As Chrift himfclf in his Humiliation was re'ycled by the 
(jentilcs, and a ftuwbling ftoue to the Jtf?s, d/fpifed and not 
efreemed, Ifa. 53. 2> 3. hazing wade bimfelf of no reputatLn, 
Phil. 2.7. So faith in Chrift at incarnate a«d crucified, is dc- 
fpifed znd counted fcolifhnefs by the world. But as Chrift in 
his ghrj, and the glory of believers, foill force them to an 
aweful admiration -, (0 faith it fclf as exercifed on that glory, 
is more glorias in the eyes of all. Believers are never to re- 
verenced by the world, as when they convcifc 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, and fubdue the inclinations and in- 
tcrcfts of the flelh, and make the greatcft furTerings tolleiable, 
is the work of the holy Ghoft in this Chapter to demonftrate, 
which beginning with the defcription, proceeds to the proof 
by acloud ofwitncffes. Thcic arc two forts of perfons fand 


The Life of Faith, 

imployments) in the world, for whom there are two con- 
trary ends hereafter. One fort fubjedt their reafon to their 
fenfual or carnal intereft. The other fubjecl their fenfs to 
rhtir reafon, cleared, conduced and elevated by faith. Things 
prefent or poiTcficd, are the riches of the fenfual, and the 
byas of their hearts and lives : Things abfent but bofed for, 
ire the riches of Believers,, which aduatc their chief en- 
deavours. !■■■ -**" 

This is the fenfe of the text which I have read to you \ 
which fetting things hoped for ; in oppolicion to things frefent, 
and things unfeen, to thofe thgt fenfe doth apprehend, affureth 
us that faith ( which fixem on the ftrti ) doth give to its ob- 
jed a fubfiftence % preface and evidence, that is, it feeth that 
which fupplieth the want ofprefence and vifibility. The vvbs-dWj 
is that which quoad effeilum is equal to a prefent fubfiftence. And 
the Va*^*' the evidence is fomewhat which quoad tffeftum 
is equal to vifibility. As if he had faid, [Though the glory pro- 
rnifedto Believers, and exptQedby them, he yet to come, and on- 
ly hoped for, and be yet unfeen and vnlyhlieved, yet is the found 
believer as truly ajfefied with it, and aBed by its attra&ive 
force, as if it were prefent and before hie eyes'] as a man is by 
an inheritance, oreiiatcin reversion, or out of fight, if well 
fecured, and not o ily by that which is prefent to his view. 
The Syr iack^lnterpr eter inftead of a tranflation, gives us a 
true expofition of the words, viz. [Faith is a certainty of thofe 
things that are in hope, as if thty did already attually exift, and 
the revelation of thofe things that are not feen. 

Or you miy take the fenfe in this Propofition, which I am 
next to open further, and apply, viz. [That the nature and 
ufe of faith is ro be as it were inftead of pre fence, peffeflion and 
fight : or to wakf the things that will be, as if they were already 
in exijience > and the things unfeen which God revealetb, as if 
tur bodily eyes beheld them. 

i. Not that faith doth really change its object. 2. Nor doth 
it give the fame degree of apprebenfions and affections, as the 
fight of prefent things would do. But 1. Things invifibleare 
the objects of our faith. 

2. And Faith is effeGual inftead of fight- to all thefc ufes: 
i. The apprehenfton is as infallible, becaufe of the objective 

B 2 certainty. 


The Life of Faith. 

certainty, ( though not fofatisfa&ory to our imperfect fouls J 
as if the Things themfelves wcicfeat. 2. The tviOh d.termn- 
ed by it in its necejjary confent and choice. 3. The affeB'uns arc 
moved in the nectffary d grec. 4. It ruletb in our lives, and 
bringeth us through duty, and fufFering, for the fake of the 
happinefs which we believe. 

3. This Faith is a grounded mfe zndjuftifiabl* a6r : an in- 
fallible kjvwl'dge; ani often called fo in Scrip ure, John 6 69. 
1 Cor. 15. 58. Kc*w. 8 28, &c. And the conftitucivc and ef- 
ficient caufes will jultifie the Ntme. 

W e know and are infallibly fure, otthz truth of God, which 
we believe: As it's faid, John 6. 69. [We believe andare fure 
that thiU art that £^n(t, the Son cf the living GodT] 2 Cor.5.1. 
[We k»«rp that if our earthly houfe of t hie tabernacle xsere dif* 
fclved, &e have a building of God, an houfe not made mth hands ■ 
eternal in the Heavens:] Rom. 8. 28. We Vyiovd that all things 
tvo}\ together for go^d to thm that love God.*] 1 Cor. 15.58. 
feu tytow that your labour is «t in vain in the Lord ] Joh. 9.29, 
[We hnrv God fpake to Mofes, 6cc] 3 1; [We know Godloear- 
etb not fwners~] John 3. 2. We kpotv thou art' a Teacher come 
from God.~] Sj 1 John 3. 5, 15. & 1 Pet. 3. 17. and many 
other Scr.ptures tell you, that Believing God y is a cerrain in- 
fall. 7<rfort of knowledge. . 

I (h II in ^Jitificatioa of the work of Faith, acqutint 
youbrufl/ with 1. That in the Nature of it : 2. And that 
in the caufing of it, which ad vanccth it, to be in infallible 

1. The Believer kytrvs (as fure as he knows there is a God) 
that God is true, and his Word is f ru> y it being imfoffible fat 
God to lie, H.b. 6. 18. God that cannot lie bath fromifed, 
Titus 1. 2. 

a. He kpaws that the holy Scripture is the Word of God « 
by his Image which it beareth, and the many evidences of 
Divinity which it containcth, and the miny Miracles f cer- 
tainly proved) which Chrift, and his Spit it in his fcrvants, 
wrought to confirm the truth. 3. And therefore heknoweth 
aflurcdly the conclufion, that all this Word of God is true. 

And for the fur cr effecting of this knowledge, God doth 
joot only fet befoxc us the tfcciUining Evidence of his own 


the Life of Faith. 

veracity, and (he Scriptures Divinity j but moteov:r, I. He 
givetb us to believe > PMI. 1.29. 2 Pef. 1.3. For it h not of our 
frlves, but is the gift of God, Ephcf. 28. Faith is one of the 
fruitsof the 9pirir,Gal. 5. 22. By the drawing of the Father^ 
wt come to the Sen. And he that hath kyowleJge give>i from 
Heaven, will cenainly kpow : and he that hath Faith givtn 
him from Heaven, will certainly believe. The heavenly L<ght 
will diflipate our darknefs, and infallibly illuminate. Whileft 
God (ets before us the glafs of the Gofpel in which the things 
invifiblt are rrvealcJ, and alfo gives us eye fgbt to behold them, 
Believers muft needs be a heavenly people, as walking in that 
l'ghc which proceedeth from, and leade:h to the celeiliJ ever- 
latiing Light. 

2. And that Faith maybe fa powerful as to ferve inftead 
of fight and f rtfence, Believers have the Sfirit 0} Chrijl within 
them, to excite and actuate ir,and help them againft a'l tempta- 
tions to unbelief, and to work in them all other graces that 
concur to promote the works ofFa.th •> and to mortifie thofe 
fins that hinder our believing, and are contrary to a heavenly 
life : So that as the cxercife of our light, and raitc,and hearing, 
and feeling, is caufed by our natural life i Co the exercife of 
Faith and Hopr, and Love, upon things unfeen, is caufed by 
the holy Spirit, which is the principle of our new life, 1 Cor. 
2. 12. We have received the Spirit, that we might k/tuW the 
tbingi that aye given us of God.'] This Sfirit of God acquaint- 
eth us with God> with his veracity and his Word, Heb. 10. 30. 
We kpon> hint that bath [aid, 1 will never fail thee t norforfakj 
thee.] This Sfirit of Chrifl acquainteth us with Cbrifi, and 
with his grace and will. 1 Cor. 2. 10, H, 12. This heavenly 
Spirit acquiinteth us with Heaven, fo that \We know that when 
Chrift afpeanth^ wefhaV be like him, for we JhaS fee hint as he 
», 1 Joh. 3.2. And tve kpow that be ^ was ntanifefied to take 
away fin,] 1 Joh. 3. 5. And will perfect Kis work,and prcfent us 
fpotlcfs to his Father, Efb. 5. 2d, 27: This heavenly Sfirit pof- 
felTeth the Saints with fuch heavenly dtffcfitions and defires, as 
much facilitate the work of Faith . It bringeth us fo a heavenly 
convex fat ion \ and maketh us live as fellow -citizens of the Saint/, 
and in the hou/bold o/Go^Phil.3.20. Eph.2. 1 9. It is within us a 
Sfhit of fuffheathn, breathing heaven-ward, with figbs and 

B 3 groans 

The Life of Faith. 

groans which cannot be t y and as God kjwtvetb the 

meaning of the Spirit fa t x Spirit kftows the mind of God y 
Rom. 8. 37. 1 Cor. 2. 1 1. 

3. And the work of Faith is much promoted by the J^iri- 
tuttl experiences, of Believers. When they find a confiderable 
part of the holy Scriptures verified on themfelves,it much con- 
firmeth their Fikh as to the whole. They are really fojpjfed 
of that heavenly difpofiiion, called, The Divine Nature, and 
have felt the power of the Word upon their hearts, renewing 
them to the Image of God, mortifying their molt dear and 
ftrong corruption, tewing tfyem a gieater beauty and defi- 
rablenefs in the Objects of -Faith, than is to be found in fen- 
flblc things : They have found many of the Promiftsmade 
good upon thcmfelvcs, in the anfvvers of prayers, and in great 
deliverances, which ftrongly pcrfwadeth them to believe the 
reft that are yet to be accomplished. And experience is a very 
J> .it? 1 rful and (at it fytngWAyoi convidion. He thztfedetb, as 
it were, the ftrlt fruits, the earned, and the beginnings of Hea- 
ven already in his foul, will more eafily and alTuredly believe 
that there is a Heaven hereafter- [fVe.hyoP? that the Son of God 
if come, and hath given us an mderftandbig, that we mayty w 
him that is true y and n>e are in him that is true , even in hit 
Son Jefus Christ : This U the true God and eternal Hf? y ] 1 J h . 
5.20. [He thjt believeth on the Son bath the voitnefs in kimfelf, 
Veif. 10.] There is Co great a likfnefi of the holy and heavenly 
nature in the Saints, to the heavenly life that Sod hath promi- 
sed, that makes it the more eafily believed. 

4. And it exceedingly helpeth our Belief of the life that's 
yet unfeen, to find that Nature afTordeth us undeniable Argu- 
ments to prove a future Happincfs and Mifery, Reward and 
Punifhment, in the general, yea and in fpecial, that the Love 
and Fruition of God is this Reward > and that the efTcds of 
his difpleafure arc this Punifhment : Nothing m:>re dear and 
certain than that there U a.God y (He mult be zfoul indeed that 
dare deny it, Pfal. 14. 1 Jasalfothat this God is theCreatour 
of the rational nature,and hath the abfolutc right of Soveraign 
Government : and therefore that the rational Creature oweth 
him the moft full and abfolute obedience, and defer vcth pa- 
ri iihment if he difobey. And it's moil clear that infinite good- 


The Life of Faith. 

nefs thould be love i above all finite imperfect created good ; 
And ii'sclear that the rational nature is (b formed, that with- 
out the hops and fears of another life, the world neirher i< y 
nor ever was, nor f by ordinary vifible 'means) cm be well 
governed i f fjppofing God to work on man according to 
his nature.^ And iti* mod certain that it confiftcth not with 
infinite wifdom; power and goqdr.efs, to be put to rule the 
world in all ages, by fraud and falfhood. And it is certain 
that Heathens do for the mod pirt through the world, by the 
light of nature, acknowledges life of joy , or mifcry to come; 
And the moli hardened Atheifls, or Infidels mull confefs, that 
[for ought they tyow thsre may be fuch a life'] it being impollible 
they (hould know or prove the contrary. And it is moll cer- 
tain that the me er probability or fojjjbility of a Heaven and H £ l^ 
(being matters of fuch unfpeakable concernment) (hould in 
reafon command our utmott diligence to the hazard or lofs 
of the tranfitory vanities below : and confequently that a holy 
diligent preparation for another life, is naturally ike duty of 
the reafonable creature. And if s as fure that God hath not 
made our nature in vain , norfet us on a life of vain imploy- 
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 afford- 
cth us fo full a ttiiimony of the life to come that's yet invifible, 
that it exceedingly helpeth us in believing the fupernatu?al 
xevelation of it, which is more full. 

5. And though we have not fern the objects of our faith, 
yet thole that havegiven us their infallible tctiimony by infal- 
lible means, hive fee* what they teftified. Though [no man 
bathfeen God at any time, yet the only begotten Son which is in 
the bofom of the Father, hath declared him, Joh 1. 18. [Verily > 
verily, (faith our Lord) toe [peak^ that tee kjtcw, and tejiifie 
tbatmbave feen] Joh. 3. 11. Verf. 31,32. [He that comet h 
from Heaven is -above aV, and what hehathfeen and beard that 
he tefiifieth.'] Chrift that hath told us fa w the things that we 
have notleen : and you will believe honeft men that fpeakto 
you of what they were eye- witneiTcs of. And the Difciplcspr* 
the perfon, the transfiguration, and the miracles of Chrift, 
Infomuch that John thus beginncthhis Epiftle, t dr. 1.1,2,3. 


8 The L?fe of Faith. 

[lb at which was from the beginning which we have beard, 
which we have feen with our eyes, which we have locked up)n 9 
and our bands have handled of the JFord of life, (for the life was 
m ani r e{led, and we have feen it , and bear witr.rfl, andfhew it to 
you, th it eternal life which was with the Father, and teas ma- 
mjtjtedunto us :) Jhat which we have feen and heard dechrc 
we unto )9 i.~] So ?\iul, i Cor. 9. I. Am I not an Apotrle ? have 
have I not feenjefus Cbnji our Lord, 1 Cor. 15. 5 6, 7. [He 
was feen cf Cephas, then of the twelve : after that be wis feen 
of above five hundred brethren at once, of whom the greater part 
remain unto thff prefenf] Hcb. 2. 3, 4 ?bu [great [alvation at 
jirftbegantobe/pokfnby the Lord, and was confirmed to why 
th em that hear dhm\ God alfo bearing tbemwitnefs, brfb with 
fgns and wonders, and with divers miracles and gifts of the holy 
Gbc ft, ace or ding to bit own will.'] 2 Per. 1 . 1 6, 1 7 .[For we have not 
followed cunningly devifed fables, when we made tywn unto you 
the power and coming of our Lord Jefw Cbrifl, but were eye- 
witnejfes of bis Majefty : F§r he received from Gcdtbe Father bo- 
mur and glory, when tberecamefuch a voice to him, from the ex- 
cellent glory : Jhu is my beloved Son in whom I am well plea fed : 
And this voice which came from Heaven, we heard when we 
vp ere with him in the holy Mount. 2 And therefore when the 
Apoftlcswere commanded by their perfecutors, nor tofpeak^at 
ell, or teach in the name of J efm, they anfwered, \We cannot 
butfpeak^ the things which we have feen and beard.'] Ads 4. 
18,20. So that much of the obj #s of our faith to us invi- 
fiHe, have yet been feen by thofe that h;ve in(trum:ntally re- 
vealed chem i and the glory of H aven it ftlf is feen by many 
millions of fouls, that are now poftcfling it. And the tradi- 
tion of the Tefiimony of the Apoltlcs unto us, is more full 
and fatisfa&ory, than the tradition of any Laws of the Land, 
or Hiitory of the molt unquestionable arfiirs thit h^ve been 
done among the people of the earth : fas I have mimfcftcd 
tlfewhere.) So that faith hath the infallible Tdtimony of God, 
and of them that have feen, and therefore is to us inlkad of 

6. Laitly, Even the enemy of faith himfclf doth againft his 
will confirm our faith by the violence and rage of malice, that 
he fturcth up in the ungodly againft the life of futh and holi- 

nefs *> 

The Life of Faith. 

ncfs i and by the irrp ^rtuniry of his oppositions and tempta- 
tions, difcovcring chit it is not for nothing that he is fo mali- 
cinufly folicitous, lnJuttrious, and violent. 

And thus you fee how much faith hath, that (hould fully 
fatishe a rational ma*, in^ead of frefnc:,y.fftffiin and fight 

If any (hall here fav, [But why would not God Lt v* have 
a fight of Heaven of H^, when he cc Id not but know t'r.it it 
would more generafy ard certain')' haw prevailed for the co*vtr. 
f\on andfilvaiun of the world : Both be er.v) us the mo{ ff 8u«i 
me am ?1 

I anVwcr, i* Who art ihou O roan that difputeft againft 
God > iliall the thing form :d fiy to him that form.d it, Why 
haft thou mHe mc thus-? M (\ God come down to the bar of 
man, to render an account of the i afon of his works? Why 
do ye not alfo ask him a reafon of the nature, fituation, magni- 
tude, order, influences, <kc. of all the Stars, and Supenour 
Orbs, and call him to an account for a)l his works } when yet 
there arc fo many things in your own bodies, of which you 
little underftmd the reafon. Is it not intollcrable impudency, 
for fuch worms as we, fo low, fo dark, to qucft ion the eternal 
God, concerning the reafon of his Laws and difpenfatiom > 
Do we not fhamefully forget our ignorance, and our diftance } 

2. But if you muft have a reafon, let this fuffice you : It is 
fit that the Government of God be fuited to the nature of the 
feafonahle fubje&.And Reafon is made to apprehend more than 
wepf, and by reaching beyond fenfe, to carry us to fcek things 
higher and better than/V«/<?can reach. If you would have a 
wan underftand no more than he fees, you would almoft 
equalize a wife man and a fool, and make zman too like zbeafl. 
Even in worldly matters, you will venture upon the greatefl 
coft and pains for the things that you fee not, nor ever fw. He . 
that hath a journey to go to a place that he never fiw^ will 
not think that a fufHcient reafon to ftay at home. The Mer- 
chant will fail iooo miles to a Land, and for a Commodity, 
that he never faw Mad the Husbandman/If* the Harvefl before 
he plow his Land,and fow his feed ?M l ->ft the lick man /^/, that 
he hath health before he ufe the means to get it ? Muft the 
Souldier/if* that he hath the vidory b -fore he fight? You 
would take fuch conceits in worldly matters to be the fym- 

C ptoms 

I o The Life of Faith. 

ptomsofdiltra&ion : And will yoj chcnlh them where they 
arc moft pernicious ? Hath God made man for any end, or for 
none ? linone, he is made in vain : If for any, no rcafon can 
exped that he fhould/ee his end, before he vfe the means, and 
fee his hme before he begin to travel towards ir. When chil- 
dren firft go to School, they do not fee or fnjiy the learning 
and wifdom which by time and labour they muft attain. You 
will provide for the children which you are like to have be- 
fore you fee them. To look thit fight which i> our fruit tm it 
felf t fliould go before a holy life, is to expect the f/zjf' before 
wc will ufe the tieceffary means. You fee here in the govern- 
ment of the world, that it is things unfeen that arc the instru- 
ments of rule, and motives of obedience. Shall no man be 
retrained from felony or murders, but he that feet b the Af- 
files or the Gallows > It is enough that hefortfetb them, as 
being made known by the Laws. 

It would be no difcriminatun of the good and bad, thewife 
and/bo/i/fr, if the reward and punifhment muft befeen ? what 
thief fo mad as to Ileal af the Gallows, or before the Judge I 
The bafeft habits would be reftraincd from acting, if the re- 
ward and punifhment were in fight. The moil bcailly drun- 
kard would not be drunk > the filthy fornicator would forbear 
his lufi > the malicious enemy of godlincfs would forbear their 
calumnies and perfecutions, if Heaven and Hell were open to 
their fight. No mm will play the adulterer in the face of the 
AiTembly : The chart and unchaft fcem there alike : And fo 
they would do if they faw the face of the moit dreadful God. 
No thanks to any of you all to be godly if Heaven were to be 
prefcntly Teen ? or (o forbear your fin, if you faw Hell fire, God 
will have a mcetcr wsy of tryal ; You mall believe h\s fromfes, 
if ever you will have the benefit, and believe his tbr earnings \ if 
ever you will efcafe the threatntd evil 


The Life of Faith. 1 1 

CHAP. 2. 

Some Ufcs. 

Vfe i. "TTHis being (he nature and ufe of Faith, to appre- 
J hend things abfent as if they were frefnt, and 
things unfgen, as if they were i////£/f before our eyes i you may 
hence undcrftand the nature of Cbnfiianity, avd what it is to be 
atrue Eelievtr. Verily, it is another matter than the dreaming, 
felf- deceiving world imagincth. Hypocrites think that they 
are Chriftians indeed, becaule they have entertained a fuper- 
ficial opinion, that there. is aChrilt, an immortality of fouls, 
a Refurrc&ion, a Heaven ar.d a Hell i though their lives bear 
witnefs, that this is not a living, and tffe&ual faith •, but it is 
their fenfitive faculties and intereft that are fredminant, and 
are the byas of their hearts. Alas, a little obfervafion may tell 
them, that notwithstanding trcir mod confident pretentions 
to Chnftianity, they are utterly unacquainted with the Chri- 
ftianlifc. Would they live as they do, in worldly cares, and 
pampering of the flefli, and neglect of God and the life to 
come, if they fan> the things which they fry they do believe f 
Co aid they be fenfual, ungodly and fecure, if they had a faith 
\\itt fervd injicad of fight ? 

Would you know who it is that is the Chriftian indeed ? 
i. He is one that Iweth (in fome meafure) as if be fare the 
Lord: Believing in that God that dwsllethintheinaccefjible 
light, that cannot be ftenby mortal eyes, he liveth as before 
his face. He (peaks, he prayes, he thinks, he deals with men, 
as if he faw the Lord ihnd by. No wonder therefore if he 
do it with rsverence and holy fear. No wonder if he make 
lighter of the fmiles or frowns of mortal man, than others do 
that fee none higher* and if heobfervenot theluitre of world- 
ly dignity, orfl.fhly beauty, wifdom or vain-glory, before 
the tranfeendent incomprehcnfible light, to which the Sun it 
felf isdarknefs. When be awaketh he is jhll with God, Pfa!. 
134. 8. He fets the Lord alwaies before him, becaufe be it at 
hurigbt hand, be is mt moved, Pfal. 16.8 And therefore the 
life of Believers 11 oft called, a waling wi\hGod y and a walking 

C 2 before 

,2 The Life of Faith, 

bcfreGod, as Gen. 5. 22, 24. &c 6- 9- & i7- 1. in the cafe of 
Henoch, Noah, and Abraham, All the day doth he wait on God> 
Pfal 25.5. Imagine your fclves whit manner of pcrfon he 
rnuli be that fees the Lords and conclude that fuch (in his 
mcafure) is the true believer. For by faith hs feetb him that 
u inxnftble (to the eye of fenfej and therefore can forfake the 
glory and pleafurcs of the world, and fearcthnot the wrath of 
Princes, as it's fiid of Afo/ir* Heb. 11. 27. 

2. The Believer is one tbatlivethon a Chrifi wham be ne- 
ver fate, and trufteth in him, adbereth to him, acknowledged 
his benefits, loveth him, and rCpyceth in him, as if he had 
feen him with his eyes. This is the faith which Peter calls 
more -precious than perijhing gold\ that rmketh us love hint 
whom we have not /ten, and in whom tbjugh now we fee him 
not> yet believing we rejoyce, with unfit a\abls and glorious yy % 
1 Pet. 1.8. Chrift dwelltth in bis heart by faith *, not only by bit 
Spirit i but objectively j as our deareft abfent friend, doth dwell 
inoureitimationandaffcftion, Epbef. 3. 17. O that the mi- 
fcrablc Infidels of the world, had theey**, theism, the«o 
ptrieneesof the true believer ! Then they that with Thomas 
tell thoic that have ieen him, [Except I may fee and feel, 1 
will notbelieve~] wiU b: forced to cry out, [My Lvrdandmy 

God,~] Joh. 20;25,&C. 

3. A Believer is one that judgetbof the man by bis invifiblc 
infide, and not by outward appearances with a flefbty worldly 
judgement. He feetb by faith a greater uglinefs in fin, than in 
any the moft deformed monfter. When the unbeliever faith, 
what harm is it to pleafc my fltjh, in eafe, or pride, or meat 
and drink, or luftful wantonnefs ? the believer takes it as the 
quclttonof a fool, that mould ask [what harm is it to take a 
dram of Mrrcury or Arfenick ?] Ucfeeth the vicious evil, and 
forcfeeth theconfequcnt p™*/ svil, by the eye of faith. And 
therefore it is that he pitticth the ungodly, when they pirty 
not themfelves, and fpcaks to them off with a tender heart in 
companion of their mifay, and perhaps weeps over them (as 
Paul, Phil. 3. 18 19) when he cannot prevail-, when they 
weep not for themfelves, but hate his love, and fcorn his pitty, 
and bid him keep his lamentations for himfclf > becaufc they 
fee not what he fees. 

The Life of Faith \ 13 

He feeth alfo the inward beauty of fhc Saints, (as it (hincth 
forth in the holinefi of their lives) and through all their fordid 
poverty and cwtemp f, bcholdeth the image of God upon them. 
For he judgeth not of /In or knlinefs as they now appear to the 
d-ftra#cd world i but as they will be jidgcd of at the day 
which he forefceth \ when (in will be the (hame y and holinefs 
the honoured and d. fired thtc. 

He can fee Chri/i in his poor defpifed members, and love 
God in thofe that arc made is the fcorn and orT-fcou:ing of all 
things, by the malignant unbelieving world. He admircth the 
excellency and happinefs of thofe, that arc made the laughing- 
flock of the ung)dly : and accountcth the Saints the moji ex- 
cellent on earth, P'fal. 16. 2. and had rather be one of their 
communion in raggs, than fit with Princes that are naked 
within, and void of t'ne tiue and durable glory. He judgeth 
of men as he pcrceiveth them to have more or lefs of Chrift. 
The worth cf a man is not obvious to thefenfe. You fee 
his Jiature^ complexion and his cloths •, but as you fee not his 
learning or skill in any Art whatfocver, fo you fee not hisgrjee 
and heavenly mind. As the foul it fclf, fo the (inful dtfomity t 
and the holy beauty of it, are to us invifible, and perceived on- 
ly by their fruits, and by the eye of faith, which feeth things 
as God reveals them. And therefore in the eyes of a true Be- 
liever, a vile perfonis contemned > but be honour eth thefe that 
fear theLord,Vh\. 15.4. 

4. A true Believer doth feek^ a happinefs which he never 
Jarv y and that with greater ejiimation and refolution y than be 
feekj the rncfl excellent things that he bath feen. In all his 
prayers, his labours, and his fufferings, it is an unfeen Glory 
that he feeks: he feeth not the Glory of God, nor the glori- 
fied Redeemer, nor the world of Angels, and perfected fpi- 
rits of the juft : but he kpotveth by faith, that fuch a God, 
ftfch a Glory, fuch a world as this there ir y as certain as if his 
eyes had feen it. And therefore he provides, he lives, he 
hopes, he waits, for this unfeen ftate of fpirttual blifs, con- 
temning all the wealth and glo»y, that fight can reach in com- 
pirifon thereof. He believcfh whtt he Jh all fee i and therefore 
ftrives that he may ftc it. It's fomething above the Sun, and 
ail that mortal eyes can fee, which is tie etfd, the btpe y the 

C 3 portion 

j 4 The Uje of Faith, 

f>rtion of a believer, without which all is nothing to him > 
and for which he trades and (ravels here, as worldlings do for 
worldly things, Matlh. 6. 20, 21.Cc/. 3. 1. Vbil 3. 20. 

5. A true Believer d:tb all his Uje prepare for a day that if 
yet to comt^ and for an account ci all the paffages of his life, 
though he hath nothing but the Woti of God, to aiTare him 
of it. And therefore he lives asonethit is hafting to the 
prcfencc of his Judge ; and he contrive th his affairs, and d\C- 
pofcth of his worldly riches, as one that looks to hear of it 
again, and as one that remembrcth the Judge is at tbs doir^ 
James 5. 9. He rather asketh, £ what life, what words, what 
actions, whit way of uiing my d\itc and intercft, will be 
fweetcrt to me in the review, and will be beft at lait when I 
mu(i accordingly receive my doom?] than £what is mod 
plcafant to my flelli ? and what will ingratiate me molt with 
men ? and what will accommodate me beft at prefcnt ? and 
fet mehigheftin the world ? ~] And therefore it is, that he 
pittieth the ungodly even in the height of their profperifyi 
and is fo earncft (though it offend them) to procure their re- 
covery, as knowing that how fecurc foever they are now, 
they ntu(i give an account to him tbat is ready to judge the 
quicl\ and the dead, I Pet. 4.5. and that then the cafe will 
be altered with theprcfumptuous woild. 

6\ Lifrly, A true believer is cartful to prevent a tbreatned 
mtfery which he never felt y and is awakened by holy fear to 
flye fro* the wrath to come, and is indulhious to cfcape that 
fhee of torment which he never faw, as if he had Iccn it with 
his eyes. When he hcareth but the found of the trumpet, he 
takes warning that be may fave his foul, Ezek. 3 3.4- The evils 
that arc here felt and feejt, are not fo dreadful to him, as thofe 
that heneverfaw or felt. He is no* fo careful an i rcfolutc, to 
avoid the ruinc of his eftafeor mme, or to avoid the plague, 
or fword, or famine, or the fcorching flame?, or death, or tor- 
ments, as he is to avoid the endlefs torments, which arc 
threatned by the righteous God. It is a greater mifcry in his 
eftccm, to be really undone for ever, than fiemingly only jor a 
time, and to be caitoffby God, than by all the world i and 
to lie in Hell, than to lurTer any temporal calamity. And 
therefore he fears it more, and doth more to avoid it i and is 


Tke Life of Faith. I 5 

ir ore call down by the fears of Gods djff>lca(urc, than by the 
feelings of thefc prcfent fuiTcrings. As Noah did for his pre* 
frrvation from thcthreatned deluge, fo doth the true Brlicvcr 
for his preftrvation from everlafting wrath, Ikb. 11. 7. iBy 
faith Noah bc'ir.gwamedof God of things not ft en as ytt y moved 
with fear, f re fared an Ar\, to the faving of his hopfe, by the 
which he condemmd.the wxld, and became heir of the righteouf- 
*efs t which is by faith.] God firft givrth warning of the flood ; 
Noah belicveth it : not with a lifelefs, but a working faith : 
that firft moved in him a fclf prefer vmg fear: This fear 
moveth N;ah toobry the Lord in the ufe of means, and to 
pri pare the Ark i and all this was, to favc himfelf and his 
houfc from a flood, that was as yet unfeen,and of which in na- 
ture there was no appearance. Thus doth God warn the fin- 
ful world, ot the day of judgement, and the fire that is un- 
quenchable > and true believers take his warning, and believing 
that which they cannot fee, by fear they are moved to flye to 
Chrift, and ufe his means to fcape the threatned calamity. By 
this they become the heirs of that Right eoufnefl which is by 
faith, and condemn the unbelieving carelefs world, that take 
not the warning, and ufe not the remedy. 

By this time you may fee that the Life of Faith is quite 
another thing, than the lifelefs opinio of multitudes that call 
themfelves believers. To fay U believe there is a God, a Chrift, 
a Heaven, a £/>//,] is as eafie as it is common. But the faith of 
the ungodly is but an unerfc&ual dream. To dream that you 
are fighting, wins no victories : To dream that you are eat- 
ing, gets no ftrength. To dream that you arc running, rids 
no ground: To dream that you are plowing, orfowing, or 
rciping, procurcth but a fruitkfs hirveft. And to dream 
that you are Princes, may conflft with beggery. If you do 
any more than dream of Heaven and Hell, how is it that you 
Mir not, and make it not appear by the diligence of your 
lives, and the fervour of your duties , and the ferioufnefs of 
your endeavours, that fuch wonderful unexprcffible over- 
powering things, are indeed the matters of your belief? As 
you love your fouls, take heed left you take an mage of faith 
to be the thing it felf. Faiih fcts on work the powers of the 
foul, for the obtaining of that joy, and the efcaping of that 


1 6 ihe Life of Faith. 

mifery which you believe. But the image of faith in (elf- de- 
ceivers, neither warmi nor w^rkj : it conquereth no difficul- 
ties ■, it (hrs not up to faithful duty. U\ blind, and therefore 
ftetb not God, and how fhen fhoild he be reared ind loved > 
I feetb not Hdl , and therefore the fenfclefs fojl goes on as 
fcarlcHy and merrily to the unquenchable fire, as if he were 
in thefdfeii way. This imigeof farth annih latcrh the n ; oft 
potent obj-dte, as fo any due impreffion on the foul. God is 
as r.o God , and Heaven as no H av.n, to thefe imaginary 
CbnjUans. If a Prince be in the room, an image reverenceth 
him nor : If mulick and fcalting be there, an image finds no 
pleafurein them. If fire and fword be there, an image tears 
them not. You may perceive by the ienfelels neglcdful car- 
riage of ungodly men, that they /<?* not by faith the God that 
thcylhould love and fear', the Heaven that they Cr.oAi fcek 
and wait (ot i or the Hell that they ftould with all pofTible 
C3re avoid. He is indeed the true Believer-t hat (allowing the 
difference of degrees) doth pray as if he faw the Lord i and 
fpeak and live as alwaies in his prefence •, and redeem his time 
as if he were to die to morrow, or as one that feeth death ap- 
proach, and ready to lay hands upon him > thit begs and cres 
to God in prayer, as one that fcrefatb the diy of judgement * 
and the endJefs joy or mifery that followeth ; that bcittrreth 
him for evcrlalting life, as one thitfeetb Heaven and Hell, by 
the eye offaith. Faith is a fenous apprchenfion, and caufcth 
a fenous converfation : for it is inftead oi fight and frtfence. 

From all this you may ealily and certainly infer, i. That 
true faitb is a Jewel, rare and precious : ard not fo common 
as nominal carclcfs Chriftians think. What fay they, Are vet 
not all believers ? will you makf lnfidds of all tbut are not 
Saints / are none Cbriftians, but tbofe tbat live fo ftriffty ? 
Anfwer, I know they are not Infidels by frofejfiw : but what 
they are indeed, and what God will take them for, you may 
foon p.rceivc, by comparing the defcription of faith, with the 
infeription legible on their lives. Its common to lay, J da 
believe : but is it common to find men, pay and live as thofc 
that do believe indeed > ItisbDth in works of charity and of 
piety, that a living faitb will (hew it felf. I will not therefore 
contend about the name: If you are ungodly 9 un)uft % 01 


The Life of Faith, 1 7 

Uncharitable, and yet will call youi fclvcs Believers t you may 
keep the name, and fee whether it will favc you. Have you 
forgotten how this cafe is determined by the holy Ghoft him* 
fclf, James 2. 1 4, & :. What doth it frofu my Brethren, if a man 
fay, he hath faith, and bath not xvorkj ? Can faith five him ? 
Faith if it hath not workj is dead, being alme. Thou believeft 
that there is one God ; th:udoji well: the Devils alfo believe 
and tremble. It fwch a belief be if, that thou gloneli in, it's 
notccnyed thee! But rvtlt thou kpou>, oh vain man, that 
faith without workj is dead? 6cc. 1$ there life wheri there is 
no motion ? Had you that Faith that is icftead of fight, it 
would mike you more folic itous for the things unfeen, than 
you arc for the vjftble trifles of this world. 

a. And hence you may obferve, that mcfl true Believers 
are tveal^ in Faith. Alas, how ht do we all fall (hort of the 
love, and zeal, and care, and diligence, which we fhould have 
if we had but once beheld the things which we do believe? 
Alas, how dead are our afTc&ions } how flat ire oar duties? 
how cold, and how flow are our endeavours ? how unpro* 
firablc are our lives, in comparifon of what ene hours fight of 
Heaven and Hell would m^kc them be ? O what a comfort- 
able convorfc would it b:, if I might but joyn in prayer, 
praife, and holy conference one day or hour, with a perfon 
that had feen the Lord, and been in Heaven, and born a part in 
the Angelical Praifts ! Were our Congregations compofed of 
fnch perfons, what manner of worfhip would they perform 
to God ? How unlike would their heavenly ravifhing exprcf- 
iions be tothefc our flecpy hcartlefs duties? Were Hravcn 
open to the view of all this Congregation while lam (peaking 
to you, or when we are fpeakmg in prayer and praife to God, 
imagine your fclvcs what a change it would make upon the 
beft of 41$ in our fervices ! What apprehentions, what affe- 
ctions, what refokuions it would raife ! and what a poftureit 
would call us all into ! And do we not all profefs to believe 
thefe things, as revealed from Heaven by the infallible God ? 
Do we not fay, thatfuch a Divine Revelation is as fure as if 
the things were in themfeives lard open to our fight? Why 
then are we nomoic arTcdrcd with them ? Why are we no- 
more tranfported by them ? Why do they no more command 

D our 

1 8 The Life of Faith. 

our fouls, and itir up our faculties to the mod vigorous and 
lively cxercife ? and call them oft from things that are 
not to us confiderable, nor fit to have one glance of the eye 
cfour obfervation, nor a regardful thought, nor the leaft 
afltc&ion, unlets as they fubfervc thefc greater things > When 
you obferve how much, in your fclves and others, the frame 
of your fouls in holy duty, and the tenour of your lives to- 
wards God and man, do differ from what they would be, if 
you had fen the things that you believe, let it mind you 
of the great imperfection of faith, and humble us all in the 
fenfe of our imbecility. For though I know that the molt 
perfeft Faith^ is not apt to raife fuch high effe&ions in degree t & 
(hall be raifed by the beatifical vifion in the glorified, and as 
prefent intuition now would raife, if we could attain it \ yet 
feeing Faith hath isfure an Objedr and Revelation as llgljt it 
felf, though the manner of apprehenfion be Itfl affeUing, it 
(hould do much more with us than it doth, and bring us 
nearer to fuch *ffe&ions and refolutions , as ftgbt would 

Vfe 2. If Faith be given us to make things to cme as if 
they were at hand, and things unfeen as if we faw them, you 
may fee from hence, i. 7he reafon of that holy ferioufnef of 
Believers, which the nngodly want. 2. And the reafon why 
the ungodly want it. 3. And why they wonder at^anddifta^e 
and deride thU ferious diligence of the Saints* 

1. Would you make it any matter ofwonder, for men to 
be more careful of their fouls, more fervent in their requefts 
to God, more fearful oforTending him, and more laborious 
in all holy preparation for eternal life, than the holieft and pre- 
eifeft pcrfbn that you kaow in all the world, if fo be that Hea- 
ven and Hell were feen to them ) Would you not rather won- 
der at the dulnefs and coldnefs, and negligence of the heft, and 
that they art not far more holy and diligent than Aey are, 
if you and they did fee theft things ? Why then do yoa not 
ceafe your wondering at their diligence ? Do you not know 
that they are men, that have fern the Lord, whom they daily 
fcrvc > nr\d feen the glory which they daily fcek > and feen the 
place of torments which they fly from ? By Faith in the glafl 
of Divine Revelations they have feen them. 

t. And 

The Life of Faith. *9 

2. And the tcafon why the cartlefs world are not as dili- 
gent, and holy zsBeluvers, is becaufe they have not this eye 
of Faith, and never taw thofc powerful objc&s, that Be- 
lievers fee. Had you their eyss, you would have their hearts 
and lives, O that the Lord would but illuminate you, and 
give you fuch * fight oi the things unfit*, as every true Be- 
liever hath ! What a happy charge would it make upon you ? 
Then inftcad of your deriding or oppofing it, wc (hould have 
your company in the holy path : You would rticn be fuch 
your ielv«s, as you now deride. If you fare what thty fee, 
you would do as they do. When the htaVL-nly light had ap- 
peared unto Saul, he ceafeth perftcuting, and enquires what 
Chrift would have him to do, that he might be fuch a one as 
he had perfecuted : And when the fcales fell from his eye*, 
he falls to prayer, and gets among the Believers whom he had 
perfecuted, and laboureth and furTercth more than they. 

3. But till this light appear to your darkned fouls, you can- 
not lee the reafons of a holy heavenly Lfc : and therefore you 
will think it hypocrifie, or pride, or fancy, and imagination, 
or the foolifhnefs of crackt brain'd felf conceited men. If you 
fee a man do reverence to a Prince, and the Prince himfelf 
were invifible to you, would you not take him for a mad 
man j and fay that he cringed to the (tools or chairs, or 
bowed to apoft,' or complemented with his (hadow > If you 
faw a mans action in eating and drinking, and fee not the 
meat and drink it felf, would you not think him mad ? U 
you heard men laugh, and hear not fo much as the voice of 
him that gives the jcaft, would you not imagine them to be 
brain- fick ? If you fee men dance, and hear not the mufick > 
if you fee a Labourer thrtfhing, or reaping, or mowing, and 
fee no corn or grafs before him > if you fee a Souldier fight- 
ing for his life, and fee no enemy that he fpends his ftroaks 
upon, will you not take all thefe for men diftra&ed ? Why 
this is the cafe between you and the true Believers. You fee 
them reverently worfhip God, but you fee not the Majefty 
which they worfhip, as they do : Youfec them as bufie for 
the faving of their fouls, as if an hundred lives lay on it i but 
you fee not the Hell from which they fly, nor the Heaven 
they feek : and therefore you marvel why they make fo 

D 2 much 

ao The Life of Faith. 

much ado about the matters of their falvation i and why 
they cannot do as others, and make as light of Chrift and 
Heaven, as they that defire to be excufed, and think they 
have more needful things to mind. Bur did you fee with the 
eyes of a true Believer, and wire the amazing things that God 
hath revealed to us, but open to your fight, how quickly 
would you be fatisfied, and fooncr mock at the diligence ofa 
drowning man, that is /hiving for his life, or at the labour of 
the City, when they arc butily quenching rhe fljmes in their 
habitations, than mock at them that are driving for*thc ever- 
lafting life, and praying and labouring againli the ever* 
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 their eyes the 
works of God, can makefo hght of matters of fuch unfpeak- 
able eternal confequencc ? Did you but fee Heaven and H,ll % 
it would amaze you to think that ever many, yea fo ntany f 
and fofeemng vpife y (hould wilfully run into everlafting fire, 
and fell their fouls at fo low a rate, as lfit were as ealic to be 
in Hell as in an Ale-houfe, and Heaven were no better than a 
bcaftly luft ? O then with what aftonilhment would you 
think/ [Is this the fire that flnners do fo little fear > Is this 
the glory that is fo negle&ed > ~] You would then fee that 
the madntfs of the ungodly is the wonder. 

Z/fe 3. By this time I (hould think that (bme of your own 
Confcicnccs have prevented me, intheVfe of Examination, 
which lam next to call you to. I hope while I have been 
holding youtheglafs, you have sot turned away your faces, 
nor (hut your eyes: But that you have been judging your 
ftlves by the light which hath been fct up before you. Have 
not fome of your confeiences fatd by this time [If this be the 
nature and ufc of Faith, to make things unfecn, as ifwefaw 
them, what a defolafecafe then is my foul in ? how void of 
Faith? how full of Infidelity I how far from the truth and 
foreer of Chrifiianiiy ? How dangeroufly have I long de- 
ceived my fclf in calling my fclf a true Chriihan, and pretend- 
ing to be a true Believer ? When I never knew the life of 
Faith but took a dead opinion, bred only by education, and 
1 the 

The Life of Faith. 2 I 

the curiom of the Countrey inftead of it i little did I think 
that I had been an Infidel at the heart, while I fo confidently 
laid claim to the name of a Believer J Alas, how far have I 
been from living, as one that feetb the things that he frofef- 
fethto Btlicvi /*J If fomeof your conferences be not thus con- 
vinced, and perceive not yet your want of faith, I fear it is bc- 
caufc they uc feared, or ajleep. 

But if yet confeience have not begun to plead this caufc 
againft you, let wt begin to plead it with your conferences : 
Arc you Believers ? Do you live the life of Faith, or not? Do 
you live upon things that are unfeen y or upon the prefent vi- 
fiblc baits of fenfuality ? That you may not turn away your 
ears, or hear me with a iluggifo fcnQefs mind, let me tell you 
tirtt, how nearly it coocerneth you, to get this Qtuttion 
foundly anfweredi and then, that you may not be deceived, 
let me help you toward the true refolution. 

i . And for the hrli, you may perceive Ity what is faid , that 
faving Faith is not fo common, as thofc that know not the 
nature of it, do imagine. \AU menhave not faith ^\i Thef.3.2. 
O what abundance do deceive thcmfelves with N^mes, and 
Jhews, and a dead Opinion, and cuftomary Religion, and take 
ihcfc for the life of faith ! 

2. Till you have this faith, you have no ftecial interefl in 
Cbrift. It is only Believers thzt arc united to bim } and are his 
living Mitnbers ; and it is by faith that be dvpeVeib in our 
hearts, and that we live in him, Ephef. 3.17. Gal. 2. 20. la 
vain do you boaft of Chritf, if you arc net true Believers. You 
have no part or portionln him : None ofhisfpecial Benefits 
are yours, till you have this living working Faith. 

3. You are frill in the ftate of enmity to God, and unrecon* 
cited to him, while you arc unbelievers. For you can have m 
peace with God^ nor accefi unto kit favour, but by Chrift, 
Rom. 5. 1, 2, 3, 4. Efbef. 2. 14, 15^ 17. And therefore you 
mutt come by fa it h to Chrift, before you can cowe ly Chrift unto 
the Father, as thofe that have a fpecial intcreft in his love. 

4. Till you have this Faith, yqu are under the guilt and load 
of all your fins, and under the curfc and condemnation of the 
Law i For there is no Justification 01 forgh trie ft > but by faith y 
Aft. 26. 18. Rom. *,& 5, flee. 

D-3 5' Tilt 

2 2 The Life of faith. 

5. Till you have this found Belief of things unfeen, you will 
hz carnal winded* and havcaetfrw*/ end to all your a&ions, 
which will make thofe to be evil, that materially are good, and 
thofe to be flefhly that materially txc hoi j : Without Faith it is 
impefjible to pleafe God* Rom. 8. 5, 8, 9. Prov. 28. 9. 
Heb. 11. 6. 

6. Laftly, Till you have this living Faith, you have no 
right to Heaven, nor could befaved if you die this hour. \Who- 
eier believeth JhaU not ferijh y but have evcrlajiing life : He that 
believeth on bins, is not condemned: but he that believeth Hot, it 
condemned already : He that believeth en the Son, hath everlaft- 
ing life : and he that believeth not the Son, Jhall not fee lift -, but 
the wrath of God abideth on him, Joh. 3. 16, 1 8, 36. 

You fee, if you love your felves, it conccrneth you, to try 
whether you are true Believers : Unlefs you tike it for tn w- 
dtftrent thing, whether you live for ever in Heaven or Hell -, 
it's ben" for you to put the queftion clofc to your confeiences 
betimes. Have you that Faith that ferves inftead of fight? 
Do you carry within you the evidence of things unfeen, and the 
fubftance of the things which you fay you hope for I Did you 
know in what manner this queftion muit be put and deter- 
mined at judgement, and how all your comfort will then de* 
pend upon the anfwer, and how near that day is, when you 
muft all be fentenced to Heaven or Hell, as you arc found to 
be Believers or Unbelievers, it would make you hearken to 
my counfel, and prcfently try whether you have a faving 

2. But left you b: deceived in yoifr trial, and left you mi- 
ftake me as if I tryed the weak by the meafure of the ftrong, 
and laid all your comfort-upon fuch ftrong affetlions, and high 
degrses, & fight it fclf would work within you, I (hall briefly 
* tell you, how you may know whether you have any faith 
that's true and faving, though in the ieaft degree. Though none 
ofm are afft&ed to that height as we fhould be, if we had the 
light of all that we do believe, yet all that have any faving 
belief of invifible things, wilj have thefe four figns of faith 
within them. C 

1. * A found belief of things unfeen, vp'iU caufe a f radical efti~ 
mation]of\tbem } and thjtt above aU earthly thiny. A glimpfe of 


The Life ofFafth. 2 3 

the heavenly glory as in a glafs, will caufc the foul deliberate- 
ly to fay, [This is the chief defirablc felicity, this is the 
Crown, the Pearl, the Trcafure i nothing but this can fcrve 
my turn. It will debafe thegreatcft pleafures, or riches, or 
honours of the world in your eftecm. How contemptible will 
they (eem, while you fee God ftand by, and Heaven as it were 
fcf open to your vitw i you'i fee there's little caufe to envy the 
profperous fervants of the world i you will pitty th(m, a* 
miferable in their mirth, and bound in the fetters of their 
folly and concupifcence » and as Grangers to all folid j >y and 
honour. You wtll be moved with fome comp3(fion to them in 
their mifcry, when they are braving it among men, and do- 
mineering for a little while i and you will think, alas poor 
man ! Is this all thy glory ! Haft thou no better wealth, no 
higher honour, no fwceter plealur.s than thefc husks ? With 
fuch a practical judgement as you value gold above dirt, and 
jewels above common ftones \ you will value Heaven above all 
the riches and pleafures of this woild,if you have indeed a living 
faving faith, ?kil. 3. 7, 8, 9. 

2. A found belief of the things unfeen will habitually in- 
cline your.wiUs to embrace them, mth content andcomplacence % 
and refolution, above andagainft thofe worldly things , tibtff would- 
be fet above them, and preferred before them. Ifcyou are true 
believers, you have made your choice^ youh&vefixtyour hopes % 
you have tatyn up your refolutions, that Gcdmuft be your por- 
tion, or you can have none that's worth the having : that 
Chrift mull be your Saviwr, or you cannot be faved : and 
therefore you are at a point with all things elfe ; they may 
btyout Helps, but not your Happinefs : you arc rcfolved on 
what Rock^ to build, and where to caft anchor, and at what 
port and prize your life (hall aim. You arc refolved what to 
feek^ and truft to God or none : Heaven or nothing : Chrift or 
none i is the voice of your rooted, ftablc refolutions. Though 
you are full of fears fometimes whether you (hall be accepted, 
and have a part in Chrift, 01 no ? and whether ever you 
(hall attain the Glory which you aim at , yet you are off all 
other hopes-, having ken an end of all perfc&ions, and read 
vanity and vtxation written upon all cr-eat«rts, even on the 
molt Mattering ft ate on earth, and are unchangeably re- 

24 The Life of Faith. 

folved not to change youi M*#er. and your hopes, and your 
holy courfe, for any other life or hopes , Whatever come of it 
youarercfolved that here you will venture all: Knowing 
that you have no other game to play, at which you are not 
fure to lofe, and that you can lay out your love, and care, and 
labour on nothing elfe that will anfwer your expectations i nor 
make'any other bargain whatfoever, but what you arc furc 
to be utterly undone by, Ffjl. 73. 25. &4-6, 7. Mat.6 20,21. 
5c 13. 45,46.1*% 18. 35. 

3. A found belief of things invifible, roil be fo far an effedual 
jpringof a holy life, as that you will [Jee^firfc the Kingdom 
of God, and its Right eoufnefl,~] Mat. 6.33. and not in your 
Refoluthns only, but in your Practices, the bent of your lives 
will be for God, and your invifible felicity. It is not poflible 
that you fhould fee by faith, the wonders of the world to 
come, and yet prefer this world before if. A dead oflnimatht 
belief, may ftand with a worldly fle/hly life * but a vorkjng 
faith will make you ftir, and make the things of God your 
bufinefs : and the labour and induftry of your lives will fhew 
whether you foundly believe the things unfeen. 

4. If you favingly believe the invifible things, you will pur- 
chafe them at any rate, and hold them fafler than your worfdly 
accommodations •, and will fuffcr the lots of all thing* vifible, 
rather than you will caft away your hopes of the glory which 
you never fa w. A humane faith and bare opinion, will not 
hold faft when trial comes. For fuch men take Heaven but 
for a referve, becaufe they muft leave earth againft their wills, 
and arc loth to go to Hell : but they arerefolved to hold the 
world as long as they can, becaufe their faith apprchendcth 
no fuch fatisfying certainty of the things unfeen, as will encou* 
rage them to let go all that they fee, and have in fenftblepof- 
feffvn. But the wet^r faith that's true andfaving, doth ha- 
bitujfy dtfpofe the foul, to let go all the hopes andhappineft 
of this world, when they are incontinent with our fpiritual 
hopes and happinefs, Lukf *4- 33- 

And now I have gone before you with the light, and (hew- 
ed you what a Believer is, will you prefently confider how 
far your hearts and lives agree to this defcriptton ? To know 
\JVhttheryou live by faith or nrt~] is confecpentially to know, 


The Life of Faith. a 5 

whether God or the Wurld be jour portion and felicity i and to 
whether yen are the heirs of Heaven or Hell. And is not this 
acjueilion that you are molt nearly concerned in ? O there- 
fore for your foals Takes, and as ever you love your cvcrlait- 
ing peace, Examine your felves, whether you are in the faith or 
not? KntVyou not that Chrift it in you (byfaithj except you 
be reprobates ? 2 Cor. 135. will you hearken now as hng to 
your covfeiences, as you have done to me ? As you have heard 
me telling you, what is the nature if a livings favirg faith 
wHl you hearken to your confe'unces, while they impartially 
tell you, whether you have this life of faith, or not ? It may be 
known if you are willing, and diligent, and impartial : It you 
fcarch on purpofe as men that would know whether they arc 
alive or dead, and whether they (hall live or die for ever : and 
not as men that would be flattered and deceived, and are re- 
folved to think well of their ftate, be it true or falfe. 

Let confeience tell ycu : What eyes do you fee by, for tfre 
conduct of the chief employment of your lives ? Is it by the 
eye of fenfe, or faith ? I take it for granted that it's by the 
eye of Keafn. But is it by Reafon Corrupted and byaffed by 
fenfe, or is it by Reafon elevated by faith? What Countrey is 
it that your hearts converfe in ? Is it in Heaven 01 Earth ? 
What cempany is it that you folace your felvts with ? Is it 
with Angels and Saints ? Do you walk with them in the Spi- 
rit, and joyn your cccho's to their triumphant praifes, and 
fay, 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 ? Dq 
you fetch your Joyes from Heaven or Earth? from things un- 
feen or fetn ? things/rtifrf or prefent ? things hoped for, or things 
pcffejjed? What Garden yieldeth you your fwectcft flowers? 
Whence is the food, that your hopes and comforts live upon > 
Whence are the fpirits and cordials that revive you > when a 
frowning world doth caft you into a fainting fit, or fwoun ? 
Where is it that you repoie your fouls for Reft, when (in or 
iufTcrings have made you weary ? Deal truly, Is it in Heaven 
or Earth ? Which world do you take for your pilgrimage 
and which for your home ? I do not ask you, where you are, 
but where yon dwell? not where arc your fcr[ons> but where 

£ art 

2 6 The Life of Faith. 

■ m^~ — — i ■ ■« 

arc your hearts ? In a word, Arc you in good cameft, when 
you f*y, you believe a Heaven and HeE ? And do you think, 
and fpeak, and pray, and live, is thofe that do indeed believe 
it? Do you fptnd your time, mdebufe your condition of life, 
and difpofc of your affairs, and anfwer temptations to world- 
ly things, as thofe that arc ftrbus in their belief? Speak out j 
do you live the life of faith upon things unfeen? or the life of 
fenft en things that yeu beheld? Deal truly i for your end lefs 
joy or fonow doth much depend on if. The life of faith is 
the certain paiTage to the life of glory. The fltfhly life on things 
htrcfeeity is the certain way to cndlefs mifcry. If you live 
after the flejh, yejhalldie: But ifyebythe fpirit, do mortifie the 
deeds of tbeloay, ye jbafl live, Rom. 8. 13. Be not derived : 
God is not mcckjd : for whatsoever a man fewetb, that fh all be 
alfo reap : For be that fiweth to bisfle[b t Jhjll ofibefl^/hreap 
corruption: but be that fowetb to the fpirit, fljall of the fpirit 
reap ever lifting life > Gal. 6. 7, &. If you would know where 
yiu rttuji live for ever, k>t*w bow y and for what> and upon 
what it is, that you live here. 

Vfe 4. Having enquired whether you are Believers, I am 
next to ask you, what you will be for the time to come? 
will you live upon things feen or unfeen? Wfvle you arro- 
gate the name and honour of being Chrimans, will you be- 
think you what Cbriftianity is ? and will you£e indeed what 
you /*y you arc, and would be thought to be? Oh that you 
would give credit to the Word of God ? that the God of Hea- 
ven might be but heartily believed by you ! And that you 
would but take hk Word io be as fure as fenfe ? and what he 
hath told you k or will be, to be as certain as if you faw it 
with your eye s ? Oh what manner of perfjns would you then 
be ? howcarefui'y *ud fruitfully would you fpeak and live ?' 
How impoflible were it then that you mould be carelefs and 
prophane > And here tha I may by ferioufnefs bring you to 
bzfericus, \n fo ferious a bufmefs, I (ball firtt put a tewfuppo- 
fitions to you, about the invifible objetfs of faitb > and then I 
(hall put fomc applkatory quejiions to you, concerning your 
own rtf'lut ions an d vn&icc thereupon. 

I. Suppofe you f~w the Lord in glory continual Jv before you\ 
When you axe hearing, praying, talking, jwung, eating, 


The Life of Faith. a 7 

drinking, and when you arc tempted to any wilful fin : Sup- 
pofcyou faw the Lord fhnd over you, as verily as you fee % 
man ! (As you might do if your eyes could fee him : for it's 
moft certain that he isftMl prcfent with you) fuppofe you faw 
but fuch a glimpfe of his back parts as Mofes did, Exod. 34, 
when God put him into a cleft of the Rock, and cover. d him 
while he patted by (Chap. 33. 23.) when the. face of 
Mofes mined with the fi&ht, that he was fain to vail it 
from the people, Exod, 34. 5 ^> 34, 35. Or if you had teen 
but what the Prophet faw, Ifa. 6. i, 2, 3, 4, 5, 6. when he be* 
held the £ird upon a Throne ^ high and lifted up ^ &c. aid beard 
the Seraphim cry, Hyly^ Holy, Holy is the Lord of Hojrs , the 
whole earth is full of bis glory. When he (aid, Woe is me, for I 
am undone, becaufe 1 ant a man of unclean lips, and dwell in the 
ntidft of a people of unclean lips ! for mine eyes have feen the Kmg 
the LordofHofts. Or if you had fan but what Jjb faw, Job 
42. 5, 6. when he faid, [I have beard of thee by the hearing of 
the ear \ but note mine eye feetb thee i wherefore I abhor my 
ft If and repent in duji andafles.~\ What courfc wou'd )ou take, 
W hat manner of peifons would you be after/wefc a fight as tbie .? 
If you had feen but Cbriji appearing in his g/cry, is the Dif- 
ci pics on the holy Mount, Matth. 17. or as Paul faw him at 
his converfion, when he was fmittcn to the earth, AUs 9 or 
as John faw him, Rev. l.-ij. where he faith \_He teas cloatbed 
With a garment down to the foot , and girt with a golden girdle j 
his head and his hairs were white like Wool tr Snow, and bis 
eyes w-re as aflame of fire, and hu feet like unto fine brafs, as 
if they burned in a furnace, and his vnce as the found of many 
waters > andbe had in bit right hand f-v-:nStars, and out of hit 
mouth went a fharp two edged Sword, and bit countenance was 
as the Sunfhimtb in hie ftrength : and when 1 faw fciw, 1 fell 
at bis feet as deads end be laid bis right band upon me, faying 
unto me, fear not \ I am the firjl and the Ujr > I am he that 
livetb and was dead i and behold I am alive for evermore, Amen , 
andbavethe tyer of hsU anddeatk,~] What do you think you 
fhould be and do, if you had feen but fucb a fight as tbu i 
Would you be godly or ungodly after it* As fure as you 
live, and fee one another, God alwaics teeth you : He feeth 
your fccict rilchinefs, and deceit, and nulice, which you think 

E 2 " 

2 8 The Life of Faith. 

is n.a , be fctth >ou in the dirk: the locking of your 
doors, the drawing of your cumins , th= fctting of the Sun, 
or the patting out of the Cmd'e, doth hide norhing from 
hint thai is Omnfc'ttM^ P6L 9^. 8, 9. [fUnderfigndobyebrutifh 
dmosgthefecfle! tnd ye fools, vrbeniviliye be wife f He that 
f Unfed the ear, fljsllhe not kfjr f he t hat formed the eye, fhaU 
he not fee .?] The luft ar.d fii:h:nefs, ar.d covetoufnef*, and 
cr.vy, ana vanity of ycur vc:y thoughts arc as open to his 
view as the Sun at neon. And therefore you may well fup- 
pofc him fnfent that cannot be ahfent i and you may fjppofc 
: Uw h:m that fiii! feeth you, and whom you mutt fee. Oh 
what a charge, aglymt r e cf the gl$ry of would 

make in this AiTembly ! Oh what amiZcmen:s, what paffio- 
rare workings cf foul would it excite .' Were it bat an Angel 
that did thus appear to you, what manner cf hearers *ou!d 
) d n be > how (emeu } how affc&ionare ? how Icnfiblc > And 
yet are you Brfrvfrsj and have none of this } when faith makes 
unfecn things to be as fcen? If thou havcf*/fi? indeed, thou feeft 
him that is inviiiblc : thoufpeakeft to him : thou heareft him 
in his Word : thou feci him in his Works ; thou walkeir with 
him : he is the life of thy comforts, thy converfc and thy life. 
2. Suppofe you hid fee n tbe miners' revealed inthe Gofpel 
to your faith, m to trbtt is pat Mnd dine dketdy f If you had 
teen the deluge and the Ar\, and prefer vation of or.e righteous 
family : the burning cf Sod.m and G:morrdb with fire from 
Heaven i and the favicg of Let whofc rigbtectts fiyl vets grieved 
at their fins, and hun:ed after as a prey to their ungodly rage, 
bwwaufc he would have hindered them frcm tranferctT:ng ? 
Suppofe you hid fun the opening cf the Red Sea, the piffage 
of the / rae lit f/,rhe drowning of Fbaraob and his 2E gyp ism >thc 
Minna and the Qjai^s that fell fr^m Heaven, the flaming 
Mount, with the terrible Thunder, when God delivered the 
Law to Mcfes ! what manner of prcple would you have been ? 
what lives would you have led, after fuch fights, as all or any 
one of thefe? Suppofe you had [eenChnft in his ttateof Incar- 
nation, in his examples of lowlincfs, meeknefc, contempt cf 
all the glory and vanities of this world, and had heard him 
ipcak his heavenly Dodrine with power and authority, as 
cevci man fpike. Suppofe you had lien him heal the blind, 


The Life of Faith. 29 

the lame, the fick, and raife the dead i and tccn hitn atccr all 
this made the fcorn of finners, buifetcd, fpit upon, when thty 
had crowned him with thorns , and arrayed him gorgcoufly 
in fcorn i and then nailed between malefactors on 1 Crols, 
and pierced, and die a (hameful death, and this forfuch as you 
and I.. Suppofe you had feen the Sun darkned without any 
ccclipfe, the Vail of the Temple rent, the Earth tremble i the 
Angels terrifying the Keepers, and Chrift tile agun ! Suppofe 
you had been among the Difciplcs when he appeared in the 
midft of them, and with Ihowas, had put your fingers into 
his wounded lidc : and had feen him walking on the waters, 
and at hit feen him tfcending up to Heaven. Suppofe you 
had feen when the Holy Ghoit came down on the Difciples in 
the fimilitudeof cloven tongues, and hid heard them fpeak 
in the various languages of the Nations, and feen the variety 
of Miracks, by which they convinced the unbelieving world : 
What perfons would you have been ? what lives would you 
have led, if you had be.cn eye- witnelTcs of all thefc things? 
And do you not profefs to b:lievc all this? and that thefe 
things are as certain truths, as if you had feen them ? why 
then doth not your beliefarTcd you, or command you more ? 
why doth it not do what fight would do, in fome good me a- 
fure, if it were but a lively faving faith indeed that fibrveth 
inftead of fenfc ? Yea I muft tell you, Faith muft do more with 
you, in this cafe, than the fight of Chrili alone, could do, or the 
fight of his Miracles did on moft. For many that faw him, and 
faw his works,& heard his Word,yet periflied in their unbelief. 
3. Suppofe you fan tbetvcrlajling Glory which Chrift hath 
purchafed and prepared for his Saints : That you had been 
once with Faul^ rapt up into the third Heavens, and feen the 
things that are unutterable: would you not after that have 
rather lived like Paul y and undergone his furferings and con- 
tempt, than to have lived like the brain- fick brut i(h world ? 
If you hid feen what Stephen faw before his death, Ads 7. 
55, 56. the Glory ofGod % andCbrift ftandmgat h* right hand i 
If you had feen the thousands and millions of holy glorious fpi- 
rits, that are continually attending the Majefty of the Lord > 
If you had feen the glorified fpirits of the juft, that were once 
in- fUft, defpifcd by the blind ungodly world, while they 

£ 3 waited 

3 o The Lift of Faith. 

waited on God in faith, and holinels, and hope, for that bltf- 
fed Crown which now they were : If you hid felt one mo- 
ment of their joyes \ if you had feen them (hint as the Sun in 
glory, and made like unto the Angels of God i if you had 
heard them fing the fong of the Lamb, and the joyful Halle- 
lujahs, and praife to their eternal Kmg : what would you be, 
arid what would you rcfolve on afcer fuch a ilgSt as this > 
If the rich man Luf\e x6. had feen Lazirm in Abrahams bofom 
in the midft of his bravery, and honour, and feaftmg, and 
other fenfual delights, as afterwards he faw it when he was 
tormented in the fl *mes of Hell, do you think (uch a fight 
would not have cooled his mirth and jollity, and helpt him to 
understand the nature and value of his earthly felicity \ and 
have proved a more effectual argument than a defpifed 
Preachers words ? at leaft to have brought him to a freer ex- 
crcife of his Reafon, in a fobcr confidfration of his ftate and 
waies > Had you feen one hour what Abraham, David, Paul, 
and all the Sainfrsnow fee, while fin and rlcih doth keep us 
here in the dark, what work do you think your fclves it 
would make upon your hearts and lives ? . 

4 Suppofeyou law the face of Death, and that you were 
now lying under the power of fome mortal tlcknefs, Phyfi- 
cians ha/ing forfaken you, and faid, There is no hope ; Your 
friends weeping over you, and preparing your winding (hect 
and coffin, digging your graves, and cafting up the skulls > 
and bones, and earth, that mud again be calt in to be your 
covering and company : Soppofe you faw a MtlTengcr from 
God to tell you that you mull die "to mmow, or heard but 
what one of your predeceflbrs heard, Lukj 12. 20. Thou fool % 
tkie night Jh all thy foul brre quired of thee : then rebofefball xhefe 
things be that thou haji provided ?~] How would fuchaMef- 
fage work with you ? would it leave you as you arc ? If 
you heard a voice from God this night in your chamber in 
the dark, telling you, that this it the lafi night that you fhall 
live on earth, and before to morrow your fouls muft be in another 
worlds and come before the dreadful God: what would be the 
effecj of fuch a MelTage ? And do you not verily believe that 
all this will very (honly be ? Nay, do you not lyw without 
hlievirtg, that you mult d\e % and leave your worldly glory > 



The Life of Faith. 31 

and that all your pleafurcs and contents on earth, will be as 
if they had never been, (and much worfe ! ) O wonderful! 
that a change fo fure, Co great, Co near, (hould no more affect 
you, and no more be fore- thought on, and no more prepared 
for ! and that you be not awakened by fofull and certain a 
fore-knowledge, to be in good fadnefs for eternal life, as you 
feem to be when death is at hand ! 

5. Sjppcfe you faw the great and dreadful day of Judge- 
ment, as it is defcribed by Chnft himfelf in Mattb. 25. [When 
the Son of wan/hall come in bis glory, and all bis holy Angels 
tvi:b him y and /hall fit upon bis gUrum Throne, and all Nations 
Jhallbe gathered before him, ardhejhall feparate them one from 
another, as a Sbefberd dividetb bis jheep from the goat J, andjha.ll 
fet the jheep on bis right band, and the goats on his U\t7\ v. 31, 
32,33. and (hill fentence the righteous to eternal life, and the 
ret/k into ever taping pnmjhment. If you did now behold the 
glory and terronr of that great appearance, how the Saints 
will be magnified, and rejoyce, and be juftiticd agatnft all the 
accufations of Satan, and calumnies of wicked men -, and how 
the ungodly then would fain deny the woids and deeds that 
now they glory in » and what horrour and confufion will 
then overwhelm thofc wretched fouls, that now outface the 
McflcDgcrs of the Lord > Had you feen them trembling before 
the Lord, that now are braving it out in the pride and ano- 
gancy of their hearts : Had you heard how then they will 
change their tune, and with they had never known their fins : 
and Willi they had lived in greater holinefs than thofe whom 
they derided for it : What would you fay, and do, and £e, af- 
ter fuch an amazing fight as this ? Would you fport it out in 
fin as you have done > Would you take no better care for your 
falvation ? Tf you had/<*» thofc fayings out of the holy Ghoft 
fulfilled, J ude 14, 15. 2 Tbef. 1. 7, 8, 9. [When the Utdje- 
fuf fhall be revealed from Heaven with his mighty Angels y in 
flaming fire, taking vengeance on them that %n?n> not God, and 
that obey nA ibeGoJpel of our Lordjefus Cbrifl -> voho jhallbe pu- 
nijb<dfx>itbeverUjtingdeftru8ion from theprejeneeof the Lord % 
and from the glory of his power.'] What mind do you think you 
mould be of? What courfc would you take, if you had but 
feen this dreadful day ? Could you go on to think, and 



22 The Life of Faith. 

T ■ ■ ■ i . 

fpcak, and live as fcnfually, ftupidly and negligently as now 
youd®? 2 Ptt. $, 10, 11,12. {The day of the Lord wiU come Of 
a thiej in the nighty in the which the heavens fhaU paflav>ay mtb a 
great noife^andthe elements jh all melt with fervent beat\\be earth 
alfo y and the tvorkj that are therein fiallbe burnt up : Is it pofliblc 
foundly to believe fuch a day,fo/wre,fo near^ and no more rc^ 
gard it, nor make ready for it, than the circlets and ungodly 

6. Suppofe at that day you had heard the Devil accufiniyou of 
all the fins that you have committed \ and fct them out in the 
naoft odious aggravations, and call for jufticc againft you to 
your Judge : If you heard him pleading all thofe fins againft 
you that now he daily tempts you tocommir,and now maketh 
you believe are harm]efs,orfmall inconfiderable thing? : If you 
heaid him faying, At fuch a time this finner refufed grace, 
neglected Chrift, delpifed Heaven, and preferred Earth : at 
fuch a time he derided .godhnefs, and made a mock of the ho- 
ly Word and Counfcls ot the Lord : at fuch a time he pro- 
phaned the name of God, he coveted his neighbours wealth ; 
hechcriftud thoughts of envy or of luft \ he was drunk, oi 
gluttonous, or committed fornication, and he was never tho- 
rowly converted by renewing grace, and therefore he is an 
heir of Hell, and belongs to me : I ruled him, and I mud have 
himj What would you think of a life of tin, if once you had 
heard fuch accufations as thefc ? Hew would you deal by the 
next temptation, if you had heard whatufe the tempter will 
hereafter make of all your fins > 

7. What ifyouhad/W« the damnedin their mifery, and heard 
them cry out of the folly of their impenitent carelefs lives v 
and wiming as Dives, Luke 16 that their friends on earth 
might have one fent from the dead, to warn them that they come 
mt to that place of torment ([ fpeak to men that fay they are be- 
lievers) what would yon do upon fuch a fight? If you had 
beard them there torment thcmfelves in the remembrance of 
the time they loft, the mercy they neglected, the grace refitt- 
ed, and with it were all to do again, and that they might once 
more be tried with another life. Ifyoufawhow the world is 
altered with thofe, that once were as proud and confident as 
others, what do you think fuch a fight would do with you > 



The Life of Faith. 33 

And why then doth the believing of it do no more, when the 
rh<ng is certain? 

8. Once more i fuppofc that in y our temptations ycu fat* 
the tempter appearing to you, and plcad'ng with you as he 
doth by his inward fuggertions, or by the mouths of his in- 
firuments. If you faw him, and heard him hiding you onto 
(in, perfwading you to gluttony, drunkennefs, or unclean- 
rcCs > If the Devil appeared to you, and led you to the place of 
luGj and offered you the harlor,or the cup of excefs,and urged 
you to fwear, or curfe, or rail, or fcorn at a holy lift i would 
not the fight of the Angler mar his game, and cool your cou- 
rage, and fpoil your fport, and turn your <tonuchs> would 
, you be drunk, or filthy, if you faw him ihnd by you ? Think 
on it the next time you are tempted. Srout men have been 
apaled by fuch a fight. And do you not believe that it's be in- 
deed that temptcth you ? As fure as if your eyes beheld hm^t's 
he that prompteth men to jeer at godinefs, and puts yo.ir 
wanton ribbald fpeeches, and oaths, and curfes into your 
mouths : He is the Tutor of the enemies ofgracc,that teach- 
eth the.m dode delirare y ingen'tofe infanire, ingemoufly to quar- 
rel with the way oflife,and learnedly to confute the arguments 
that would have faved trum i and fubtilly to difpute them- 
felves out of the hands of mercy, and gallantly to fcorn to 
lloop to Chrift, till there be no remedy j and with plaufiblc 
eloquence to commend the plague and ficknefi of their fouls i 
and irrefragibly maintain it, that the way to Hell will lead to 
Heaven s and to jufiifie the fins thit will condemn them j and 
honourably and triumphantly to overcome their friends, and 
toferve the Devil in mood and figure > and valiantly to caft 
themfelves into Hell, indefpiteof all the laws and reproofs of 
God or man that would have hindered them. It being mod 
certain that this is the Devils work, and you durft not doit 
if he moved you to it with open face, how dare you doit 
when faith would ajjure you t that it's as verily be, as if you 
faw him ? 

Morcdiftin&ly, anfw^f thefe following Qjcfton*, upon the 
foregoing fuppofitions. 

§heft. 1. If you /"*«> but what you fay you do believe, would 
you not be convinced that the molt pkafant gainful fin, is worfe 

F than 

54 The Life of Faith. 

than madnefs ? and wou'd you not (pit at the very name of it, 
andopeniy ciy out of your open folly, and beg for prayers t and 
love reprovers, and refolve to turn without delay j 

G)teft. 2. What would you think of the raoft ferious holy life y 
if you had fen the things that you fiy you dobe!i?ve ? would 
you ever again reproach it as precifenefs ? or count it more 
ado than needs? and think your time were better fper-.t ;n play- 
ing, than in praying-, in drinking, andfports, and filthy lufts, 
than in the holy fcrviccs of (he Lord ? would you think then 
that one day infeven, were too much for the work for which 
you live '* and that an hour on this holy day were enough to 
be fpsnt in infiruc^mg you for eternity ? Or would you nof be- 
lieve that he is the blejfed man, wbofe delight if in the Law of 
God, and meditatitb in it diy and night ? Could you plead for 
fenfualtty orungodlyncgligL-r.ee, or open your mouths againft 
the moll ferious bo line fs of life, if Heaven and Hril flood open to 
your view ? 

Qjeft. 3. Ifyoufaw but what you fay you do believe, would 
you ever again bs offended with the Mmifters of Chrifi, for the 
plained reproofs, and clofelt exhortations, and ftri&ell pre- 
cepts and difciplme, that now are difrclifhcd fo much ? Or ra- 
ther, would you not defire them to help you prcfently to try 
your ftates, and to fearch you to the quick, and to be more fo- 
licitous to favc you than to pleafe you r* The patient that will 
take no bitter medicine in fiwe, when he fees he rnufl die, 
would then take any thing. When you fee the things that now 
you bear of, then you would do any thing : O then might you 
havethefe dues again, Sermons would not be too plain or 
long : Infeafon andoutoffeafon would then b: allowed of. Then 
you would underftand what moved Miniftcrs to be fo importu- 
nate with you for converjton •> and whether trifling 01 ferious 
preaching was the beft. 

Qxeft' 4. Hid you feen the things that you fay you do be- 
lieve, what effefi would Sermons have upon you, after fuch a fight 
fs this ? O what a change it would make upon our preaching 
*r\d your hearing, if we /air the things that we fieaJ^ and hear 
*f ? How fervently (hould we importune you in the name of 
Chrift ? How attentively would you hear, and carefully confi- 
der and obey > we (hould then have no fuch fleepy preaching 


The Life of Faith. 55 

and hearing, as now we have. Could I but fhew to all this 
Congregation, while I am preaching, the invifiblc world of 
which we preach, and did you hear with H.aven and Hell in 
your eye light, how confident fhould I be (though not of the 
faving change of all) that I (hould this hour teach you to 
plead for fin, and agiinit a holy life no more ? and fend you 
home another people than you came hither. I durft then ask 
the* wortt that heareth me, [Dare you now be drunk, or glut- 
tonous, or worldly } dare you be voluptuous, proud, or forni- 
cators any more ? Dare you go home, and make a jeit at piety, 
and neglect your fouls as you have done?] And why then 
fhoald not the believed truth prevail, if indeed you did believe 
it, when the thing is as/wre, as if youpia? it > 

§>«eft. 5. If you had feen what you fay you do believe, would 
you bunt as eagerly for wealth , or honour, and regard the 
thoughts or words of men, as you did before ? Though it's 
only the Believer that truly honoureth his Rulers, (for none 
cUe honour them for God, but ufe them for themlclvesj ) yet 
wonder not if he fear not much the face of man, and be no ad- 
mirer of worldly greitnefs, when he feet b what they rriU be, as 
well as what they are. Would not ufurprr s have been lefs fear- 
ed, if all could have forefeen their fall ? Even common reafon 
can fere fee, that fhortly you will all b: duft : Methinks Iforefee^ 
your ghaiily palenefs, your loathfome bheknefs, and your ha- 
bitation in the dark : And who can much envy, or defire the 
advancements that have fuch an end } One fight of God 
would blafi all the glory of the world, that's now the bait for 
mans perdition. 

gjtfr. 6. Would temp at ions be aspcraerful, as now they are, 
if you did but fee the things you bear of} Could all the beauty 
or plcalurcs in the world, entice you to filthinefs or fenfuality, 
if you fawGod over you, and judgement before you, and faw 
what damned fouls nowfurTcr, and what believers now enjoy ? 
Could you be pcrfwaded by any company or recreation, to 
wafte your precious time in vain, with fuch things in your 
eye } I am confident you would abhor the motion ; and entcr- 
tertain temptations to the mod honoured, gainful, pleafantfin, 
as now you would do a motion to cut your own throats, or 
leap into a coal-pit, or thruft your head into a burning-oven. 

F 2 Why 

— — . — . — " ■ — ' — 7— 

2 (y The Lije of Faith. 

Why then dothnot/*itfc thus fhame temptations, if indeed you 
do believe thefc things? Will you fay, [/t is your weaker ft ym 
cannot chufel^ or that [it is your nature to belujiful, revengeful^ 
fenfual^and you cann>t overcome it,~] But if you had a fight of Hea- 
ven and Hell, you could then rciilt : you cannot now, bcaufc 
you vpilmt : But did you fee that which would make you 
willing, your forrcr would appear. The fight of a Judge or 
Gallows can retrain m;n : The light of a perfon whom you 
reverence, can rcihain the exercifc of your difgraccful tins v 
much moie would the fight of Heaven and HcO. If you were 
but dyhg, you would (hake the head at him that would then 
tempt you to the committing tfyotr former fins. And is not a 
lively foref eing faith as i rTe&ual ? 

Qjeji. 7. Had you fee* what you fay you do believe y you 
wouid not Co much jtick, at Offerings y nor make fo great a 
matter of it, to be reproached, flandered, imprifoned, or con- 
demned by man, when God and your falvation command 
your patience. A fight of Hell would make you chink it 
worfe than madnefs, to run thither to efcapc the wrath of man, 
or any furferings on earth, Row. 8. i8. 

§hejL 8. And O how fuch a fight would advance the Re- 
deemer, and his Gracr, and Promifes, and Word, and Ordi- 
nances, in your efteem! It would quicken your defires, and 
make you fly toChr>u* for life, as a drowning man to that 
which may iupport him. How fweetly then would you relifh 
the name, the word, the waies of Chrift, which now feem dry 
and common things ! 

$£jjt. 9. Could you live as merrily, zndfltep as quietly in a 
negligent uncertainty of your falvation, ifyou hady^/j thefc 
thing*, as now you do ? Could you live at hearts cafe, while 
you know not where you (hall be to morrow, ormuft live for 
ever > Oh no : Were Heaven and HeU butfeen before you,your 
Confciences would be more bufie in putting fuch qucftions \_Am 
1 regenerate, fanllified, reconcilfd,juJlified, or not /] Then any 
the mofi zealous Minifter is now. 

§&ft. 1 o. I will put to you but one Q^tftion more. If wc 

[are God % and Htavtn, and HeU before w, do you think it would 

not effectually reconcile our differences, and heal our unbrother* 

lyexafpc rations and divifioiis? would it not hold the hands 


7he Life of Faith. 37 

that itch to be uiing violence, agiinlt thofc that arc nor in all 
things of their minds ! what abundance of vain confrovcrlks 
would it reconcile ! As the coming in of rhc Mafter doth part 
the fray among the Schcol-boyes > Co the light of God would 
frighten us from contentions, or uncharitable violence. This 
would teach us how to preach and pray better than a dorm at 
Sea can do-, which yet doth ir better thin fomc in profpenty 
W:ll learn: Did wefee what we preach of, it would drive us 
out of our man- pleating, felf-fecking, flecpy ftnin, as the 
cudgel drives the beggar from his canting, and the breaking 
looie of the Bear did teach the arfeded cnpple to find his leg% 
and aft away his crutches. I would ddire no better outward 
help to end our controverlks about indifferent modes of wor- 
fhip, than a light of the things of which we fpeak ; This 
would excite fuch a flrious frame of foul, as would not futfer 
Religion to evaporate into formality, nor dwindle info affe- 
ctation, complement and ceremony : nor mould we dare to 
beat our fellow-fcrvants, and thruli them o Jt of the vineyard, 
and fay, you (hall not preach, or fray, or live, but upon thc(e 
or thofe unneccflaiy terms : But the fenfe of our own frailty, 
and fear of a feverc difquifition of our failing*, would make us 
companionate to others, and content that neceffaries be the 
matter of our unity , unnectjjaries of our liberty^ and both of 

If fight in all thefe ten particulars would do fo much,{hould 
not faith do much, if you verily believe the things you/f* not? 
Alas, corrupted reafon is afleep, ( with men that feem wife 
in other things ) till it be awakt by faith or fight. And flecping 
reafon is as unserviceable as folly. It doth no work : it avoids 
no danger. A Doctor that's afleep, can defend the truth no 
better than a waking child. But reafon will be rcafon,and con- 
fcience will bcconfcience,when theduft is blown out of mens 
eyes, and fight and feeling have awakened, and To recovered 
their understandings, or Faith more feaf anally and happily 
awaked them. 


N D O that now we might all content to addi& ou* 
Gives to the Life of Faith :. And 

F 3 i. That 

g8 The Lije of Faith. 

i. That we live not too touch on viiiblcs. 2. That wc live 
on the things invifible. 

1. One would think that woxldlinefs isadifeafe that car- 
ryeth with it a Cure for it fclf •, and that the rational nature 
fhould be loth to love a t Jo dear a ra\e^ and to labour for Co 
poor a recompence. It is pitty that Gebtzfs Jcprcfie, and Ju- 
dafs dea:h, fhould no more prevent a fucceffion of Gehtz^s 
and Judas*s in all generations. Our Lord went before us mort 
eminently in a ctntemp of earth :. lUs Kingdom was not ofthi* 
world. No men are more unlike him than the worldlings. I 
know nectjjiiy is the pretence : But it is ihe tlr off e of Cove- 
rw/m-jjfhat caufcth the tkirft which they call N. c jfity : And 
therefore the cure is non adder ezp\w % fed imminuere cupidita- 
tent: "Ihedifcafe mult not be fed but healed. Satis eft divitia- 
runt nonawplius velle. It hath lately been a controvcifie, whe- 
ther this be not thegoldin age f that it is oetasferrta we have 
felt i our demonstrations are undeniable ; that it is * tas aura- 
t* y we have fufficicnt proof: and while go!d is the god that 
rules the mod, we will not deny it tohe £tas aurea> in the 
Poets fenfe, 

Aureanunc verefunt fecuU : flurimus euro 
V*nit honoi : auro cwciliatur amor. 

This prevaUncy of things feen, againft thing unfeett, is the 
Idolatry of the world > the fabverfion of nature > the perverfiott 
of our faculties and a&ions \ making the foul a drudge to flejh y 
and God to be ufed as zfervant to the world. It deiiroyeth Pie- 
ty y Juftice and Charity: It turneth J V S by ferverfan into 
VIS > or by reverfion into <S"l> J. No wonder then if it be 
the imncof focietics, when 

Gens fittejyftitid) fine remige navis in unda. 

It can polTefs even Vemofthenes with a Squinancy jfthcie he but 
an Harpalus to bring him the infection. It can make a Judi- 
cature to be as Plutarch called that of Rome, \_dji0ap x*?**] 
impiorum regioneru j 3 contrary to Cicero's defcrption of Sul- 
fites, who was~ [magis juftiti£ qvam)*ri$ conful\m % & ad 


The Life of Faith. 39 

facilitate™ £quitatemquc omnia cnntulit j nee maluit litium a&io~ 
nes conjiituere, quatn controverfias tollere.'] In a word, if you 
Jive by fenfe and not by Faith, on things prefent, and not on 
things unpen, you go backward, you (tand on your heads, 
and turn your heels againft Heaven > you caufe the beajt ro ride 
thew/fw, and by turning all things upfide down, will turn 
your felves into confufion. 

*. Co llidcr thit it is the unfeen things that arc only Great 
and Nfcejfary^ that arc worthy of a nun, and mfwer the ex- 
cellency of our nature, and the ends of our lives, and all our 
mercies. AH o^hcr thing? arc inconfiderablc toyes, except as 
they are dignified by their relation to thefe. Whether a man 
ftep intoerernity from a Pilacc or a Prifon, a Lordfhip or a 
Lczirus Mate, is liftle to be regarded. AH men in the world, 
whofe defrgns and bufinefs take up with any thing (hort of 
Heaven, are in the main of cne condition, and ire but in fe- 
vcral degrees and forms in the School of folly. If the intendment 
of your lives fill (hort of God, it matters not much what it is 
yoj feek, as to any great difference. Ifkffer children play for 
pins, and bigger boyes for pints and pence, and aged children 
for lands and money, for titles of honour, and command , 
What difference is there between thefc, in point of wifdom 
and felicity ? but that the little ones have more innocent de- 
lights, and at a cheaper rate, than the aged have, without the 
vexatious cares and dangers that attend more grave and fc 
nous dotage. As Holinefl to the Lord is written upon all that 
is faithfully referred to his lVtU and Glory \ fo Vanity and ?*'#, 
is written upon aV that is but made frovifionfor the flejh, and 
hath no higher end than Self. To go to Hell withgr^ffr/rir, 
and attendance, and rej>ute,w'uh greater pomp and pleafurc than 
the poor, is a poor confolatidn, a pitiful felicity ! 

3. Faith is the rvifd/m of thejW: and unbelief and fenfualU 
ty are its blindwfljoly and hrutijhncfs. How [hort is the kjtow- 
ledge of the wifett unbelievers ? Truy know not much of what 
is pan if and left they would know, if Hiftorians were not of 
more credit with them, ;run the Word of God : ) But alas, 
how little do they know cf what is to come ? fen ft tells them 
vphert they are, and what they are kit? doing: but u tells them 
not where they (hall b: to morrow. But Faith can tell a true 


40 The Life of Faith. 

believer, what will be when this woild is ended, and where 
he (hill live to all eternity, and whit he (hall be doing, what 
thoughts he (hall be thinking, what affections (hall be the 
temper and employment of his foul: what he (hall /rr, and 
feel, and enjoy s and with what company he (hill convcifc for 
ever. If the pretenders to Aftrological prediction, could but 
foretei the changes of mens lives, and the time and manner of 
their deaths, what rcfort would be to them > and how rvifi 
would they be eftcemed ? but what is all this to the infallible 
predictions of the All-knowing God, that hath given us a 
profpedfc into another world, and (hewed us what will be 
for ever, more certainly than you know what a day may bring 

So ncceffary i$ fore-knowledge in the common affairs of men, 
that without it the actions ot the World would be but mad tu- 
multuary confufion : What would you think of that mans un- 
derstanding, or how would you value the imployments of his 
life, that lookt no further in all his actions, than the prefent 
hour, andfawno more than the things in hand? What 
would you call him that fo fpends the day, as one that know- 
eth not there will be Iny night : and fo paft the nighf, as one 
that looked not for that day ? that knew not in the Spring 
there would be an Harvcft, or in the Summer, that there 
\vould be any Winter : or in Youth, that there would be Age 
or Death > The (illy brutes that have no fore- knowledge, 
are furni(hed with an inftind that fupplicth the want of it,and 
alfo have the help of mans fore- knowledge, or el(e their kind 
would be foon cxtind. The Bees labour in Summer, as if they 
forefaw the Winters need. And can that man be wife, that 
forefeetb not his everlalling (late ? Indeed he that knowcth not 
what is to come, hath no true knowledge of what is prefent : 
For the worth and uic of prefent things, is only in their re- 
fpeft to things eternal : And there is no means, where there is 
ro end. What wifdom then remains in Unbelievers, when all 
thetr-#i*ej.arc roif-imployed, becaufe they know not the end 
of life ? and when all their a&ions are utterly debated, by the 
bafenefs of thofc brutifh ends, to which they (ervc and are 
referred. Nothing is truly wife or honourable, that is done 
for final! and worthleft things. To draw a curious picture of a 


The Life of Faith. 41 

(hi Jow, or elegantly write the hiftory of a dream, m^y bean 
ingenuous kind of foolery ', but the end will not allow it the 
mmcotJVifdom: And fuch arc all the actions of the world 
(though called Heroick, Valiant and Honourable^ that aim at 
tranfirory trifles, and tend not to the cverlaiting end. A bird 
can neatly build her neftbut is not therefore countedrf//>.How 
contrary is the judgement of the world to Chnits > When 
the fame description that he giveth of a/00/, is it that world- 
lirgs give of a wife and happy man, Luke 12. 20, 21. [One 
that layetb taf riches for bimfelf, and is not rich towards God.~] 
Will you perfwadcus that the man is n^/f, that can climb a 
little higher than his neighbours, that he may have the greater 
fall? That is attended in his way to Hell with greater pomp 
and ftate than others > That can fin more Syllogiftically and 
Rhetorically than the vulgar \ and more prudently and grave- 
ly run into damnation > and can learnedly defend his madnefs, 
and prove that he is fafe at the brink of Hell ? Would you per- 
fwade us that he is wife, that contradi&s the God and Rule 
of Wifdom^and that parts with Heaven for a few merry hours, 
and hath not wit to fave his foul ? When they fee the «W,and 
are arrived at etcrnity,let them boaft of their Wifdom, as they 
tindcaufe:Wc will take them then for more competent Judges. 
Let the Eternal God be the portion of my foul \ let Heaven ba 
my inheritance and hope \ let Chrift be my Head, and the pro- 
mife, my fecurity,let Faith be my Wtfdom^ud Love be my ve* 
ry heart and will, and patient perfevering Obedience be my lifci 
and then I can [pare the wifdom of the world, becaufe I can fpare 
the trifles that it fecks,and all that they are like to get by if. . 
What abundance of complaints and calamity would forefght 
prevent ? Had the events of this one year been (conditionally) 
forefeet*, the actions of thou fands would have b en otherwifc 
ordered,and much (in and (hame have been prcventcd.What a 
change would it make on the judgements of the world ? how 
many words would be otherwifc fpoken > and how many 
deeds would be otherwifc done? and how miny hours would 
be otherwifc fpent, if the change that will b: made by Judge- 
ment and Execution, were well forefcen ? And why is it not 
forefeen , when it is fortfbtwn ? When the omniicient 
God, that will certainly perform his Word, hath fo plainly 

G revealed 

4 2 The Life of Faith. 

revealed if, and Co frequently md loudly warns you of it > Is he 
rvife, that after all fhefe warnings will lie down in eveilalimg 
woe, and fay, [I little thought cj ffucb a day : I did mt believe 
Ifoouldever h&vefeen fo great a change .?] 

Would the fcrvants of Chrift be ufed as they are, if the ma- 
licious world forefaw the day, when Chriji fhallcome veithtm- 
thousands of his Saints, to execute Judgement on aS that. are un- 
godly? Jade H> i 5- When he jhaUcome to be ghrifird in hie 
Saint s, and admin dm aU them that da believe, 2 Tnef. 1. 10. 
When the Smntsjhall judge the world, 1 Cor. 6.2,3. an ^ when 
the ungodly feeing chem en Chrifts right hand, mutt hear 
their fenrence on this account [Verily I fay unto you, in as 
mi-cb as you did it (or, did it not) to one of the leaft of theft (my 
Brethren) you did it unto we.~] Mattb. 25. Yet a few daics, and 
all this will be done before your eyes : but the unbelieving 
world will not forefee it. 

Would mahgnant Cain have (lain his brother, if he had 
forefeen the puniftiment, whtch he callcrh afterward intole- 
rable, Gen. 4, 1 5. Would the world have defpifed the preach- 
ing of Noah, if they had believed the deluge ? Would Sodom 
have been Sodow, if they had forefeen that an Htll from Hea- 
ven would have confumeal them > Would Achan have mcdlcd 
with his prey, if he had forefeen the ftones that were his Exe- 
cutioners a*d his Tomb } Would Gebezi have obeyed his co- 
vetous defire, if he had forefeen the leprofic > Or Judas have 
betrayed Chrift, if he had forefeen the hanging himfclf in his 
defpair? It is fcre-feeing Faitb that faves thofe that arc faved , 
and blind unbelief that caufcth mens perdition. 

Yea frefent things as well as future, are unknown tofoolifh 
Unbelievers. Do they know who fecth them in their fin ? and 
what many thoufands are fufTcring for the like, while they fee 
no danger? Whatever their tongues fay, the hearts and lives 
of fools deny that there is a God that fceth them, and will be 
their Judge, Pfalm\^ 1. You fee then that you muft live by 
Faith, orpenfh by folly. 

4. Confiderthat things vifibletxt fo f ranfttory, and offo 
fbert continuance, that they do but deferve the name of things i 
being nothings, and lefs than nothing, and lighter than vanity 
it felf> compared to the necejfary eternal Being, whofe name 



The Life of Faith. 43 

is 1 A M. Tncrc is but a f<n> dues difference between a 
Prince and no Prince > a Loidand no Lord i a man and no 
mm \ a world and no world. And if this b: ill; let the time 
that ispj/f inform you how final I a difference this is. Rational 
forcfighf may teach 1 Xerxes to weep ov:r hu numerous Ar- 
my, as knowing how loo* they were al! to b; dead m:n. Can 
you forget that death is ready to undrefs you } and fell you, 
that your fp^rt and mirth is done? and that now you have 
had all tha: the world can do, for thofe that fcrve ir, and take 
it for their part > How quickly can a fcavcr, or the choice of 
an hundred MclTcngers ot death, bereave you of all that earth 
afforded you, and turn youi fweeteft pleafures into gall, and 
turn a Lord into a lump of clay > It is but as a wink, an inch 
of time, till you mull quit the ftagc ; a«d fpeak, and breath, 
and (ce the face of man no more. Ii : you forefee thn, O live 
as men that do forefee it. I never heard of any that flric bit 
tv'mding-fheet, or fought for a Gffi*, or went to Law for hit 
grave. And if you did but fee (is wife men mould J how near 
your Honours and Wcjltk y and Pleafures doftand unto Etemi- 
ty y as well as your Winding fheets, your Coffins, and your 
Graves, you would then value, and defire, and feck them re- 
gularly and moderately, as you do thefc. Oh what a fading 
flower is your ibength ? How foon will all your gallantry 
(brink into the (hell > Si vefirafunt tcllite ea voVifcum. Bern. 
But yet this is not the gnat part of the change. The tcrmu 
f.m ad quern doth make it greater : It is great, for perfons of 
renown and honour, to change their Palaces for graves, aid 
turn to noifom rottennefs and dirt: and their Power and 
Command into illcnt impotency, unable to rebuke the pooreft 
worm, that fawcily feedcth on their hearts or faces. But if 
you are B lieve rs, you can loo\ further, and forefee much more. 
Thelargeftand moft capactous heart ahve, is unable fully to 
conceive what a change the ftroak ofdeath will make. 

For ihtkoly foulCojuddenly topafs from fraytr to Angelical 
]> r *ife> from form? unto boundlefs yyes : from they7a«^r5,and 
contempt, and violence of men, to the befim of eternal Love., 
from the clamours of a tumultuous world, to the univcrfal , 
harmony and perfect uninterrupted Love and Poace i O wh*£ 
a blcflcd change is this i which believingnw^ we (hall Jfartfy 
fed. G 2 For 

44 a * Tie Life of Faith. 

For an unholy unrenewed foul, that ycftcrday was drowned 
in fkfh, and laught at threatnings, and fcorned reproofs, to be 
fuddenly fnitcht into another vyoild i acd/i?* the Heaventhit 
he hathloit, and feel the Hell which he would not believe : to 
fill into the gulfofbottomlefs eternity, and at once to find, that 
Joy and Hofe are both departedi that honour and grief muft be 
his coropany,andDf/pmiri(;whath lockt up the door : O what 
an amazing change is this I It you think me troublefom for 
mentioning fuch ungrateful thmgs,what a trouble wil it be to 
/iff/them? May it teach you to prevent that greater trouble, 
you may well bear this. Find but a nudicinc againft death, 
or any fecurity for your continuance here, or any prevention of 
the Change , and 1 have done : But that which unavoidably 
muft btfeen, mould be fortfetn. 

But trie unfeen world is not thus mutable y Eternal life is be- 
gun in the Believer. The Church is built on Chrift the Rsckj> 
and the gates of Hell jbati not prevail tgainft it. Fix here, and 
you (hall never be removed. 

4. Hence followeth another difference ; The mutable crea- 
ture doth impart a dif grace Jul mutability to the foul that chufetk 
it. It difappointeth and decciveth ; And therefore the ungod- 
*J arc of one mind to day, and another to morrow ! In health 
they arc all for pleafure, and commodity, and honour : and at 
death they cry out on it as deceitful Vanity : In health they 
cannot abide this fir ifinefs, this meditating, and feekjng, and 
preparing for the life to come % but at death or judgement t thty 
will all be of another mind ! Then O that they had been Co 
wife as to know their time : and O that they had lived as ho- 
lily as the beft J They arc now the bold oppofcrs and re- 
proachers of an holy life : But then they would be glad it had 
been their own : They would eat their words, and will be 
down in the mouth, and ftand to never a word they fay, when 
fight, zn&fenfe, and judgement, (l^all convince them. 

But things unchangeable do fix the foul. Piety is no matter 
for Repentance. Doth the Believer fpeak again ft fin and tin- 
ners : and for an holy, fobcr, righteous life ? He will do 
to to the laft : Death and Judgement (hall not change his 
mind in this, but much confirm it. And therefore he perfc- 
vcrcs through fuffcrings, to death, R*m. 8, 35,36,37. [For thi* 


The Life of Faith. 

cjufc we fatnt not : but though our outward manperifb yti \b 
inward man is renewed day by day : For our light affliSton, whico 
m but for a moment, workftb for us afar more exceeding eternal 
weight of glory : While we loo\ Hot at the things that are feen, 
but at the thmgs which are not feen : For the things which art 
feen are temporals but the things which a) e not feen are eternal, 
2 Cor. 4. 1 6, 17. 

6. LaftJy, let this move you to live by a forefeeixg Faith, 
that it is cf neceffity to your falvition. 'Believing Heavtn, mud 
prepare you for, it, before you can enjoy it. Believing Hell, is 
iKCCfT-iy to prevent if. Mark^i6. 16. John 3. 18,36. [_Thejuft 
(haUlive by Faith , but if any man draw bac\ for, be lifted up) 
the Lord wtE have no f leaf are in hint. Heb. 10 $8. Hab. 2. 4. 
Take heed that there be not in any of you an evil heart of unbe- 
liefs to depart from the living God. Hcb. 3 12. And be not 
of them that draw back^ to perdition, but of them that believe 
tothefavingofthefsui Hcb. 10.39. It is God that faith {They 
fi>aH all be damned that believed not the truth, but had pleafure in 
unrighteoufneft.] 2 Thcf 2. iC, 1 1, 12. 

May I now in the concluflon more particularly exhort you, 
1. That you will live upon things for efe en. 2. That you will 
promote this life of faith in others, according to your federal 

Princes and Nobles live not alwaies: You are not the 
Rulers of the unmoveable Kingdom ; but of a boat that is in an 
hafty ftrearo, or a (hip under fail, that will fpeed both Pilot 
and Paflcngers to the (hore. Vixi, eft is Vii: at moriemini ut 
homines. It was not the leaft or worft of Kings, that faid , 
[I am a ftr anger upon earth'] Pfal. 119. tgVermia fum, non ho- 
mo : I am a worm, and no rm*w„Pfal. 22. 6. You are the grea- 
ter worms, and wcxhclittle ones : but wc mull all fay with 
Job^cb.ij. 13, 14. \jp3e pave isourhoufe, and wemufrmaks 
our beds in darky* fs : Corruption * our Father, and the Worm 
our Mother and our Sifter.] The inexorable Leveller is retdf 
at your backs, to convince you by unrcfiftible argument, that 
duft yon are, and to da ft you jhaV return. Heaven (hould be as 
de fir able y and Hell is terrible to you as to others, No man will 

G 3 fcaa 

46 The Life of Faith. 

fear you after deith ; mich iefs willChrift be afraid to jjdgc 
you. Lukf 19.27. As the Kingdoms and glory of the w&rld 
were contemned by him in the hour of his temptation , fo are 
they inconfiderable to procure his approbation. Irufl not there- 
fore to uncertain riches. Value them but as they will prove at 
lad. As you ftand on higher ground than othcn,it is rmet that 
you Q\ou\d fee further. Thegreater arc your advantages, the 
wifcr and better you mould be : and therefore mould better 
perceive the difference between things temporal and eternal. It 
is alwaies dark where theft glow-worms mine, and a rotten 
poft doth ft cm a fir* 

You* difficulties alfo mould excite you \ You mu ft go as 
through e Needles eye to Heaven. To live 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 fclvcs therefore to the frequent 
fcrious fore- thoughts of eternity, arid live by faith. 

Had time allowed if, 1 (hould have come down to fome 
particular instances ; As, 1. Let the things unfeen be ftiil at 
hand, to anfwer every temptation, and (hame and repel each 
motion to fin. 

2. Let them be itill at hand, to quicken us to duty % when 
•backwardnefi and eoldnefs doth furprizc us. What, (hall wc 

do any thing coldly for eternity > 

3. Let it rciolve you what company to delight in\ and what 
fociety to be of-, even thofe with whom you mull dwell for 
ever: Whati^foevcr is uppcrmoft on earth, youmay/ort- 
fee which fide (hall reign for ever. 

4. Let the things invifible be your daily folace , and the 
fatitfafiion of your fouls* Arc you fltndered by men ? Faith 
tells you, it is enough that Chrift will juft'fi' yw. O happy 
day, when he will bring forth our righteoufnefs as the light , and 
fct ill fir ait, which all the falfe hi (lories ,or (landerous tongues 
or pens in all the world made crooked. Are you frowned on 
or contemned by men ? Is it not enough that you (hall ever* 
laftingly be honoured by the Lord f Arc you wronged, °pprtjf<d f 
or trodden on by pride or malice ? Is not Heaven enough to 
make you reparation ? and eternity long enough for your joyes > 
O pray for your malicious enemies, left they fuffcr more than 
you can with them. 2. Laftly, 

The Life of Faith. 47 

2. Laftly, I (hould have become on the behalf ol Chriit, a 
petitioner to you for protection and encouragement to the 
heirs of the invitible world. For them that preach, and them 
that live this life §f faith: not tor the honours and riches of 
the world , but for leave and countenance to work in the Vine- 
yard, and pcaceab y travel through the world as Grangers, 
and live in the Communion of Saints, as they believe. Bur, 
though it be for the beloved of the Lord, the apple of his eye, 
the people that arc lure to prevail and raign with Chriit for 
ever i whofc prayers can do more for thegreatcii Pnnccs,than 
you can do for them i whofc joy is haftcnedby that which is 
intended for their foirow, I {hall now Uy by any further fuit 
on their behalf. 

But for your fclves, O ufe your feeing and fore-feeing facul- 
ties : Be often looking through the profpc&ive of the pTO- 
mifc : and live not by fenfc on prefent things i but live as if 
youfawthe glorious things which you fay you do believe. 
That when worldly titles are insignificant words, and flefhly 
plciiures have an end, and Faith and Holinefs will be the 
marks of honour i and unbeltef and ungodlinefs the badges of 
perpetual (hamc, 'and when you mult give account of your 
Stewirdftip, and (hall be no longer Stewards, you may then 
by brought by Faith unto Fruition, and fee with joy the glo- 
rious things that you now believe. Write upon your Palaces 
and goods, that fentence, 2 Pet 3 . 1 1 . Seeing all thefe things 
fhallbe difiolved, What wanner of perfons ought ye to be in all 
holy cenverfationand godlinefs , looking for, and bajiing to the 
coming oftke day of God! 



The Lij* of Faith, 

Heuews it. i. 
'How Faith is the fubftance of things hoped for . the 
vviderye of things tiot Jeen. 


F r Conviftion. 

N the opening of this Tex% I have already 
(hewed, that [it is the nature and ufe of Faith 
to be inflead of prefence and fight i or to makf 
things tbfent future and unfecn, to be to i*, of 
to cur Eftimation, Refolution and Conversation, 
as if they were frefent, and before our eyes : 
7h$vgh not as to the degree, yet as to tkefincerity tfour ads. 

In the handling of this Doctrine, I have already (hewed, 
that this Faith is a grounded juftifiable knowledge, and not a 
fancy, or uncfTe&ual opinion \ having for its object the infal- 
lible Rcve!ation,and certain Truth of God> and not a falmood, 
nor a meer probability oxverifimile. I have (hewed how fuch 
a Faith will work i how far itfbould carry us, if its evidence 
were fully entertained and improved i and how far it doth 
carry all that have it fincerely in the leaft degree i and I have 
(hewed fome of the moving considerations, that fhould pre- 
vail with us to live upon the things unfeen, as if they were 
open to our fight. 

I think I may fuddenly proceed here to the remaining part 
of the Application, without any recital of the explication or 
confirmation, the truth lying fo naked in the Text it (elf. 
The Life of Faith, and the Life of Senfe, are the two waici 


The Life of Faith. 49 

Hue ill the world do walk in, to (tic two cxtrcamly different 
ends, which appear when death withdraws the veil. It is the 
ordination of God, that mens own eftirnatic*, choice and en- 
deavours, (hall be the necciTary preparative to their Fruition, 
Nemo nolens bonvs ant hiatus eft. Men (hall have no better 
than they value, and ckufe, and feek^: Where earthly things 
are bighijl in the fjfefw, and dear eft to the m:nd of man, fuch 
peifons have no higher, nor more durable a portion. Where 
the heavenly thing? are bigbeft and deurtft to the foul, and arc 
f radically preferrtd, they are the for rzo» of that foul. Where 
the Treafure is, the ^<xrt trill be, Matth. 6. 21. The fan&ify- 
mg fpirit doth lead the fpiritual man, by a fpiritual Rule, in 
afpiritual way, to a fpiritual, glorious, durable tclicsty. The 
fcnfuil part, with the fenfual inclination communicated to the 
corrupted mind and will, doth by carml reasonings, and by 
carnal weans, purfue and embrace a prcfant, fading, carnal in- 
tereft : and therefore it ftndeth and attaineth no more. Jbe 
fljh lufietb againft the Spirit, and the fpirit again]} tbcfl<jh*and 
thefe arec ntrarytbe oneto the other, Gal. 5. 17. They that are 
after tbeflejh, do wind the things of tbeflefb; but they that are 
after the fpirit, the things of the ff*ir it. To be carnally minded « 
death; but to be jpiritually minded is life and peace : Becattfi 
the carnal mind is enmity agairft God \ for it is nn fuijecl to the 
Law of God, neither indeedcan be : So then, they that are in the 
flefh cannot pltafe God. Ij any man have not the Spirit of ' Cbrift y 
the fame is none of his. If we live after thefl.fb, vn shall die: 
but if by the fpirit we mortifie the deeds of the body, we shall 
live. Rom. 8. to v.i 4. JVhaifiev»ra manfowdh, that shall be 
alfa reap. He that fowetb to his flesh, shall of the flesh reap 
corruption : but he that foweth to the fyirit, shall of the fpirit 
reap everlajiwglife, Gal. 6.7, 8. As a man it, fo he hvitb 
and defireth \ as he defmth % he Jetkjtb , and as hefeefytb, he 
findeth and fffiffeth. If, you Jinow which world, what riches 
a man prefers, intends^ undlivethfir, you may know which 
world is his inheritance, and whither he 1* -going as to his 
perpetual abode. 

Keafon cnableth a man to know and feek more than hefettb : 
And Faith informeth and advanceth Reafon, to kjtow, that by 
the means of fupernatunl Revelation, 1h.1t by no other means 

H is 


jo The Life of Faith. 

is fully known. To* feck and hope for no better than wc 
know > and to know no more than is objectively revelled, 
(while we hinder not the revelation) is the blamelcfs imper- 
iftdion of a creature, that hath limited faculties and capacities. 
To know what's Bf/r, and yet to cbufe, and feei^ an inferiour 
inconfiftent Good j and to refufe and neglect the 75^,when it is 
difcemed i is thecourfc offuchas have bat a fuperficial opi- 
nion of the good refufed, or a knowledge not wakened to 
fpcik fo loudly as may be erTe&ual for choice i and whofe 
fcnfuality maftereth their wills and reafon, and leads them 
backward: And thofc thitfyjon? not, becaufcthey would not 
h^iQW y or hear not, brcaufe they would not hear, are under 
that fame dominion of the flrfh, which is an enemy to all 
knowledge, that is an enemy to its delights and intereft. To 
frofefs to know good, and yet refufe it i and to profefs to know 
evil, and yet to chufe it, and this predominantly, and in the 
wain, is the defcription of a fclf- condemning Hypocrite : And 
if malignity ind of po fit ion of the Truth frofepd, be added ro 
the Hypocrifie, it comes up to that Phirifaical blindnefs and 
obduratenefs, which prepareth men for the rewedtlefs fin. 

Confider then but of the profejjim of mmy of the people of 
this Land, and compare their ptaUice with if, and judge 
what compaffion the condition of many doth befpeak. If you 
will believe them, they ptcfefs that they verily believe in the 
invifiblc God j in a Chriit unfeen to them *, in the Holy Spirit, 
gathering a holy Church to Chrift, and imploying them in a 
communion of Saints : that they believe a judgement to come, 
upon the glorious coming of the Lord j and an everlifting life 
of joy or torment thereupon. All this is in their Creed : they 
would take him for a damnable Hcretick that denycth it •, and 
perhaps would confent that he be burnt at afhke: So that you 
would think thefe men mould live, as if Heaven and Hell 
were open to their fight. But O what an Hypocritical Gene- 
ration are the ungodly ! haw their lives do give their tongues 
the lye ! ( Remember that I apply this to no better men) It 
is a wonder that fuch men cmbelieve themfclvts^ when they 
fay they do indeed believe the G>fpel: And (hews what a mon- 
ger the blind deceitful heart of an impenitent (inner is: In 
good fadnefs can they think that they truly believe that God is 


The Life of Faith. 51 

God, and yet fo wilfully difobey him } tha, Heaven is Heaven, 
and yet prefer the world before it ? that Hell is Hell, and yet 
will venture upon it for a luu\ or a thing of nought ? What ! 
believe that there is at hand a life ofendlefs joy! and no more 
mind it ! but hate them that let their hearts upon it ! Z3j 
they believe, that exapt a man be converted and new born, he fit all 
not enter into the Kingdom of Heaven ? as Chrift hath told 
them, Mattb. 18. 3. Jcbn$. 3> $• an( * yet never trouble their 
minds about it, to try whether they arc converted and new 
born, or not ? Do they believe God, that no man JhaS fee him 
.without holintfs? Heb. 12. 14. and yet dare they be unholy ? 
and perhaps deride it } Do they believe that Chrift wiU come in 
flaming fire, taking vengeance on them thai h$ow not God y and 
obey not the Gofpel of our Lordjefus Chrift -, wboJhaUbepuniJh- 
ed with everlafting deftru&ton % from the pre fence of the Lord, 
and frcm the glory of his power, 2 Thef. 2. 8, 9. and yet dare 
they difobey the Gofpel ! Do they take God for their abfo- 
lutc Lord and Governour, while they will not fo much as 
meditate on his Laws, but care more what a mortal man 
faith, or what their flefh and carnal reafon faith, than what 
he faith to them in his holy Word? Do they take Chrift for 
their Saviour, and yet would not befaved by him from their 
fins, but had rather keep them? Do they take the Holy 
GboftCot their San&ifier> while they will not have afan&ified 
heart or life, and love it not in thofe that have it ? Do they 
Cake Heaven for their endle/s borne and happinefs ? while they 
neither mind nor feek it, in comparison of the world > And 
do they take the world for vanity and vexation, while they 
mind and fcek it more than Heaven > Do they believe the 
communion of Saints, while they fly from it, and perhaps de- 
teft and perfecute it > Is light and darkpefs more contrary 
than their words and deeds ? And is not HI? OCR IS IE 
as vifiblc in their pra8ice, as Ghriftianity in their profefun ? 
It is the complexion of their Religion. HYPOCRITE 
is legibly written in the forehead of it. They proclaim their 
fhame to all that they converfe with. When they have faid, 
they believe the life to come, they tell men by your ungodly 
worldly lives, that they are difTemblers. When their tongue 
hath loudly faid> that they are Cbriftians, their tongue and 

H 2 hsnd 

5 2 Ihe Life of Faith, 

hand more loudly f*y, that they are Hypocrites. And when 
they profefs their Faith but novt> and then, in a lifdefs out (Ids 
piece of worship, they profefs their Hyp crifie all the day long: 
in their impious neglcd c(Gcd and their ialvation i in their 
carnal fpecchesi in their worldly lives, and in their enmity 
to the practice of the fame Religion which they profefs. Their 
Hypicrifie i; z web, fo thin, and fo tranfparent, that it leaves 
th,ir nakednefs open to their ftume. They have not Profefton 
er.04gh to make a coniiderabie cover for their unbelief. They 
hide bur their tongues ;. the reft even, heart and ail, is 

Othe (ijpendious power of felf love f the wonderful blind- 
nefs and (lupidity of the ungodly ! the dreidfulneft of the 
judgement- of Cod in thus delating the w.lful rciittcrs of his 
grace ! Th^t ever men (in other things of feeming wifdom) 
fliould b fuch (hangers to themfulves, and fo deceived by 
themielves, as to think they love the thing they bate ! and to 
think that their hearts are fet upon Heaven, when they net* 
thcrloveit, nor the way that leadetbto if i but arc principal- 
ly bent another way : that when they ar. lhangers or enemies 
to a holy life, they can yet make thcmfelves b:4kvtt, that the y 
are holy i and that f hey ftek^thit firft, which they never feek^ 
and make that the dnft and bufinefl of their lives, which was 
never the ftrhus bufiwfi of tnhourl O Hypocrites! ask any 
impartial man of rcafon, that fees your lives, and hears your 
prayers, whether you pray, and live, like men that beheve that 
Heaven or Hell muft be their reward ! Ask your families, 
whether they perceive by your conftant prayer, anddiligenf 
endeavours, and holy conventions, that your hearts are fet 
on a life to come ! It was a cutting anfwer ofahte Apoftate, 
toonc that told him of the unrcafonableneft of Infidels that 
denyed the life to come •, faith he, Iherts none in the world 
founreafonable as you Chrijlijns, that believe that then is an 
endlefs life of joy er miferyto come, and df no more to obtain^ 
the one, and efcape the other. Did I believe fucb a life as tbif, 
J would thinJ^aii too little that I could do or fuffer, to make it fur e. 
Who fees the certainty, greatnefs, and eternity of the Crown of 
Life, in the refolvednefs, fervency, and confbancy of your holy' 
labftux ! You take up with the picture of Sermons ar\d Prayers y 


The Life of Faith. 5 3 

and with the name of Chriftianity and holy obedience: A little 
more ReUg'on you will 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 worlds we fee by your daily folicitoufnefs 
about it : You feek^ it i you ftrive for if > you fall out with all 
that ftand in your way > you are at it daily, and have never 
done: But who can fee, that you ferioufly believe another 
world ? you talk idly, and wantonly, and proudly by the 
hours s but you talk of Heaven and holinefs but by thewi- 
nutes : You do not turn the glafs when you go to your unne- 
ceiTary recreations, or your vain difcourfc , or at Icaft, you 
can ftay when the glafs is run : But in hearing the molt ne- 
ceffary truths o! God, or in praying for everhfting life, the 
hour feems long to you > and the tedious Preacher is your 
wcarinefs and moleiiatiori. You do not feaft and play by the 
glafs i but if rx>* do not preach and pray by it exactly, but 
exceed our hour, though in (peaking of, and for eternity, we 
arc your burden, and put your languid patience to it, ad if 
we were doing you fome intolerable wrong. 

In worldly matters, you are weary of giving, but feldom 
cfreceivixg : you g, udge at the askfr, but feldom at the giver* 
But if the pi befpirttual and heavenly, you are aweary to 
hear talk^ of ir^ and cxpoliulate the cafe with him that of- 
fcreth it : and he muti (hew by what authority he would do 
you good ! If by ftrious holy, coherence, he would fur- 
ther your preparations for the life to come, or help you to 
mike fare of life eternal, he is examined what power he ha?h 
to meddle with you, and promote your falvation : And per- 
haps he is fnapp:(hly told, he is a bufic, fawcy fallow, and you 
bid him meddie with his own rmtters, and let you fpced as 
you can, and keep his companion and charity for himfelfi 
you give him . no thanks for his undefired help. The monV' 
laborious faithful fervant you like beft, thar will do you the 
mofi work, with great eft skill, and care, and diligence : But* 
the moft Ub rious faithful inftru&er an-4 watchman for your 
fouls, you mott ungratefully vriifk, as if he were it ^ bjfic 
and precifc than needs, and were upon forac unpiotitable- 
wciki and you love a fuperficiaihypocjcuictl.Min^ry, that. 

H 3 tcacheth 

54 2#« Life of Faith. 

teacheth you but tocompUm nc wi.h Heaven, and leads you 
fuch a dance of comical, outiide, hypocritical woifhip, as is 
agreeable to your own hypocrific: And thus when you arc 
mocking Go i, you Ifeinlu you woiihip him,, and merit Hea- 
ven by the abaic. Sr j..id a, Minilter or other friend be but 
half as earnelt wi:;. um, for the life of your immoital fouls, 
as you are your fcivts for your eftates, or friends, or lives in 
any. danger, you would take them for Fanaticks, and perhaps 
do by them as his carnal friends did oncebyChrift, Mark^ 
3.21. that went out to lay hold onhim y and fjid, He is be^ 
fidebimfelf.^ For trifles you account it wifdom to be fcrious : 
but for everlafting thing?, you account it folly, or to be more 
buficand (olicitous than needs. You can believe an ad of 
pardon and indempnity from man * when as you are little fe- 
licitous about a pardon from God, to whofe juftice you have 
forfeited your fouls: and if a man be but earneft in begging 
his pardon, and praying te be faved from cverlafting raifery, 
you fcorn him, becaufc he does it without book , and fay, he 
vpki*cs y or fpeaks through the nofe, forgetting that we {hall 
have you one of thefc daics, as earneft 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 dooi is 
(hut, and it's all too late, Mat. 25. 11. 

O Sirs, had you but a lively, feriom forefeewi faith \ that 
openeth Heaven and Hell as to your light, what a care would 
it work of this Hypocrifie / 

1 . Such a fight would quicken you from your flotb, and 
put more life into your thoughts, and words, and all that you 
attempt for God. 

2. Such a fight would foon abate your friie, and humble 
you before the Lord, and make you fee how (hort you arc of 
what you (hould be. 

3. Such a fight would dull the edge of your covttous d*fires 9 
and (hew you that you have greater things to mind, and 
another kind of world than this to feck. 

4. Such a fight would make you cfteem the temptations of 
mem reports^ but as the (haking of a leaf, and their aUurments 
and threats as impertinent fpecches, that would caft a jeatber 


7 be Life of Faith. 55 

■ ■ ■■ i n 

ora/iy into the balance againft a mountain, or againft the 

5. Such a fi^ht would allay the itchot luft, and quench 
the drunkards infatiable tbirft, and turn your gulofity into mo- 
deration and ablhncnce > and acquaint you with a higher fort 
of pleafures, that arc durable, and worthy of a man. 

6. Such a fight would cure yo.ir defire of pa/Hrne, an J 
fh:w you that you have no time to fpare, when ill is done that 
nectffry and everlafting things require. 

f. Such a fight would change your ttlth of Gods Ordi- 
nances, and cftcem of Miniliers, and teach you to love and 
favour that which is fpiritual and feriow % rather than hyp 0- 
critical ftrains and (hews : It would teach you better how to 
judge of Sermons and of Prayers, than unexperienced minds 
will ever do. 

8. Such a fight would cure your malignity againft the 
waies, and diligent fervants-of the Lord > and inltead of op- 
pofmgthcm, it would make you glad to be among them, 
and faft, and pray, and watch, and rejoyce with them, arid 
better to undeiftand what it is to believe the communion of 

In a word, did you but fee what God reveal/^ and Saints 
believe, zndwuft befeen, I would fcarce thank you to be all 
as ferious and felicitous for your fouls, as th* holieft man 
alive i and prefentty to repent and iament the folly of your 
negligence and delaies, and to live as men tfcat know no 
other work to mind, in comparifon of that which extendeth 
to eternity. I would fcarce thank the proudeft of you all, 
to lie down in the duft, and in faekcloth and afhes, with tears 
and cryes, to beg the pardon of thofe (ins, which before you 
felt no weight in. Nor the moft fenfual wretch, that now 
flicks fo clofc to his ambition, coveroufnefs and luft, that he 
faith, he cannot leave them, to fpit them out as loathfomebit- 
ternefs, and be afharmd of them as fruitlefs things. You 
would then fay to the moft godly, that now fcem tooprecife, 
[O why do you not make more hafte, and lay hold on Heaven 
With greater violence ! why do you pray with no more fer- 
vency, and bear witnefs againft the fins of the world with no 
more undaunted courage and rcfolution > and why do you 


5 6 The Life of Faith* 


not more frcdy lay out your time, and ftrcngth, and wealth, 
and all that you have on the work of God ? Is Heaven worth 
no more ado than this } Can you do no more for an endlefs 
lifc,and the efcaping of the wrath to come > Shall worldlings 
over-do you >"] Thefc would be your thoughts on fuch a 


Vfe of Exhortation. 

WHat now remains but that you come into the light 
and beg of God,as the Prophet for his fcrvanr, 2 King 
6. 17. to open your eyes\thatycu may fee the things that would 
do ib much [That the God of our Ltrd Jefw Chnfl, the Father 
of glory, may give you thefpiritofrevriatvn, in the kpcwledgtof 
bim\ the eye's of your under jxanding being enlighte?ied t that ye 
may know what is the hope 0] ha callings and what vt the riches 
of the glory of hit inheritance in the Saints, Ephef 1. 17, 18.] 
O fet thole things continually before your eyes, that muit for- 
ever be before them ! Look lerioufly into the infallible word > 
and whatfoever that fore-tells, believe it as if it were come to 
pafs. The unbelief of Gods threatnings, and penal Laws, is 
the perdition of fouls, as well as the unbelief of Promifts. God 
givcth not fajfe fire, when he difchargcth the Canons of his 
terrible comminations : If you fall not down, you (hall find 
that the lightening is attended with the thunder, and execu- 
tion will be done before you are aware. If there were any 
imbt of the things unfeen, yet you know it is paft at doubt, that 
there's nothing elfe that's durable and worthy of your eiiima- 
tionand regard: Youmuftbe Knights and Gentlemen but a 
little while : fpeak but a few words more, and you'l have 
fpoke your laft. When you have lit pt a few nights more, you 
muft fleep till the Refurrcdfrion awake you fas to the ftzfh.) 
Then where arc your plcafant habitations and contents ? your 
honours and attendance > Is a day that isfpent, ox a life that is 
Xtin8, any tking,\ox nothing? Is there any fwectneft in a 
jfeaftthat was taun> 01 drink that m$drpn\ % or ijxnc that 


The Life of Faith. 57 

r»js /pent in fports and mirth, a year ago ? Certainly « 
ty tvn vanity ihould not be preferred before a probable endLfl 
joy: But when we have certainty as well as excellency and ffer- 
tfirj', to fct againft certain, tranfitory vanity, what room is left 
for further deliberation > whether wc fhould prefer the Sun 
before a fquib, or a flafti of lightening that fuddenly leaves us 
in the dark, on: would think fhould be an cafie queftion to 

(Up then, and work while it is day : and let us run and 
drive with all our.might. Heaven is at hand as fure as if you 
faw it. You are certain you can be no lofers by the choice. You 
part with nothing, for all things : youj efcape the tearing 
of your heart, by fubmitting to the fcratching of a brycr : 
You that will bear the opening of a vein, for the cure of a 
Fcaver, and will notioibear a ncceflary journey for the bark- 
ing of a Dog, or the blowing of the wind : O leap not into 
Hell to fcape the {linking breath of a fcorner ! P-irt not with 
God, with Conference, and with Heaven, to fave your purfes 
or your fleQi. Chufe not a merry way to mifcry, before a 
prudent fober preparation for a perfect eveikfting joy. You 
would not prefer a merry cup before a Kingdom. You would 
let go a l<ffer delight or commodity for a greater here : Thus 
a greater fin can forbid the exercife of a / <ft : And fhall not 
endlefs py weigh down a brutifh luft or pleafure ? 

If you love pleafure, take that which is true, and/«i7, and 
durable. For ail that he callerh you to Repentance and Mortifi- 
cation, and ncceiTary flri&nefs, there is none that's more for 
your pleafure and delight than God : or elfe 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 you come into a room 
where are variety of pictures, and one is gravely reading ox 
meditating, and another with a cup or harlot in his hand, is 
profufely hughing, with a gaping grining mouth i would you 
take the latter or the former to be the picture of a wife and 
happy man > Do you approve of rhe iiate of thofc in Heaven? 
and do you like the way that brought them thither ? If not, 
why fpeak you of them fo honourably ? and why would yon 
keep holydaies in remembrance of them ? If you do \ ex- 
amine the facred records, and fee whether the Apoftlcs and 

I others 

The Life of Faith, 

others that aie now honoured as glorified Saints, did live as 
you do, or rather as thofe that you think ire too precifc ? Did 
they fpend the day in fcatting and fports, and idle talk ? Did 
they fwagger it out in pride and wealthy hate their brethren 
that were not in ill things of their conceits ? Did they come 
to Heaven by a worldly, formal, hypocritical, ceremonious 
Religion? or by faith, and love, and felf -denial, and unwea- 
ried labouring for their own and other mens Salvation, while 
they became the wonder and the fcorn of the ungodly, and as 
theofffcouringand refufc of the world ? Do you like holi- 
nefs, when it is far from you > in a dead man, that never v 
troubled you with his prefence or reproofs, or in a Saint in 
Heaven, that comes not near you ? Why then do you not like 
it for your ft Ives ? Ifit be good, the nearer the better. Your 
own healthy and your own wealih, do comfort you more than 
another mans : And fo would your own holwefs, if you had 
it. If you would fpced as they that are now beholding the 
face of God, believe, and/ivf, and wait, as they did. And as 
thcrightec.M God did notferget their w:r\and labour of love 
for t hit Name > fo he will remember you with the fame re- 
ward, lfj'oH {hew the fame diligence to the full ajfirance of hope 
unto the end, and be not flnhful y but followers of them^ who 
through faith and patience inherit the ?rmift$, Hcb. 6. 10, 

II, 12. 

O did you bat ft e what they now enjoy t and what they fte t 
and what they are, and what th*y d) > you would never Cure 
. fcorn or persecute a Samt more ? If yoj &r/ifw,you/tt, though 
notasthty, with open face. If you believe not, yet it is not 
your unbelief, that (hall make Gods Word of none erTc&, 
Rom. 3.3. God will b: God if you be Atheifts. ChrKt will 
be Chrift if you be Infidels. Heaven will be Heiven if you by 
defpiling it go to Hell. Judgement flcepeth not when you 
fleep : l'ts coming as fait when you laugh at it, or queftion 
it, as if your eyes were open to forefee it. If you would wot 
believe 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 paflToth as fwiftly, and death and 
judgement come as furely, if you fpend it in voluptuoufnefs, 
and unbelief, as if you watcht and waited for your change. 


The Life of Faith. 5,; 

Wc preach not fo you Ifs and Ands : It is nor, ferhaps 
there is a Heaven and Hell : But as furc as you are here, and 
mud anon go hence, you muft as (hoitly quit this world, and 
take up your abode in the world that's now to us invisible. 
And no tongue can exprefs how fcnllble you will then be of 
the things that you will not now be made fcnfible of. O then 
with what a dreadful view will you look before you and be* 
hindyeu I Behind you^ upon Tim*, and fay, It is gone, and ne- 
ver tPilI return ; and hear coofcience ask you, How you [putt 
it, and what ycu did with it? Before you upon Eternty, and 
fay, It it come s and to the ungodly will be an Eternity of woe. 
What a peal will confcicnce then ring in the unbelievers cars } 
QNow the day is come that I was forewarned of! the day and 
charge which I would not believe ! whither mufti now go! 
what muft I now do ! what (hill I fay before the Lord for all 
the fin that I have wilfully committed ! for all the time of 
mercy which I loft ! How (hall I anfwer my contempt of 
Chrift ! my neglect of means, and enmity to a holy ftriotas life \ 
*Vhatad>ftia&cd wretch was I, to condemn and diilike them 
thatfprnt their lives, in preparation for this day 1 when now 
1 would give a the u land worlds, to be bat one of the meancft 
of them ! O that the Church doirs, and the door of grace, 
were op*n to me now, as once rhey were> when \ rafuied to 
enter. Many a time did I hear of (his day, and would not b> 
licve, or fobcrly confricr of it.- ( Many a time was 1 intreatcd 
to prepare : and I thought an hypocrifical rnfiing (haw, 
would have been taken for a faftictent preparation \ Now who 
muft be my companions ! How leng muft I dwell with woe 
and horrour ! God by his Mmiftm was wont to call to Hie, 
How hr.g, (comer, wilt tbou delight in feorning ? How Ung 
wilt thwgo on impeti'ttently in thy foUy ? And new 1 f*uft cry 
out. How long ! How long ntufl I feel the wrath of the Jimigkry ! 
the unquenchable fire I the immortal warm ! AUs, for ever ! 
When (hall I receive one moments eafc ? when (hill I fee one 
ghmpfe of hope } O never, never, never.' Now I pcrceva 
what Satan meant in his temptations ! what (in intended ! 
what God meapt in the threa'nin^s of his Law ! what grace 
was good for ! what Chrift was fent for / and what Was the 
diction and meaning of the Gofpel ! and how I (houla havts 

I 2 valued 

6o The Lije of Faith. 

valued the offers and promfes of life ! Now I undciftand 
what Minift*rs meant to be fo importunate with me for my 
convertion ', and what was the caufc 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 necdiefs 
thing-, that Chriit and Grace deferved better entertainment 
than contempt, that precious time was worth more than to 
be wafted id y » that an immortal foul, and life eternal mould 
have been more reguded, and not caft away for fo (hort, fo 
bafc a flvuYy pleasure. Now all thefe things are plain and 
open to my underftanding : But alas, 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 fake, and for your fouls fake, open your 
eyes, and forefee the things that arc even at hand, and pre- 
vent thefe fruitlefs lamentations. Judge but as you will aU 
Jhortly judge, and live but as you voiH tx>ijh th at you bad lived , 
and Idcfire no more. Be ferious as if you faw the things that 
you fay you do believe. 

I know this ferious difcourfe of another life, is ufoally un- 
grateful, to men that are confeious of their ftrangenefs to it, 
and taking up their portion here, are loth to be tormented be- 
fore the time. T.-.is is not the fmoothing pleating way. But 
rcmemb.r that we hzveflejk&s well as you, which longs not 
to be accounted troublefome or precifc : which loves not to 
difpleafe or be difpleafed : And had we no higher light and 
life, we (hould talk as men that fkw and felt no more than 
fight and flefh can reich : But when xce arc preaching and dy- 
ing, and you are hearing and dying, and we believe and k^ow t 
that you are n ve going to fee the things we fpeak of, and death 
will ftraightway draw afidc the veil, and (hew you the great 
amazing tight, it's time for us to fpea^ and you to bear, with 
all o. r hearts. It'j rime for us to be ferious^ when we arc fo 
near the place vrhcj e all are ferious. There are none that are 
in j ft in Heaven or Hell ; pardon us therefore if we jeft not 
at the door, and in tiicjr^y tofuch a ferious ftate. All that 
fie and/irW are ferious: and therefore all that truly believe, 
muft be fo too. Were your eyes all opened this hour to fez 
wh*t we bdlev*. we anneal to your own confaences, whether 


The Life of Faith. 6 1 

it would not make you mote fenous than wc. 

Marvel not if you fee Believers make another matter of 
thtir fJvation, than thofe that have hired their under Hand- 
ings in fcrvicc to their fenfe i and think the world is no bigger 
or better than their globe or map i and rcachcth no further 
than they can kennv As long as we fee you fenous about 
Lands and Lordfhips, and titles and honours, the rattles and 
tarrying Irons of the cheating world, you muft give us leave 
fwhetheryou will or no) to be ferious about the life eternal. 
They that fcramble fo eagerly for the bonds of worldly riches, 
and devour fo greedily rhe dr.ffe of (enfual del ghts, methinks 
mould bluft f if ^ ucn animals had the bluuYing property^ to 
blame or deride us for being a little falas, too little) carneft 
in the matters of God and our falvation. Can you not pardon 
us if we love God a little more than you love your lufts •, and if 
we run as f aft for the Grown of Life, as you run after a feather 
or a fly ? or if we breath as hard after Chrift in holy defires, 
as you do in blowing the bubble of vain-glory ?; If a thoufand 
pound a year in paffigc to a grave, and the chains of darknefs, 
be wotthyour labour i give us leave to believe that mercy in 
order toeverlafting mercy, grace in order to glory, and glory 
as the end of grace, is worth our labour, and infinitely 

Your tnd is narrow, though your way be broad : and our 
end is broad, though our way be narrow. You build as Miners 
in Cole-pits do, by digging downwards into the dar^ and 
yet you are laborious : Though we begin on earth, we build 
towards Heaven, where an attractive loadftone draws up the 
workmen and the work i and (hall we loiter under fo great 
encouragements? Have you confidered that Faith is the&e- 
hiding grace ? the evidence of things not feen? , and yet 
have you the hearts to blame Believers, for doing all that they 
can do,in a cafe of fuch unfpcakableeverlafiingconftquence. If 
we are Believers, Heaven and Hdl sire as it were open to 
our fight ? And would you wi(h us to trifle in the fight of 
Heaven > or to leap into Hell, when we fee it as before us > 
what name can expels the inhumane cruelty offuch a wifti 01 
motion ? or the unchriftian folly of thofe that will obey 

I 3, Ogi/s 

62 The Life of Frith, 

O give us leave to beferious for a Kingdom which by Faith 
tee fee ! Blame us for this, and blame us that we are not be- 
tide out Celves. Pardon us that we are aweks, when the 
thunder of JebevaFs voice doth call to us, denouncing ever- 
laftiDg wrath to all that are fenfnal and ungodly. Were we 
aflccp, as you are, we would lie ftill and take no heed what 
God or man faid to us. 

Pardon us that we arc fchriftians, and bclxve thefe thirgs, 
feeing you profefs the fame your fdves. Difclaim not thepra- 
Gice till you dare difdaim the pro/f ]/?<;». If we were Infidels, 
we would do as the ungodly world : we would puifue out 
prcfent pleafures and commodity, and fay, that things above 
us are nothing to us> and would take Religion to b^ the 
Troublcr of the world: But till we arc Infidels or Afhciftsat 
the heart, we cannot do fo. 

Forgive us that tre are men \ if you take it to be pardonable. 
Were we bruits, we would ear, and drink, and play, and never 
trouble our fclves or others, with the care of our falvation, or 
the fears of any death but one > or with refitting (cnfual in- 
clinations, and mcditatirg on the life to come i but would 
take our cafe and [ leafure while we may. 

At leaft foirg.ve us that we are net blocks or j} ones i that we 
have lift and feeling. Were wc iufenfate clods, we would 
not fee the light ci Heaven, nor hear the roaring of the Lion, 
nor fear the threats of God hitnfetf : we would not complain, 
or figh, or groin, becaufe we fcei n;n. 

If theicfore we may have leave to be avpak* % *nd to be in tur 
tei'Sy to be Cbriftian; i tobemen; robe creatures that have 
life andfenfe, forgive us that we believe the living Godi that 
wc cannot laugh at Heaven and Hell, nor jeft at the thrcatned 
wrath cf the Almighty. If thefe things mult make us the 
objedof the worlds reproach and malice, l#t me rather bs a 
reproached man, than an honoured heart \ and a bated Chri- 
ftian y than a beloved Infidel; and rather let rrc live in the 
roidft of malice and contempt, than pa(s through honour un- 
to fhame, through mirth to mifery, and a/ew/fcjfj to a feeling 
death. Hate us when wc arc in Heaven, and lee who will be 
the (Merer by i*. If ever wc fhould begin to nod and rchpfe 
towards your hypocritical formality, andfenflefs indirTcrcncy, 


The Life of Faith. 63 

our lively fght of the vrorld invifihle, by a feriius faith , would 
jrefently awake us, and force us confidently to conclude , 
practically and predominantly no Mean. Hc'i prove a BRVlT 
that is not a SAINT. 


HAving done with this gen:nl conviction and exhorfa- 
fion to unbelieving Hypocrites, I proceed to acquaint 
Believers with their Duty, in feveral particulars. 

1. JForfiip Gid as Believers; ferve him with reverence and 
godly fear > for our God is a cenfuming fi?e y Hcb. 12. 28, 29, 
A feeing faith, if well excited, would kindle love, dcfire,fear, 
and all praying graces. No man prayes well, that doth not 
well know what he prayes for, When it comes to feeing, all 
men can cry loud, and pray when praying will do no good. 
They will not then fpeak fkepily, or by rote, Fides intuendo> 
ansoremrecifit, amor em fafcitat : Cor flagrant amore defideria % 
gemitus, orationes fpirat. Faith is the buming-glais which 
beholding God, recciveth the beams of his communicated 
love, andmrlamcth the heart with love to him again > which 
raounteth up by groans and prayers, till it reach its original, 
and love for ever reft in love. 

2. Vefire and ufe $he creature as Believers. Interpret all 
things as they receive their meaning, from the things unfetn : 
underhand them in no ofher lenfe.Ii's only God and the life to 
come that can tell you what's good or bad for you in the world. 
And therefore the ungodly that cannot go to Heaven for court- 
fel % arecmyed about by mecr deceits. Take heed what you 
love : and take heed of that you love. God is very jealous 
of our love: He (heds abroad Kis own love in our heartf, that 
our hearts may be fruitful in love to him, which is his chief 
delight. By love he commandcth love \ tfcat we may fuitably 
move toward him, and center in him. He communicatcth fo 
much (01 the procuring of a lit tie, that We (hould endeavour 
to give him all that little, and fticd none of it inordi- 
nately upon the creature by the way. Nothing is gre**r, ct 


^4 Tfo Life of Faith t 

greatly to be admired, while the great God is in tight. And 
it is undatable for little things, to have great affections * and 
for low matters to have a high eftecm. It is the corruption 
and folly of the mind, and the deluiion of the arTc&ions to 
exalt a Shrub above a Cedar, and magnifie a Mole-hiil above a 
Mountain j to embrace a uSadow ctffefirum of felicity, which 
vanifheth into Nothing, when you bring in the light. The 
creature is nihil & nullipotens : Nothing fhould have no intereft 
in us, and be able to do Nothing with us ("as to the motions 
that are under the dominion ol the will.) Gcd is ^tfand AU 
mighty: And he that is AH, (hould have AD> and command 
AU : And the Omnipotent (hould do AS things with us, by his 
Interefl in Morals > as he mU do by his force in Niturals. 
I deny not but we may love a friend : One foul in two bodies 
will have one mind, and will, and love. But as it is not the bo- 
dy of my friend t that I love or converfc with principally, bpt 
the foul i (and therefore (hould have no mind of the cafe, the 
corps, the empty neft, if the bird were no wnj fo is it not the 
perfon, but Ghnit in him, or that of God which appeareth on 
him, that muft be the principal object of our love. The man 
is mutable^nd muft be loved, as Plato did commend his friend 
to Vionyfiu* •' H£c tibi fcribo de homine, viz. animante nawrA 
mutabili : and therefore muft be loved with a rekrve. But 
God is unchangeable, and muft b: abfolutcly and unchange- 
ably loved. That life is belt that's hkeft Heaven : There G 3d 
will be All j and yet even there, it will be no^d (honour or 
difpleafure to the Deity, that the glorified humanity of Cf f ft, 
and the New Jerusalem, and our holy fociety, are lov.d 
more dearly than we can love any creature here on earth; So 
here, God taketh not that afft&ion as ftoln from hi m, that's 
given to his fcrvants for_his fake , but accepts it as ftnt to hint 
bythent. Let the creature have it, fo God have it finally in 
and by the creature j and then it is not fo properly the crea- 
ture that hath if, as God. If you ckufe, and love youi fr;cnds 
for God, you will ufe them for God: not flattering them, or 
defiringto be flattered by them \ but to kindle in each other 
the holy fUmc which will afpire and mount, and know no 
bounds, till it reach the boundlcfs element of love. You will 
not value them is friends , qui omnia di&a & fafia veftra 


The Life of Faith. 6$ 

laudjttt, fed qui errata & deliHa amice reprebendunt : Not 
them that call you good i but them that would nsaks you bet- 
ter. And you will let them know, as Vbocian did Antipater y 
that they can iuver ufe you, & amicit & adulatorilue > as 
friends and flatterer? i that dirT.r as a wife and a harlot. 

It's hard to love the impeifcd creature, without miftakes, 
and inordinacy in our love : And therefore ufually where wc 
love moft, we fin moft i and our fin finds us out > and then wc 
fufcr moft : and too much arTe&ion is the forerunner of much 
affliction i which will be much prevented, if Faith might be 
the guide of Live , and Humane Love might be made Divine , 
and all to be referred to the things unfecn, and animated by 
them. Love where you can never love too much \ where 
you are fure to have no d (appointments •, where there is no 
unkindnefs to ecclipfe or interrupt \ where the only enour 
is, that God hath not all > and the only grief, that wc love 
no more. 

Efpecially in the midft of your entifing pleafurcs, or en- 
tiling employments and profits in the world, forcfee the end > 
do all in Faith , which telltth you, [The tirm is Jhort i ft re- 
maineth therefore , that both they that have w\ves y be as though 
they bad none \ and they that weep, as though they jrept not , and 
they that rejoyce, as though they rejoyced not \ and they that buy\ 
as though they ptffejfednot \ and they that ufe thu worlds through 
tbty ufed it not (or not abufing it :) for the fajhion of this world 
fajfetbatvay, i Cor. 7. 20, 30. 

3. Imphy your time as becomes Believers. Faith only can 
acquaintyou, what an unconceivable weight doth lye upon 
this inch of hafty time. As you behave your felvcs for a few 
daies,itmuft go with you in joy or miferyfor ever : You 
have your appointed time, for your appointed work. God 
hath turned the glafsupon you ■> much of it is run our alrea- 
dy. No price can call back one hour that you have loft. No 
power ot policy can retard its courfe •, Sic fugiunt fr&nb' non 
remor ante dies. When it comes to the laft fand, and time is 
gone, you 1 know the worth of it : You'l then confefs it 
(hould havefeemed more precious in your eyes, than to have 
been caft away upon things of nought. O precious time ! 
rr ore worth thai alf the riches of the world ! How highly is 

K it 

66 The Life of FdflL 

it valued by all it lafl t And how baicly is it eflccmed ntvo 
by the mull ? Now if is no more worth with them, than to 
be fold for unneceflary fports,»and eafe, and wafted in idlcnefs 
and vain delights : But then, when it's gone, and all's too 
lax, how loud would (hey cry, if cryes could call back lime 
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 Hezefyatfs fifteen years ! or but with fifteen daies, 
or hours, upon fuch terms of grace, as they held that life 
which they abufed ! It amazcth me to obferve the lamentable 
ftupidity of the world, how hard they beg for time when they 
think it is near an end! and how orelcfly they let it Aide 
away, when they have ftrcngth and faculties to improve it ! 
They are gricvoufly afraid letr death deprive them of it i and 
yet they are not afraid to deprive themfclves of the ufe and 
fruit of it, and to caft it away as contemptuoufly, as if it were 
an ufelefs thing. I feldom come near a dying man, but I hear 
him complain of the lofs of Time, and wifh it were tofpend 
again, that it might be better valued and ufed. And yet the 
living will not be warned. O value Time^ as wife men, while 
you have if, and not as mi ferable fools, when it is gone ! If 
our Lord faid, I muji do the mrk^of him that fent metebile 
it is day \ jot the night cometb when no man can vpoy^ Joh. 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 ftand ftill, 
and Time to make a truce with you, and to wafte no more of 
the oyl of life, before you lofe another hour. 

O what heads, what hearts have all thofe men, that Hand- 
ing againft the verge of an endlels world, can think they have 
any time to fpare ! Hath God given you too much? lif not, 
why doyouloieit? If he hath, why arc you loth that he 
fhould (hortcn it > You would not throw away your gold, 
as contemptuouily as you do your time > when an hours time 
is more valuable than gold. Frown op that company that 
would rob you of half an hours time. Tell them you have 
fomcthing elfc to do, than to feaft, oi r play, or talk away 
your time unneccflkiily , O tell them you were not made for 


The Life of Faith. 67 

nothing- You arc in a race, and muft not ftand ftill : You arc 
in a right, and mult not ccafe. Your work is great i much of 
it is undone. Your enemies arc not idle ; Death will not flop ; 
the Judge is coming,and mil beholds you : and Heaven or Hell 
are rctdy to receive our ending life, and tell us how we fpenc 
our time : And can you find time to fpire ? Yon arc not made 
as Weather- cocks, to ftand up on high for men to look at, 
and by turning about with every wind, to (hew them which 
way it ftandcth. Turn not your lives into that curfc, Levitt 
26.20. [TouJhaU jpwdyourftrengtk in vain.~] Bc!i;vei%Timc 
muft be reviewed. The day is near, when every man of you 
had rather find it in your accounts, [Co many hours fpent in 
ftlf-cxam nation, and holy meditation , fo many in reading 
the Word of God > fo many fpent in fervent prayer i and fo 
many in doing good toothers J than [fo many fpent in need- 
lefs (ports and plcafures i fo many in idlenefs and vain dif- 
courfes » and fo many in the lefs neceflaiy matters of the 
world.] Ask thofe that tempt you to mif-fpend your time, 
whether at death and Judgement they had rather themfelves 
have a life of holy diligence to review, or a life con fumed in 
vanity, and tranfitory delights. 

You will not fuflfer impcrtinencies to interrupt your coun- 
fcls, and ferious builncfs in the world : You I tell intruders, 
that you are bufie, and cannot have while to attend them. 
And are you going into Heaven or Hell, and have but a few 
daics time of preparation (God knows how few) and yet 
can you have while to pafs this prtcious time in vain ? O 
what would you not give ere long for one of the hours that 
you now mif-fpend ? When the oath is performed, Rev. 10. 6* 
[fbat TimejhaU be no longer.~] Wondciful ! that men can find 
Time for any thing , favc that for which they had their time ! 
Non tarn bene vivant, fed quamdiu confiderant (inquit Seneca) 
cum omnibus peffit contingert ut bene vivant i ut diu nuli.'] To 
live well is both pffiblt zndneceffdry, and yet is difregarded ; 
To live long y is neither poJfible t nor neceffary i and yet is fought 
by almoft all. Incipiunl viverc cum depnendum eft : immo quU 
dam ante difierunt vivere, quam inapertnt. Sen. It's unfea- 
fonable we (hould begin to live, when we (hould make an end; 
but if s moft unhappy to have made an end, before they do 

K 2 begin: 

68 7 he Life of Faith. 

begin : Pulchrum eft ( inqAt idem) confummare vitarn ante mor- 
tem , & txptftare pcure reliquam temporii partem.] Do the 
great work, and then you may comfortably fpend the reft in 
waiting for the concluiion. Yet you have time, and lcave,and 
helps: you may read, and medita'c, and pray, if you will: 
but (hordy Time will be no more. O let not Satan infult 
over your carkafTes and tormented fouls, and fay, [Now it i? 
too Utc ! Now murmurc and repent as long as you will \ 
Now pr*y, and cry, and fpare not !] O ufe that Faith which 
bchoidcth the invifible world, and makcth future things as 
prefent, and then delay and loiter if you can : Then wafte 
your hours in idlenefsor vanity if you dare ! either light or 
fire (hall awake you. 

4. Suffer as Believers. Fear not the wrath of man i but w- 
dure as feeing him that is invifible, FLb. 11. 27. (hew plainly, 
that you feek abetter Country, verf. 14, 16. Read often, Heb. 
1 1, and 12 chapters, Behold the Kingdom prepared and fc- 
Curcd for you by Chrift,and ehen you willb« indifferent which 
way the wind of humane favour or apphufe (hall fit \ or 
what weather Lunatick influences and afpe#s(hall 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 i though he hpew not whither he vent, (with a 
diflind particular knowledge ) Heb. 11. 8. As Grangers and 
travellers, you will not be troubled to leave towns and fields, 
buildings and wealth, and walks behind you, as knowing that 
you were but to pafs by them, defiring and feekinga better, 
that is, an heavenly: And you (hall Jofc nothing by this paf- 
llng by all in the world: For God wiB not be ashamed to he e ailed 
your God i and he bath prepared for you a City y Heb. 1 1 . 1 J, 1 6. 
Ssrioufly refpetl the recompence of reward, and it will make 
you chufe rather tofuffer affliclion With the people of God, than to 
enjoy the pleafures of fin for a feafon i efteming the reproach of 
Chrift greater riches, than the treafures of the World, v. 25, 26. 
Stephens fight would caufe Stephens patience. Hold on as 
' Christians ; the end is near : Let us run with patience the race 
sXhatiafet before ms looking to Jefm the Author and Finijher 
i of our Faith, who for the Joy that was Jet before hm % endured 
hbe Croft, defpiftngthe fitme* and is fetdown at the tight hand 


The Life of Faith, 6$ 

of the Throne oj God:Confider him that endured fucb contraditlion 
of finners agamfl kim\elf y Itjt ye be vptaried, and f mm in ywr 
minds , Hcb. 12 -2, 3. 

You may well endure the buffeting, and (corn, if you fore- 
fee the honour. You may well endure the Crown of Thorns, 
if you fore fee the Crown of Glory : You may endure to be 
forfaken of all, if you fee him that will never fail you, nor for- 
fake you : This foretaftc of the Rivers of fleafure with the 
Lord, will drown the taftc of the Vinegar and Gall. Whine 
not like worldlings that have loft their portion, when you 
arc ftript as bare as Job. If you are true Believers, you have 
A3 ftill , for God is All : You have loft Nothing i (or Faith 
hath made the world as Nothing to you : And will you whine 
ind vex your fclf for Nothing ? Can you call it Nothing fo 
frequently and eafily in your prayers, and ordinary fpcech-, 
and do you now recall thisior tell us by your ferious grief, that 
you fpeak but in hypocrifte and jeaft. [Frangttur ninto moltftia 
adverforum> qui non cafitur deleGatione profferorum. Augvft. 
Had there been lefs Idolatrous Love, there would have been 
Ms tormenting grief and care. Our life confifteth not in the 
abundance of the things that rvefc (ft fl. He is not happy that 
bath them, but he that neither needeth nor defiretb them. [Cum 
in his qua homines eripiunt, oft ant, cuftodiunt, nihil inveneris, 
non dico quod malif t fed quod velif. Senf] Supeiftuity doth but 
burden and break down : The Corn that's too rank lodgeth i 
and the branches break that are overladen with fruit. [Omnia, 
qua fuperfluunt nocent :fegetem nimiajiernit ubtrtas : rami otterc 
franguntur ad maturitatem nonfervenitfacunditas : Idem quo- 
que animit evenit, quos immoderatafrofperitas ruwpit j quia non 
tantum in aliorum injuria**) fed ettam in fuam utttntur. Sen.~] 
iCspleafnre, and net fain, 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 fera & fife* ft* aliqua ob- 
lefiante decifitur. Sen.'] Hope is the i>ait ', profperity and plea- 
fure the net, that fouls are ordinarily enfnarcd by. Men lofe 
not their Ibuls for poverty, but for rickei \ nor for difhonour, 
but for honour * nor for forrovp, but for delight. 

[Luxuriant *nm\ rebus plMmqutftcundi'.') 

■■-".; K 3 The 

70 The Lije of Faith. 

The luxuriances of profperity, biingusfo frequently un- 
der the pruning hook. The forfeits and fummcr fruits of 
fulnefs and carnal contentments and delights, do put us to the 
trouble of our fickneflls and our PhyHck. [How hardly (hall 
rich men enter into Heaven ? 3 faith he that well knew who 
(hould enter. Saith Auguftine [Diffi tie, immo impoflibile eft, 
utpr&fentibtu & fulur'n quis fruatur bonti : ut hie ventrem, & 
ibimentem impleat : ut a delicti* ad deltcus trsnfeat\ & in 
utroque feculo primus ft » ut in terra & in ccelo appareat $l<i- 
riofus .<*] The hope is, that [with God fuch humane tmppffibi- 
lities are poffibW] But it's more terrible, than definble to be 
put upon Co great a difficulty. Sweet dimes will have wafps 
and Mies i but mod of them are drowned in their delights. 
Saith Butim of Profperity and Advcrfity ? iSafallit^ h*c injtruit : 
tUa mendacium fpecie honor urn mentis fruentium ligat : h*e cogi- 
tations fragile felicitatis abfolvit : Itaque itiam videas ventrofam 
fluentem^ fuique femper ignaram : banc fobriam, fuccinclamque 
ac ipfius adverfitatis exercitatione prudentem. A full meal fccm« 
beft in the eating > but a light meal is better the next day. More 
^ think God in Heaven for adverftty, than for profperity : And 
> * more in Hell ay out of the fruit of profperity, than of idver- 
fity. Many did never look towards Heaven, till affliction 
caft them on their backs, fo that they could look no other 
way. [It ie good for me that I have been afflicted, that ] might 
learn thyftatutes~] faith David, Pfal. 119. 71. [Before 1 was 
affltded^ Inert ajtray.~] v.6j. [In very faithfulnefi thou baft 
affli8edme~]v. 75. One fight of Heaven by faith will force 
you to reckon that the Offerings of this prefent time are unwor- 
thy to be compared with the glory which jhaU be revealed inu*~] 
Rom. 8. 1 8. To furTcr for Chrift and righteoufnefs fake, is but 
to turn an unavoidable jruixUfs pain y into thai which being 
voluntary, is the more eafie, and hath a great reward in Hea- 
ven, Matth. 5. 11, 12. And to part with that/or a Crown cf 
Lije, which elfc we mufl 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 
tntonnit fugiunt ; Thofe that muft dwell with you in Heaven, 
arc your furc and ftedfaft friends [Ctter a fortune, &c.~\ Thofc 
that are now higheft, and. kali acquainted with the tongue 



Tie Life sf Faith. 7 1 

of malice, the unfaithfulnefs of friends, or rage of enemies, 
(nail (hbrtly fay, 

[At que btc exemplis quondam ceHeciaprhrum : 
Nunc mibi funt propriiSyCogmta vera malis*] 

There is but the difference of an Eft and an Erif, between 
their mirth and endlcfs forrows : Their honour, and their 
cndlefs fhamc i nor between our forrow and our endlcfs joy. 
Their final honour is to be embalmtd^ and their duft to be 
covered with a fumptuous monument, and their names ex- 
tolled by the mouths of men, that little know how poor a 
comfort all this is to the mifcrable foul. In the height of 
their honour you may forefee 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 betrayed foul. He cuts out the heart with a [H* fedes 
livoris erant : jam fafcua vermis'] you next tread on his in- 
terred corps, that's honoured but with a [_Hicjacet] \_Here 
tyetb the body of [ucb a one'] And if he have the honour to be 
magnified by fame or hiftory, it's a fool-trap to enfnare the 
living, but cafethnotthe foul in Hell. And (hill we envy men 
fuch a happinefs as this > what if they be able to command 
mens lives, and to hurt thofc that they hate for a little while * 
Is this a matter of honour or of delight > A Peftilcncc is more 
honourable, if deftroying be an honour. The Devil is more 
powerful (if God permit him) to do men hurt, than the 
greatcft Tyrant in the world : And yet I hope you envy not 
his happinefs, nor arc ambitious to partake of if. If Witches 
were not kin to Devils, they would never fell their fouls for 
a power to do hurt : And how little do tyrannical world- 
lings confider, that under a mask of Government and Honour 
they do the fame ? 

Let the mrldthcvi Yi Joyce while tve lament and weep : Our 
farrow fhaH be fpeedily turned into joy, and our joy Jh all no man 
then tak^ from us, Job. 16. 20,22. Envy not a dying man 
the happinefs of a feather- bed, or a merry dream. You think 
it hard in them to deny you the libtrfics and comforts of this 
x Ufe 5 though you look for Heavfn 1 And ml\ you be more 

*- cryel 

7 2 The Life of Faith. 

cruel than the ungodly ? Will you envy the trilling commo- 
dities or delights of earth, to thoft that are like to have no 
more, but to lye in Hell whfn the fport is ended ? It is un- 
Kcafonable impatience that cannot endure to fee them in filks 
and gallantry a few daics, that mutt be Co cxtrcamly miferablc 
forever. Your crums, ard leavings, and overplus is their 
AIL* And will you grudge them this much? 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 fruit of your adverfity t for the fruit of their projpe- 

Affliction maketh you fomewhat more calm, and wife, and 
fobcr* and cautclous, and considerate, and prevenreth as well 
ascureth (in. Profperity mikes them ("through their abufc) 
inconsiderate* ra(h, infcniible, foohfh, proud, unpcrfwadable. 
-And the turning way of the ftmple jl^yeth them, and the prof 
ferity of fools dejtroyetb them, Pro v. i. 32. It's long fince La- 
zaruSs fores were healed, and his wants relieved \ and long 
fince Dives fcaft was ended. O let me rather be affl dfrcd, than 
rejected) and be a door-keeper in thchoufe of God, than 
dwell in the tents of wickedness : and rather be under the rod, 
than turned out of doors. Look wirh a ferious Faith upon 
Eternity, and then make a great matter of enjoyments or iuf- 
fcrings here if you can. Great joyes and forrows forbid men 
to complain of the biting of a Flea. Thunder claps drown a 
whifpering voice. 

O what unbelief our impatiency and difquietnefs in fufTer- 
ings do diicover ! Is this living by faith ? and converging in 
another world ? and taking God for All, and the world for 
Nothing? Whit! makefucha do ofpnverty, imprifonment, 
injuries, difgrace, with Heaven and Hell before our eyes ? Ihe 
Lord vouch fafe we that conditisn, in which I pall be near eft to 
himfelf y and have w oft communion with Heaven ■> be it what it 
will be for the things of earth. Thcfc are the defircs to which 

To tban^God for the fruit of faft effldhns, as the mod ne- 
ceiTary mercies of our lives (asfome of us have daily caufe)and 
at the fame time to be impatient under frefent affltfiions, or in- 
ordinately afraid of thofefa com:, is an irrational as well as un- 
believing incongruity. Are 

the Life *f Faith. 73 

Arc wc derided, (landcred, abufed by the ungodly } If we 
repine that we have enemies and mutt fight i we repine that 
we are Chritts fouldires, and that is, that we are Chriftians. 
\_£uomodopoteft imperator militum fuorum virtutemprobare y nifi 
babuerit bo(tem] faith LaQantiw. Enemies of God do nor ufe 
to fi&htproffjftdly againft hi /u'/, but againft his fouldiers [Nott 
qui contra ipfnm Veum pugnent, fed contra milites ejus inquit 
idem'] If the remnants of good nefs had not been a derifion 
among the Heathens themfclves, in the more fobcr fort, a 
Heathen would not hive faid, [Nondum Mix es,fi non te turba 
derifcrit : fibeatus vis tjp, cogitahoc primum contemner e, & ah 
aliis contcmrti. Sen.] Thou art not yet happy, if the rabble de- 
ride thee not : If thou wilt be blcffed, learn firft to contemn this 9 
and to be contemned of others.'] Nobody will deride or pcrfe- 
cute us in Heaven. 

5 . Improve your talents and opportunities in your callings at 
Believers* ejpeciaBy you that are Governours. God is the origi- 
nal and end of Government.Thchighcft are but his minifters, 
Rom. 13.6. This world is but the way unto another. Things 
feemxt for things unfe en : And Government is to order them 
to that end : Efpecialiy by terrifying evil doers, and by pro- 
moting holinefs in the earth. The Moral as well as the Na- 
tural motion of inferiour agents, muft proceed from the in- 
fluence of the fuperiour. The# ring and the end of every a&ion 
truly good, are out of fight. Where thefcarcnot difcerncd, 
or are ignorantly or malicioufly oppofcd,the adion is vitiated, 
and tendeth to confufion and ruine. God is the end of all 
holy actions i and carnal felf \% the end of fin. If God and felf 
arc infinitely diiiind , you may eafily fee that the actions ma- 
terially the fame, that arc intended to fuch diflant ends^ muft 
needs be very diftant. Nothing but faving Faith and Holinefs 
can conquer felfifhnefl in the lo weft of the people. But where 
the flefh hath more plentiful provifion, and felf is accommo- 
dated with the fullcft contents of honour and pkafure that 
the world affords, how difficult a work then is felf - deny all 
And the reign of the Bern is contrary to the reign of Chrift. 
Where the flefh and vifible things bear fway, the enemy of 
Chriit bears fway. The carnal mini is enmity againft God > for 
itiinotfubjtQtokk Law % nor can be % Rom f 8 7. And how 

L Chiifll 

j a The Life of Faith, 

Chrifts enmits will receive his Lttvs, and ufe his Mrffcngers, 
and regard his wties and ftrvants, (he moft of the world have 
experience to their coft. The intercft of the flelh, being con- 
trary to Chrifts intereft, the competition mamtaincth a con- 
tinual conflict The Word of God doth fecm to be againft 
them : The faithful Miniftcrs that would fave them from their 
fins, dofcemto wrong them, and deal too boldly with them. 
Were it an E/ijafc, he would be called, The trwbler of Ifratly 
and met with an [Haft tbou found we mine enewy] No mca- 
fuicof prudence, knowledge, piety, innocency, meeknefs or 
felf denyal, will ferve toappdfe the wrath and difpleafure of 
this carnal enmity. If it would, the Apoftlcs had efcaped it ; 
or at leift it would not have fallen fo furiouflyupon Chrift 
h mfclf. Nay,thefc are the oyl that incrcife the flame. And 
Satan hath ftill the bellows in his hard : He knoweth that if he 
can corrupt or win the Commander, he can rout the Army, 
and ruine them with the gr* atcft eafe. It hath been Satans 
grand defign, fincc the Chriftian name was known on earth, 
to advance the felpjh intereft of men againft the intcreft of 
Chrift > and to entangle the Rulers of the world in fomc 
caufc, that Chrift, and his Word, and Servants cannot favour, 
and fo to make them believe that there is a ncceffity on them 
to watch againft, and fubdue the intcreft of Chrift. As if it 
were nccclTary that the fhore be brought to the boat, and not 
the boat to the fhore : And that the Phyfician be brought to 
the Patients mind, or elfe deftroyed or ufed as his enemy. I 
am afraid to fpeak out the terrible words of God in Scripture, 
that are againft fuch perfons, left you (hould mifundcrftand 
me, and think I mifapply them. But Chrift fearcth no man, 
and hath not fpoken his Word in vain \ and his MefTcngers 
rnuftbefaithfuU for he will bear them out*, and preventive 
cautions are caller and fafer than reprehenfivecorrafives. I will 
but refer you to the texts, that you may perufc them, Mattb. 
21.44. Mattb. 18.3. 6. Matth. 25,40, 45 Lukf 18.7.P/W.2. 
Luks 19.27. A&s 9. 4, 5. 17^2.15,16. Read them with 
fear ai the Words of God. Blcflcd arcthofc Rulers and Na- 
tions of the Earth, that perceive and efcipe this pernicious 
fnaie of the grand deceiver, that with all his fubtilty and indu* 
(try, endcavoureth to breed quarrels, and few distentions be- 
tween them and the univcrftl King. The 

The Life of Faith. 75 

The more God giveth to the carnal and unwife, the more 
they think themfelvcs engaged againft him > becaufc by his 
commands he feems to take it from them again, by eroding 
the flcm, which would ufc it only to fulfil its lufb. Like a 
Dog that fawneth on you till he have his bone *, and then 
inarleth at you, left you take it from him > and will fly in your 
face if you offer to meddle wit-h ir. Men readily confefs that 
they have their wealth from God> becaufcit cannot be denyed, 
and becaufc they would ufc the name of God, as a cover to 
hide their covctoufnefs, and unlawful waies of getting : But 
if you judge by their ufage of it, and their returns to God » 
you would think that they believed, that they had nothing at 
all from God, but fomc injuries \ and that all their benefits 
and good were from themfelvcs. The Turk:(h and Tarta- 
rian Emperour will fay, that all his grandeur and power is 
from God i that by making it moft Divine, he may procure 
the more reverence and obedience to himfelf; But when he 
hath faid fo for his own intercft, he uleth the fame power 
againft God and hie inter eft j to the banifhingof his Word and 
holy Wotfhip, and the forbidding the preaching of the 
Gofpcl of falvation i and to the cherilhing of tyranny , 
pride and Iuft : As if God had armed them againft himfelf, 
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 opprciTors. 

As a believing Fafior is a Prieji 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 names to 
God : So believing Governours of civil Societies or Families, 
receive from God a power to rule the fubjeds for their good, 
and they ufc it to make the fubje&s good, that God may be 
pleafcd and honoured by all ! And the obedience which they 
require, is fuch as may be given to God in them. They take 
power from God to ufe it for God, and arc fo much more ex- 
cellent than the greateft of ambitious carnal Princes, as the 1 
plcafing and honouring of God, is a more excellent defign and 
work, than the gratifying 0! flcfhly luft, and the advancement 
of a lump of clay. The Kingdoms of the world would all be 

L 2 uftd 

y6 The Lije of Faith. 

ufcdasthc Kingdoms of ihc Lord, iftheevcilaihng Kingdom 
were well believed. The families of men would be fanCtified 
as Churches unto God, if the etcrnil houfe not made with 
hands, were truly taken for their home, and their trade were 
to lay up a treafure in Heaven. In Cities and Countries Bre- 
thren would dwell in holy peace, and all concur in honour- 
ing God, if once th y were made tellow Citizens with the 
Saints, and (h- lr Burgi fh<p and convcrfation were in Heaves, 
Epbef. 2 19 Phil 3. 20, 21. 

6. Refijt lemptainns as Believers. If you live by Faith, then 
fight againft the world indfle/b by Faith. Faith muft be your 
helmet, and the Word of Fiith muft be yourffiield, Epb. 6.16. 
And your vidoryi t felfmuft be by Faith, 1 J oh, 5.4. If Satan 
tell the fLfh of the preferment, riches, or the plcafures of luh\ 
anfwer him with a believing forefigbt of Gods Judgement, and 
the/i/e to come. Never look on the baits of fin alone, but 
ftill look at once on God and on Eternity ; As a juft Judge 
will hear both pirrics fpeak, or fee their evidences before he 
will determine : So tell nc Tempter, that as you have heard 
what flelhly allurements can fay, you will fee alfo what the 
Word of God faith, and take a view of Heaven and Hell, and 
then you will anfwer him. 

7. Ktjoyct as Believers. Can Faith fet open the windows of 
the foul, and no light of heavenly plcafures enter ? Can it 
perufc the Map of the Land of Promife, or ke and taftc the 
feunch of Grapes, without any fwectnefs to the foul > That 
is the true/1 Belief of Heaven, which maketh men likeft thofc 
that are in Heaven : And what is their chkraUer, xoor\ and 

{ortion, but the Joyes of Heavenly Light and Love ! Can wc 
elieve that wc (hill live in Heaven forever ? Can wc believe 
that very fhorrly wc (hall be there ? and not re'pyce in fuch 
believing ? I know we commfnlif fay, that the uncertainty of 
our proper title, is the caufc of all our want of joy : But if 
that were jff, if that were thcfvji *nd greateft caufc, and our 
belief of the fromtfe it fc If were lively \ wc fliould at leaft/rt 
#ar hearts on Heaven as the mc ft delightful and tUfirable ftatc: 
and Love would work by more eiger defires, and diligent/rr^- 
ings % till it had rcacht aiTurancc, and cafi out thchinderanccs 
of our joy. How much would a mecx Philofophcr re Joyce, if 


The Life of Faith. 77 

he could find out natuial evidence, of fo much as we know by 
Filth? You may perceive what their content in finding ir, 
would be, by their exceeding pains in feckjng. The unwea- 
lied ftudics by day and night, which many of them ufed, with 
the contempt of the riches and greatnefs of the world, do tell 
us how glad they would rnve been, to have fcen but half fo 
fir as we may. If they could but difcover more clearly and 
certainly, the principles, and elements, and forms of Beings > 
the nature of fpirits j the ciufes of motion \ the nature and 
caufc of light and heat i the order, courfcand harmony of the 
univerfil fyftcme of the world > what joyful acclamations 
would this produce, in the literal ftudiousfort of men ! what 
joy then (hould it be to us, to know by Faith the God that 
made us •> 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 fpirirs of the juft with Chrift, the Judgement which all 
the world mult undergo, the work and company which wc 
(hall have hereafter, and the endlefs joyes which all the fan- 
ftificd (hall poiTefs in the fight and Love of God for ever ? 
How bleiTed an invention would it be, if all the world could 
be brought again to the ufe of one univerfal language ? Or if 
all the Churches could be perfectly reconciled, how joyful 
would the Author of Co great a work be ? (hould we not 
then rejoyce who forefce by Faith, a far more perfect union 
and content, than ever mult be expend here on earth. 

Alas, the ordinary Ictvncfs of our Comforts doth tell us, 
that our Faith is very, fmall ! I fay not fo much [The fjrwrrs 
of a doubting heart] as the UttU joy which we have in the fore- 
thoughts of Heaven, when our title feemeth not much doubt- 
ful to us : For thofe firrotvs (hew, that fuch eft cent it a jyful 
pacc y and voould rejojee if their title were but cleared ; Bat 
when we have neither the forrotv or folicitoufnefs of the af- 
fli&edfoul, nor yet the j*y which is any whit fuiuble to the 
belief of fuch cverlafting joyes, wc may know what to judge 
of fuch an unerTedual belief » at beft, it is very low and feeble. 
It is a joy un^eak^hle y and full of glory, which unfeen things 
mould caufe in a Believer, i Vet. i, 6, 7, 8. Becaufe it is ^zm ex- 
feeding eternal tv eight of gtory, which he bclicvcth, 2 Cor. 4, 
!7>aS. L 3 Omally, 

78 The Life of Faith, 

8. Finally, Learn to Vie atfo as Believers. The life of Faith 
muft brirvg you to the very entrance into glory : where one 
doth end, the other begins. As our dark life in the womb 
by nutriment from the Mother, continucth till our paffagc 
into the open world. You would die in the womb, if Faith 
fhould ceafc, before it bring you to full intuition and fruition, 
Heb. 11. 22. By faith Jofeph when he died made mention oft be 
departing of the children of Ifrael. Jofephs faith did not die 
before him, Heb. 11. 3. Theft all died in faith, conf effing that 
they were grangers and pilgrims on the earth, and declaring 
that they fought a better Country. They that live by faith, 
mad die in faith i yea and die by faith too. Faith muft fetch 
in their dying comforts. And O how full, and how near a 
treafure hath it to go to ? To die to this world, is to be born 
into another. Beggars are beft when they are abroad. The 
travail of the ungodly is better tothcrri than their home. But 
the Believers home is fo much better than his travail, that he 
hith little caufc to be afraid of coming to his Journeys end i 
but (hould rather every ftep cry our, O when (hall I be at 
home with Chrift ! Is it Earth or Heaven that you have 
frayed for, and laboured for, and waited^ and fuffsred for 
cill now > And doth he indeed pray, and labour, and fuffet for 
Heaven, who would not come thither > 

It is Faith which overcometh the world and the fhfh, 
which muft alfo overcome the fears of death j and can look 
with boldnefs into the loathfomc grave, and can triumph over 
both as victorious through Chrift. " It is Faith which can 
* € fay, [Go forth O my foul > depart in peace : Thy courie is 
"finifhed :Thy warfare is accomplished : The day of triumph 
" is now at hand: Thy patience hith no longer work: Go 
Cl forth with joy : Thc-morning of thy endlcfs joyes is near i 
<c and the night of fears and darknefs at an end; Thy terrible 
" dreams are ending in eternal pleafures : The glorious light 

V will banifh all thy dreadful fpedicrs, and rcfolve all thofe 
" doubts which were bred and cherimed in the dark : They 
<c whofc employment is their tfearintfl and toil y do <akc the 
" night of dartyt e ft and uffation for their reft : But this is thy 
cc vpearinefs : Vefcft of aBion is thy toil \ a <1 chy moft grie- 
" vous labour is to do too little work : Ad thy unccflknt 

•; vifi9ft, 

■ - ■ — -II ■ » . 

M« I//L' of Faith. 79 

u ri/iow, Ln f . nd Praife, will be thy-unccf&nt eaie and plea- 
sure i and thy cndlcfs work, will be thy cndlcfs red) De- 
" part, O my foul, with peace and gladncfs ! Thou Icavttt 
u not a world, where Wifdom and Piety, Juftice and Sobric- 
ct ty, Love, and Peace, and Order, do prevail i but a woxld 
?• of ignorance and folly i of bruitiftS fenfuality and ragei of 
" impiety and malignant enmity to good i a world of inju- 

* ftice and oppreflion > and of confullon and diftra&ing ftrifes ! 
" Thou goeft not to a world of darknefs, and of wrath i but 
€t of Light and Love ! From hellifh malice, to perfeft amity i 
" from Bedlam rage, to perfect wifdom >from mad confafion, 
^ to perfect order j to fweetcft unity and peace i even to the 
" fpirits of the juft made perfed, and to the celcftial glorious 
c< City of God ! Thou goeft not from Heaven to Earth, from 
<l holinefs to fin, from the fight of God, into an infernal dun- 
ct gcon i but from Earth to Heaven } from fin and impcr- 
41 fc&ion unto perfect holinefs ; and from palpable darknefs, 

* into the vital fplcndour of the face of God ! Thou goeft 

* not amongft enemies, but to deareft friends ; nor amongft 
<c meer ftrangcrs, but to many whom thou haft known by 
'* %bt, and to more whom thou haft known by faith, and 
" muft know by the fweeteft communion for ever. Thou 
"goeft not to unfatisficd Juftice, nor to a condemning unre* 
" conciled God ; but to Love it felf i to infinite Goodnefs; the 
11 fountain of all created and communicated good , to the 
" Maker, Redeemer and San&ificr of fouls i to him who prc- 
** pared Heaven for thee, and now hath prepared thee for 
M Heaven ! Go forth then in triumph, and not with terrour, 
"O my foul! The prize is won; Poftefs the things which 
11 thou haft fo long prayed for, and fought J Make hafte and 
,€ enter into thy Mafters joy / Go view the glory which tho* 
c< haft fo long heard of - 7 and take thy place in the heavenly 
11 Chore > and bear thy part in their celcftial melody! Sit 
"down with Abraham^ 1/aac and Jacob in the Kingdom of 
"God! And receive thit which Chrift in his Covenant did 
11 promifcto give thee at the laft. Go boldly to that blefied 
" God, with whom thou haft fo powerful a Mcdiatour, and 
" to the Throne of whofe grace, thou haft had fo oft and 
" fwtct accefs. Mgwvcnb«thy fwior forrow, what can 


8 The Life of Faith, 

«*be.thyjoy? and where wilt thou tuvc refuge, if thou fly 
"from God } If pcrfedfc cndlcfs pleafures be thy tcrrour, 
« where then doft thou expect content ! If grace have taught 
« thee long ago, to prefer the heavenly and durable felicity \ 
" rcfufe it not now when thou art fo near the port ! if it have 
" taught thee long ago, to be as a ftrangcr in this Sodont> and 
" to renounce this finful world and fle(h » linger not now as 
«' unwilling to departs repent not of thy choice, when all 
ci that the world can do tar thee is paft , repent not of thy 
41 warfare, when thou haft got the victory *, nor of thy voy- 
" age, when thou art paft the florins and waves, and ready 
cc to land at the haven of felicity. 

Thus Faith may ling our Nunc dimittv, when the fl.fli is 
lothcft to be diffblvcd. 

But we mutt live by faith, if we would thus die by faith. 
Such a death doth not ufe to be the period of a flcfhly worldly 
life > nor of a carelcfs, 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 bitter world without it. It 
cofleth worldlings no fmall care to die in an honourable or 
plentiful efl ate, (that they may 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 jj and that their paflage to Hea- 
ven may be as a Gamels through a Needle J And may a be- 
lieving joyful death be expected, without the preparations of 
extrcife and experience in a believing life f Nature is fo much 
afraid of dying, and an incorporated foul\$fo incarcerated in 
fenfe, and fo hardly rifcth to ferious and fatisfying apprehen- 
sions of the unfeen world, that even true Believers, do find 
it a work of no fmall difficulty, to defire to depart, and be 
with Chrift, and to die in the joyful hopes of faith. A 
httlc abatement of the terreurs of death, a little Supporting hope 
and peace, is all that the greater part of them attain, inflead of 
the fervent defircs, and triumphant joyes, which the lively 
belief of end It ft glory fhould produce. O therefore make it 
the work of your lives ! of all your lives ! your greateft work'* 
four cQflftwt work>to live by faith > that the faith which hath 


The Life of Faith. 8 

rirft conquered all the reft of your enemies, may be able alfo to 
overcome the laft i and may do yourlaft work well, when it 
hath done the reft. 
~T*AB.T.]I. ___ 


VinBhns bcn> to live by Faith : And firft how to ftrengthen 
Faith : Andfecondty, the natural truths prefuppofed to be eon- 

THe Directions which I (hall give you, as helps to live 
by Faith, are of two ranks, i. Such as tend to the 
ftrevgthewHg of your Faith. 2. Such as tell you how to 
ufe it. 

The firft is the greateft 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 commoncft rcafon why we ufe but little % 
is becaufc we have but little to ufe. 

But on this fubjtdk (Tuppofing it moft weighty,) I have 
written many Trcatifes already ("The fecond part of the Saints 
Reft: The Unreafonablencfs of Infidelity; And laft of all, 
The Reafons of the Chrifiian Religion : Betides others which 
handle it on the by.) And fomewhat is faid in the beginning 
of thisdifcour(e. But yet becaufe in fo great a matter I am 
more afraid of doing too little than too muchi I will here 
give you an Index of fome of the chief Helps, to be clofc to- 
gether before you for your memories, to be the conftant fuel 
of your Faith, 

In the work of Faith, it is firft needful that you get all the 
preiequifite Helps of Natural Light, and be well acquainted 
with their Order and Evidence, and their Vfefultsefs to befriend 
the fupcrnatural revelations ; For it is fuppofed that we arc 
wen before we are Cbrifiians : We were created before we 
were redeemed : And we muft know that there it a God, be- 
fore wc can know that we have offendedhint, or that we need 
* Saviour to reconcile us to him : And wc muft know that we 

M have 

8 2 The Lift Of Fail h. 

have reafonable fouls, before we can know that fm hath cor~ 
rupted them, or that grace muli fan&ifie them : And we muft 
know, that whatfocver God faith is true, before we can be- 
lieve that the Scripture is true, as being hit revelation. Faith 
is an t6t otRcafon* and Believing is a kind of knowing ; even 
a knowing by the tejYimmy of him whom wc believe j becaufc 
we have fufficicnt reafon to believe him. 

2. And next wc mud be well acquainted with the evidence 
of fupernatural Truth, which prefuppofeth the forcfaid Natu- 
ral Verities. 1 (hall fee both before you briefly in their order. 

1. lhir\ well of the nature of your fouls \ of [their faculties or 
powers, their excellency y and their proper ufe : And then you 
will find, that you arc not mecr brutes, who know not their 
Creatour, nor live not by a Law v nor think not of another 
world i nor fear any fuifcrings after death : But that you have 
reafon, free- will, and executive power to kpew your Mak^r, and 
to live by Rule, and to hope for a Reward m another life, and 
to fear a pumfliment hereafter. And that as no wife Artificer 
maketh any thing in vain v fo God is much lefs to be thought 
to have given you fuch fouls and faculties in vain. 

2. Conlldcr next how all the world declaretb to yeu, that 
there is a God y who is infinitely powerful, wife and good* And 
thas it is not poiTible that all things which we fee (hould have 
no caufc > or that the derived Power, and Wifdom, and Goodnefl 
of the creature, (hould not proceed from that which is more 
excellent in the firfi and total caufc : Or that God mould 
give more than he had to give. 

3. Confidcr next, in what Relation fuch a creature ntufi 
needs fland to fuch a Creatour : If he made us of Nothing, it is 
not poffible, but that he muft be our Owner, and we and all 
things absolutely his Own :. And ii he be our Makstt 
and Owner, and be infinitely powerful, wife and good > and we 
be Reafonable- free* agents, made to be guided by Laws or Moral 
Means unto our end i it is not pofliblc but that wc (hould 
fiand related to him, as fnb'yUs to their rightful Governour. 
And jf he be our CreaUur, Owner and Ruler, and alfo infinite- 
ly C?W, and the grand Btnefa&w of the world ; and if the 


The Life of Faith. 83 

nature of our fouls be, to Love Good as Good > it cinnot be pot 
iible, that he fhould not be our End, who is our Greatour » and 
that we (hould not be related to him as to the Cbiefefi Good, 
both originally as our BenefaQor, and 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 abfolutely bis Own, you (hould willingly be at his abfolute 
difpofe: And if he be your Soveraign Ruhr, you (hould labour 
moft diligently to kpowbi s Law s, and abfolutely to obey them. 
And if he be infinitely Good, and your BemfaUor and your End, 
you are abfolutely bound to hove him moft devotediy, and 
to place your own felicity in his Love. All this is fo evidently 
the duty of man to God by nature, that nothing but madncis 
cm deny it. And this is it which we call Sanftification, or 
Holintfl to the Lord. And our cohabitation and relation to 
wen, will tell us, that Juftice and Charity are our duty as to 
them. And when a man is fully fatisfied that Holinefs, Ju- 
ftice and Charity, arc our duty, he hath a great advantage for 
his progrefs towards the Chriftian Faith. 

To which let me add, that as to eur f elves alfo, it is un- 
deniably our duty to take more care for our fouls, than for 
our bodies, and to rule our fenfes and pafftons by our Rea/on, 
and to fubjc& our Zon^r faculties to the higher, and fo toufe 
ill fenfthle and prefent things, as conduccth to the public^ 
good, and to the advancement of our nobler pair t, and to our 
greateft benefit, though it crofs ou* fenfual appetites. 

All this bcrng unqucftionably out natural duty, we fee that 
man was made to live in Holinefi, Juftice, Charity, Temperance, 
and rational regularity in the world. 

5 . When you have gone thus far, confider next how far men 
are generally from the performance of this duty: And how 
backward human* nature is to it,even while they cannot deny 
it to be their duty ; And you will foon perceive that God who 
wade it their duty, did never put in them this enmity thereto : 
nor ever made them without Jonie aptitude to perform it. And 
if any would infer that their indiffofedwfs proveth it to be 
none of their duty, the nature of man will fully confute him i 
and the conicience and confeffion of all the fobcr part of the 
world. What wretch fo blind (if he believe a Deity) who 

M 2 will 

84 The Life of Faith. 

■ i ' ' ** ' ■ ■ , ■ ■ ■ i 

will not confcfs that he (hould love God with ill his heart, 
and that Jultice, Charity and Sobriety are his duty *, and that 
his fenfe (hould be ruled by his reafon, &c ? The evidence be- 
fore given is not to be denyed. And therefore fomcthing is 
marr'd in nature. Some enemy hath feduced man. And focne 
^ able ch^ge hath befallen him. 

6. Yea, if you had no great back wardnefs to this duty your 
felf, confider what it muji cofl you faithfully to perform it % 
in lueh a malignant world as we now live in ? what envy 
and wrath, what malice and perfecution, what oppofition 
and difcouragements on every fide we muft cxped ? Univer- 
fal experience is too full a proof of this, (Befidcs what it 
cofteth our reftrained fle(h ) 

7. Proceed then to think further, that certainly God hath 
never appointed us fo much duty, without convenient Motives to 
perform it. It cannot be that he (hould make us more noble 
than the brutes, to be more miferable : O* that he (hould 
make Holincfi our duty, that it might be our lofs, or our cala- 
mity. If there were no other life but this, and men had no 
hopes of future happinefs, nor any fears of punifhment, what 
a Hell would this world be ? Hearttvicfydnefs would be but 
little feared i nor heart-duty regarded : Secret fin againft 
Princes, States, and all degrees, would be boldly committed, 
and go unpunifhed (for the moft partj The fins of Princes, 
and of aU that have power to defeat the Law, would have 
little or no rcftraint : Every mans intereft would oblige him, 
rather to offendGod y who Co feldom puni(heth here, than to 
of end a Prince, or any man in power, who feldom lets offences 
againft himfelf go unrevenged : And fo man, more than God, 
would be the Ruler cftheworld, that is, our God. 

Nay acluaVy the h opes and fears of another life, among moft 
Heathens, Infidels and Hereticks, is the principle of Divine 
Government, by which God kecpeth up moft of the order 
and virtue which is in the world. 

Yea, think what you (hould be and do your fclf i as to ene- 
mies, and as to fecret faults, and as to fenfual vices, if you 
thought there were no life but this ; And is it poflible that the 
infinitely powerful, wife and good Crcatour, can be put to 
govern all mankind, by mecr deceit, and a coutfe of lyes ? as if 
he wanted better means } By 

The Life of Faith. 85 

By how much the better any man is, by fo much the moic 
regardful is he of the life to come, and the hopes and fears of 
another life, ire fo much the more prevalent with him : And 
1$ it pclfible that God mould make men good, to make them 
the molt deceived, and mod mferable i Hith he commanded 
all thefe tares to be our needlejs torments, which brutes, and 
fools, and foaifh finncrs do all fcapc ? Is the grcateft obe- 
dience to God, become a fign of the grcateft folly, ox the way 
to the greateft lofs or difappointmcnt ? 

Wc are all fure that this life is (hort and vain : No Infidel 
can fay that he ufure that there is no other life for us : And 
if this befo, reafon commandeth us to prefer the pffibihties 
of fuch a life to come, before the certain vanities of this 
life : So that «vcn the Infidels uncertainty will unavoidably 
infer, that the fref erring of the xoorldtocome is our duty ; And 
if it be our duty, then the thing in it fclf istrue: For God 
will not make it zMntens duties in the frame of their nature^ 
tofcek tnVtopia, and purfue a (hadow i and to fpend their 
daies and chiefeft cares for that which is not > Godlinefs is not 
fuch a dreaming night- walk. 

Confciencc will not fuffer dying men to believe that they 
have more caufe fo repent of their Godlinefs, than of their fin, 
and of their feting Heaven^ than of wallowing in their 

Nay then, thefe heavenly defires would be thtnsfelves ourfinr, 
as being the following of a lye, the afpiring after a fhtc 
which is above us, and theabufc and lofs of our faculties and 
time : And (enfuality would be likcr to be our virtue, as being 
natural to us, and a feeking of our mod real felicity. 

The common confciencc of mankind doth juftifie the wif- 
dora and virtue of a temperate, holy, heavenly perfon i and 
acknowledged that our heavenly defires are of God:. And 
doth God give men both natural faculties, which (hall never 
come to the perfeQion which is their End? and alfo gracious 
defires, which (hall but deceive us, and never be fatished ? If 
God had made us for the e npyme nts of brutes, he would have 
given us but the knowledge and defires of brutes. 

Every King and mortal Judge can punifti faults againft 
Man with death ; And hith God no greater or further punito- 
ry! 3 ment, 

86 The Life of Faith. 

menf, for fins as committed againft bimfelf? And arc his re- 
wards no greater than a mans ? 

Thcfc, and many more fuch Evidences may aflbre you, 
that there is another life of Rewards and fHnijhments \ and 
that this life is not our final ftate, but only a time ofprepa* 
ration thereunto. Settle this deeply and fixedly in your 

8. And look up to the heavenly Regions, and think, lstbit 
world fo replenished with inhabitants, both Sea, and Land, 
and Air it (elf ? And can I dream that the v aft and glorious 
Orbs and Regions, are all uninhabited? Or that they have not 
more numertus and glorious poffciTors, than this fmallopacous 
fpot of earth. 

And then think, that thofc higher crea.ures are inttlettual 
§irits : ("This is many waies apparent) and alfoof the com- 
munion which they have with mm ; And when we find alfo 
an intellectual nature in our felvcs, why (hould wc not be- 
lieve, that our likfnefs of nature, doth infer our likfnefs in our 
future duration and abode. 

9. And mark well but the inward and outward temptations^ 
which folieite au the world to fin i and what notable Evidences 
there be in many of them, of an invifible power , and you will 
cafily believe that man hath a foul to fave orlofc, which is of 
longer duration than the body. 

10. Laftly, If yet there be any doubt, confider but of the 
fenfible Evidences of Apparitions, Witchcraft and Pt>flijjiws % 
and it cannot chufc but much confirm you : Though 
much be feigned in hiflorics of fuch things, yet the world 
hath abundant evidence of that which was certainly unfeign- 
ed. Sec the Devil olMafcon, Mr. Mompefjons ftory lately aC%- 
cd and publifhcd : Remjgius*, Bodins, Vandus, &i. of Witches, 
Lavater de SpsUris > and what I have written clfc where. 


The Life of Faith. 87 


?le true Method of enquiry into the fupernatural Evidences of 
Faith, andKules therein to be offered. 

WHen you have thus feen what evidence there is of 
GOD, and his Government, and of a life of reward 
and punifhment hereafter, and of the natural obligations 
which he on man to a holy, juft, and fober life •, and of the de- 
praved ftatc of the world, which goeth fo contrary to fuch 
undoubted duty i and how certain all this is even by natural 
tevelationv proceed next to confider what fupernatural reve- 
lation God hath added, both to confirm you in the fame 
Truths, and to make known fuch other, as were neceiTary for 
rmnkind to know. Where I muft firft direct you in the 
true Method of Enquiry, and then (et before you the things 
xhemfelves, which you are to know. 

1. Thinly not that every unprepared wind is immediately ca- 
pable of the Truth ( either thit, or any other, except the firft 
principles which are nota per fe, or are next to fenfe.) All 
truth requireth a capacity, and due preparation of the reci- 
pient : The plaineft principles of any Art or Science, are not 
undcrftood by novices at the firft fight or hearing. And there- 
fore it were vain to imagine that things of the greateft di- 
ftancc in hiftory, or profundity in do&rine, can be compre- 
hended at the firft attempt, by adifufed and unfurniftied un- 
derstanding. There muft beat leaft, as much time, zndftudy, 
and fre/pfuppofed and ufed, to the full difccrning of the evi- 
dences offaith, as are allowed to the attainment of common 
Sciences. Though grace, in lefs time, may give men fo much 
light as is nccefTary to filvation j yet he that will be able to 
defend the Truth, and anfwer Objections, and attain 
cftablilhing fatisfa&ion in his own mind, muft (ordinarily^ 
have proportionable helps, and time, and flu-dyes > unlefs he 
look to be taught by miracles. 

2, fr;m«iibcr that it is aprafifcal and heavenly doSrine 


88 The Lijc of Faith. 

which you are (o learn .' It is the Art of loving God, and be- 
ing happy in his bve. And therefore a worldly, fenfual, vicious 
foul, mull needs be under very great difadvantage for the re- 
ceiving of fuch a kind of Truths. Do not therefore impute 
that to the doubtfulnefs of the Vo8rine, which is but the erT:<$ 
of the enmity and incapacity of your minds : How can he pre- 
fcntly relhfti the fpiritual and heavenly doctrine of the 
Gofpel, who is drowned in the love and. care of eonfrary 
things ? Such men receive not the things of the Spirit ; They 
fcem to them both fee I 'ijhnefs zxiiunde fir able. 

3. Ihink^not that the biflory of things dmefo long ag>, and 
fo fareff, fliouldhave no more obfeurities, nst be liable to any 
more Objections, than of that which was done in the time and 
Country where you live. Nor yet that things done in the pre- 
fence of others, and words fpoken in their hearing only, (hould 
be known to you other wife than by bifiorical evidence, (unlcfs 
every Revelation to others, muft have a new Revelation to 
bring it to each individual perfon in the world.) And think 
not that he who is a Granger to all other helps of Church- 
hiftory, (hould be as well able to underthnd the Scripturc- 
hiftory, as thofc that have thofe other helps. 

4. Thinl^not that the narrativt of things dwe in a Country 
and Age fo remote, and to us unknown, jhould nst bat e many 
difficulties, arifing from our ignorance ef the ptrfons, places, 
manners, cuftoms, and many circumftanca, which if we had 
known, would eafily have refolvcd all fu/h doubrs. 

5. Thinks not that a BooJ^ which wai written fo long ago, in 
fo remote a Country, in a language which ftw dofuly uiderftand, 
and which may fmce then have f<veral changes, as to phralcs, 
and proverbial and occafional fpeeches, (hould have no more 
difficulties in it, than a Book that were written at home, in 
the prefent Ages in our Country language, and the mod ufual 
dialect. To fay nothing of out own language, what changes 
arc made in all other tongu.s, fince the times that the Gofpel 
was recorded ? Many proverbial fpeeches and phrafes may 
be now difufed and unknown, which were then moil eatle 
to be undcrflood. And the tranferibing and prefcrving ef the 
Copies, require us to allow for fome detc&s of humane skill 
and indutiry therein. 

6. lender- 

The Life of Faith. 89 

6. Vnderftand the different forts of Evidence, twbich are re- 
quifite to the different matters in tht holy Scriptures. The mat- 
tcrs of fad require hiftorical evidence (which yet is made in- 
fallible by additional miracles.) The miracles which were 
wrought to confirm our hiftory, arc brought to our know- 
ledge only by other hiflory. The Dodrines which are evident 
in nature, have further evidence of fupernatural revelation,, 
only to help us whofc natural fight is much obfcured. But it 
is the fupernaturalVMrines, Precepts and Fromifes, which of 
thcmfelvcs require fupernafural revelation, to make them 
credible to man. 

7. Mijiaks net the true Vfe and End of the holy Scriptures. 
1. Think not that (he Gofpcl as written was the firft Con* 
flitutive or Governing Livp of Chrift,for the Chriftian Churches. 
The Churches were conftituted, and the Orders, and Office^ 
and Government of it fettled, and cxercifed very many years 
together, before any part of the New Teftament was written 
to them > much more before the writing of the whole. The 
Apoflles had long before taught them what was commanded 
them by Chrift i and had fettled them in the order appointed 
by the Holy Ghoft : And therefore you arc not to look for 
the firft determination of fuch doctrines or orders in the 
Scripture as made thereby i but only for the Records of what 
was done and cftablifhcd before: For the Apoftles being to 
leave the world, did know the flipperinefs of the memory of 
roan, and the danger of changing and corrupting the Chri- 
stian Doctrine and Orders, if there were not left a fure record 
of it : And therefore they did that for the fake ofpoftcrity. 

2. Joumuji notthinkjhat all it ejfential to the Chriftian Re- 
ligk% which is contained in the holy Scriptures : Nor that they 
•fe only the adequate former- record of that which is ftri&ly 
and primarily tailed our Religion, or Chriftianity. For there 
arc divers particular Books of the New Teftament, whicfc 
contain much more than is cfTcntial ta Chriftianity : And 
many appurtenances, and hiftories, and genealogies, and cir- 
cumftances are there recorded, which are indeed fubfervient 
hdps t& our Religion > but are not ftri&ly our Religion it 

8. At the ufc of the Scripture mutt thus be judged of, 

N according 

O The Life of Faith. 

according to the purp >fe of the holy Spirit i Co the PerjcftuH 
of the Scripture muft be judged of, in relation to its intended 
ufc. If was not written to b: a fyftcmc of Phyfickj, nor Ora- 
tory > nor to decide grammatical C jntroverfics about words \ 
but to record in apt exprcfiions the things which God would 
have men to know, in order to then faith, their duty, and 
their happinefs. And in this retped it is a perfed word. Bat 
you mult not imagine that it is fo far the word of God 
himfelf,as if God had (hewed in it his fullcft skill, and made 
it as pcifcd in every refped, both phrafe and order, as God 
coald do. And if you meet in it with (everal words, which 
you think arc lefs grammatical, logical, or rhetorical, than 
many other men could fpeak, and which really favour of fomc 
humane imperfcdion, remember that this is not at all dero- 
gatory to Chriliianity i but rather tendeth to the (lengthen- 
ing of our faith : For the Scriptures are perfect to their in- 
tended ufc : And God did purpofely chufc men of imperfect 
Oratory, to be his Apofilcs, that his Kingdom might not be in 
word, but in porter^ and that our faith might not be built 
upon the vfifdom and oratory of man, but on the fupernatural 
operations of the Almighty God : As Davids fling and ftonc 
mud kill Goliah : So unlearned men, that cannot out- wit the 
world to deceive them, (hall by the Spirit and Miracles con- 
vince them. Looking for that in the Scripture, which God 
never intended it for, doth tempt the unskilful into un- 

9. Therefore you mu(i be fure to diftinguifh the Chriftian 
Religion, which is the vital part or kernel of the Scripture;, 
from all the reft : And to get well planted in your mind, the 
fumm of that Religion it felf. And that is briefly contained 
in the two Sacraments, and more largely in the Creed, the 
Lords Prayer, and the Decalogue, the fummarye* of our Belief, 
Vefire and Prafiiee. And then wonder no more that the other 
parts of Scripture, have fomc things of lefs moment, thin that 
a man hath ringers, nails and hair, as well as a ftomach, heart 
and head. 

io. Diftinguifh therefore between the Method of the Cbri- 
ftian Religion, and the Method of the particular Boohs of Scri- 
ptures. The £*'& were written on fever al occaGons r and in 


The Life of Faith. 9 I 

feveral Methods i and though that method of them all, be 
perfect, in order to their proper end > yet is it notneceffary 
that there be in the Method no humane imperfection, or that 
one or all of them, be written in that method which is ufually 
mod logical, and belt. But the frame of Religion contained in 
thofe Books, is compofed in the mod perfect method in the 
world. And thofe fyftemes of Theology which endeavour to 
open this method to you, do not feign it, or make it of them- 
felves j but only attempt the explication of what they find in 
the holy Scriptures, Synthetically or Analytically: (Though 
indeed all attempts have yet fallen (hort of any full explication 
of this divine and perfect harmony.) 

n. Therefore the true Order of fettling your faith, is not 
firft to require a p roof that all the Scriptures is the Word 0) God - y 
butfirfl to prove the marrow of them, which is properly called 
the Chriftun Religion, andthen to proceed to ftr exgtb en your f ar- 
ticular belief of the reft. The contrary opinion, which hath 
obtained with many in this Age, hath greatly hindered the 
faith of the unskilful : And it came from a prepolierous care 
of the honour of the Scriptures, through an exceffive oppo- 
sition to the Papifts who undervalue them. For hence it 
comes to pafs, that every feeming contradiction^ or inconfiften- 
cy in any Book of Scripture, in Chronology or any other 
refptd, is thought to be a fufficicnt caufe, to make the whole 
caufe of Chriftianity as difficult as that particular text is : And 
lo all thofe Readers, who meet wi?h great or infeparablc 
difficulties, in their daily reading of the Scriptures, are there- 
by cxpofed fo equal temptations, to damning infidelity it 
felf; So that if the Tempter draw any man to doubt of the 
ftanding ftill of the Sun in the time of Jcjhua j of the life of 
Jonas in the belly of the Whale i or any other fuchpaflagc in 
any one Book of the Seripturcs, he muft equally doubt of all 
his Religion. 

But this was not the ancient method of faith : It was many 
years after Chnfis refurre&ion, before any one Book of the 
New Tcftament was written i and almoft an Age before it 
was nni(hed : And all that time the Chriman Churches had 
the fame Faith and B.e ligion as we have now ^ and the feme 
foundation of it : That is, the Gofpcl preached to them by the 

N 2 ApoGlcs; 

- I I ■ ■ ~ ^ ■ ' 

92 The Life of Faith. 

Apottles : But what they delivered to them by word of 
mouth, is now delivered to us in their writings, with all the 
appurtenances and circumftanccs, which every Chriftian did 
not then hear of. And there were many Articles of the Chriftian 
Faith, which the Old Teftament did not at all make known ; 
(As that Xhii Je[us is th* Chrilt j that he rvasborn of the Virgin 
Marj y and is actually crucified, rifen and afcended, &c.) And 
the method of the Apoitles was, to teach the people, the fumm 
of Cbriftiattity fas Taul doth, 1 Cor. 15. .3, 4, &c. and F^fer, 
A&. 2.J and to bring them to the belief of that, and then 
baftizf them, before they tvrotezny thing to them, or taught 
them the rcii which is now in the holy Scriptures •, They 
were firft to Difciple the Nations and baptize tbem y and then 
to teach them to obferve att things whatever Chrift commanded : 
And the main bulk of the Scriptures is made up of this laft, 
and of the main fubfervient hiftcnts and helps. 

And accordingly it was the cuftom of ail the Primitive 
Churches, and ancient Doctors, to teach the people fiift the 
Creed and fumm of Chiimanity, and to make them Chnftians 
before they taught them fo much as to know what Books the 
Canonical Scriptures did contain : For they had the fumm of 
Chriftianity it felf delivered down collaterally by the two 
hands of tradition. 1. By the continuation of Baptifm, and 
publick Church-proftfficms, 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 and from whence every novice 
was not put to gather it of himfclfi but had it collected to 
hi* hand by the Churches. 

And you may fee in the writings of all the ancient defenders 
of Chriiitaniry (Juftirt^Athenegoras y laliayim % Clemens Alex- 
*ndrmM y ArmbiW^ tyeofb. Antioch. LtfantiM, Tertufotn, 
Tufb *f, Apguftme r &c.) that they ufed the method which I 
now diredr you to. 

And if you confidcr it well, you will find that the miracles 
of Chrift himfelf, and all thofe of his Apoitles after him, 
were wrought for the confirmation of Chriftianity it felf im- 
mediately, and moftly before the particular Epiftlcs or Books 
were written i and therefore were only remotely and confe- 
qucntially for the confirmation of thofc Books as fuch : as 


The Life of Faith. 91 

they proved chit the Writers of them were guided by the 
infallible Spirit, in all the proper work of thcif cffi:e > of 
which the writing of the Scriptures was a part. 

i. Therefore fettle your belief of Chriftianity it ftlf, that 
is, offomuchas Bap tifrn containeth, or imporccth: This is 
more cafily proved, than the truth of every word in the 
Scriptures-, becaufc there are controversies about the Canon, 
and the various readings, and fuch like: And this is the natu- 
ral method, which Chrift and his Spirit have directed us to, 
tnd the Apofilcs and the ancient Churches ufed. And when 
this is firlt foundly proved to you, then you cannot jaftly 
take any textual difficulties, to be fufficient caufe of railing 
difficulties to your faith in the ciTentials : But you may quiet- 
ly go* on in the firength of faith, to clear up all thofe diffi- 
culties by degrees. 

I know you will meet with fome who think very highly 
of their own miftakes, and whofc unskilfulnefs in thefe things 
isjoyncd with an equal meafure of fclf conceitcdncfs, who 
will tell you that this method fmells of an undervaluing of 
the Scripture : But I would advife you not to depart from 
the way of Chrift, and his Apofllcs and Churches, nor to caft 
your felves upon caufclcfs hindcrances, in fo high a matter as* 
Saving Faith is, upon the reverence of the words of any per- 
verted factious wrangler,nor toefcapethe fangs of cenforious 
ignorance. Wc cannot better jnftifiethe holy Scripfures 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 Gill the fuperftru&ure by that name. 

2. Suipe&notall Church-hiftory or Tradition, in an ex- 
treme oppofition to the Papifts, who cry up a private un* 
proved Tradition of their own. They tell us of Apoftolical 
Traditions, which their own faction only are the ke«.p rs of i 
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 neglc&ed or 
rejected, unlefs wc will deny humanity, and reject Chriftii- 
nity. Outlraditio tradens^ ot aBive tradition, is primarily 
nothing but thfc certain hiltory or ufage of-the universal 

N 3 Chriftian 

94 The Life of Faith. 

Chnftian Church •> as Bipnfm, the Lords day, the Miniftry, 
the Church AfTembhes, and the daily Church exercifes i which 
arc certain proofs what Religion was then received by f hem. 
And 2. The Scrptures themfclvcs. Oar Tradttio tradita is 
nothing elfc but thefc two conjun&ly : I. The Chriftian Re- 
ligion, evcnlhc Faith then profciTcd, and the Worjhtp and 
Ovedienct then excrcifed. 2. The Bookj therrifclves, of the 
holy Scriptures, which contain all this, with much more. 
But we arc fo far from thinking that Apoltolical Oral Tra- 
dition, is a fupplcment to the Scriptures, as being larger than 
them, that we believe the Scriptures to be much larger thin 
fjch Traditions and that we have nocertainry by any othrr 
than Scriptural Tradition, of any more than the common 
matters of Chriftiantty, which all the Churches are agreed j n . 
But he that will not believe the mod uDivtrfal pradicc and 
hiftoiy of the Church or world in a matter effadi, muft in 
fcafon much lefs believe his eye-fight. 

13. When you have foundly proved your foundation^ take not 
every difficult objeclicn trbicb you cannot anfwer y to be a Efficient 
caufe of doubting: For if the fundamentals be proved truths, 
you may truft to that proof] and be fure that there are waies 
•of folving the Teeming mconfiftcnt points, though you are not 
yet acquainted with them. There arc few Truths fo dear, 
which a fophitier may not clog with difficulties : And there is 
fcarcc any man that hath fo comprehenfive a knowledge of 
the moft certain Truths, as to be able to anfwer all that can 
befaid againft ir. 

14. Come not to thu Jiudy in a melancholy or diftraft id frame 
efmind : For in fuch a cafe you are ( ordinarily) incapable of 
fo great a work^as the tryal of the grounds of Faith ; And 
therefore muft live upon the ground- work before laid, and 
wait for a fitter time fo clear it. 

15. When new doubts arife y marl^ whether they proceed not 
front the advantage which the tempter findetb in your minds , 
rather than from the difficulty oft be thing it fdf: And whether 
you have not formerly had good fatisfa&ion againft the fame 
doubts which now perplex you : If fo, furfer not every dif- 
compofureof your muds, to become a means of unbelief: 
And fuffcrnot Satan to command you to difpute your faith 


The Life *f Faith. 


at his pUafurc : For if he may chufc the time, he may chufc 
the fuccefs. Many a man harh caft up a hrgc account well, 
or written a learned Trcatifc or Poiition well, who cannot 
clear up all objected difficulties on a fudden, nor without 
Booljs tell you all that he before wrote > cfpccially if he be 
half drunk or flcepy, or in the midit of other thoughts or 

15. When you are once pcrfwaded of the truth of Chri- 
(lianity, and the holy Scriptures, thirty not that you need not 
ftudy it any more, becaufe you do already confidently believe it : 
For if your faith be not built on fuch cogent evidence as will 
warrant the condufion f whether it be at the prefent found or 
not) you know not what change aflau Its may make upon you 
(as we have known them do on fome ancient eminent Pro- 
fcfTors of the ftridceft Godlinefs, who have turned from Chrift, 
and the beliefofimmortality.J 

Take heed how you underhand the common faying of the 
Schools, that Faith dijfereth from Knowledge, in that it hath 
not Evidence : It hath not evidence of ftnfe indeed * nor the 
immediate evidence of things in villblc, as in themfelves > but 
as they are the conclusions which follow the principles which 
arc in themfelves more evident. It is evident that God is true j 
and we can prove by good evidence, that the Chriftian Verity 
is his Revelation : And therefor: it is evident (though rot 
immediately in it fclQ that the matter of that word or reve- 
lation is true. And as Mr. Rich. Hooker truly faith [No man 
indeed belicveth beyond the degree of evidence of truth 
which ippcareth to him, how confidently focver they may 
talk.] I remember that our excellent Vflxr anfwered mc to 
thiscaie, as out of Ariminenfu, that [faith hath evidence of 
Credibility, and fcience bath evidence oj Certainty.'] But un- 
doubtedly an evidence of Divine Revelation, is evidence of 
Certainty. And all evidence of Divine Credibility, is evidence 
of Certainty •, though of humane faith and credibility, the cafe 
be otherwise. 

16. Yea, tbinkjutt that you have done the fettling of your faith, 
when once you have found out the found; ji evidences, and are able 
U anfwer aU 0b\e8ion\ : Foi you mud grow ft ill in the fuller 
diiccrning and digefting the fame evidences which you have 

difcerned ; 

90 we Lip oj raw*. 

difccmcd : For you may hold them Co loofcly, that they may 
be cafily wrefted from you : And you miy fee them with Co 
clear and full a knowledge, as (hallftablifh your mind againft 
all oidinaiy caufes of mutation. It is one kind for degree 
rather) of knowledge of the fame things, which the Pup)i,and 
another which the Do&or harh. I am fure the knowledge 
which I have now of the cvidencci of the Chriftian Verity, is 
much different from what I had thirty years ago, when per- 
haps I could iay neer as much as now > and ufed the fame 

17. Conlidcr well the great contentions of Philofopbers ; and 
the great uncertainty of moft of thofe Nations, to which ibe In- 
fidels would reduce our faith, or which they w nldmakf thetefr 
by which to try it. They judge Chriftianity uncertain, becaufc 
it agreeth not with their uncertainties, or certain errours. 

18. EnfhvenotyourReaJonto the objecls of fenfe : While we 
arc in the body, our fouls arefo imprifoned in rlcfli, and have 
fo much to do with worldly things, that moft men by avcrfe- 
nefs and difufe, can hardly at all employ their minds about 
any higher things than fcnlitivc ■> nor go any further than 
fenfc conduceth them. He that will not ufe hts foul to con- 
template things invifible, will be as unlit for believing, as a 
Lady rs to travel a thoufand miles on foot, who never went 
out of her doors, but in a Sedan or Coach. 

19. Where your want of learning, or exercife or light, doth 
caufe any difficulties which you cannot overcome, go to the more 
wife and experienced Believers, and Paftors of the Church, to be 
your heifers: For it is their office to be both the prefervers 
and expounders of the facrcd Doctrine, and to be the heifers of 
the peoples faith. The Friefts lips Jhould pre ferve knowledge, and 
they fhouldfee\tkc Law at his mouth : for he it the meffenger of 
the Lord of Hefts, Mil. 2. 7. 

«o. Laftly, Faithfully pratfife with Love and alacrity what 
you do believe, left God in f*ftice Have you to difbelitve that which 
you would not love and pratlife. 

So much to dired you in the method of your endeavours, 
for the getting wdftrengtb'mng of faith. 


The Life of Faith. 97 


Ihe Evidences of Faith. 

THefe things in the Order of your enquiry being prefup* 
pofed,procced to the conliderationof fhc Evidences them- 
(elves, which fully prove the Chriftian Verity : And here 
f omitting the preparatory considerations recited ar large in 
my [Rr a font of tht Ckriftian Religion] I (hall only fet before 
y ou rhe grand Evidence it j 'elf ', with a brief recital of fome of 
thofe means, which bring it down to our notice in thefc 

The great infallible witnefs of CHRIST, is the 
SPIRIT of GOD, or the Holy Gkoft : Or that divine 
operation of the Holy Spirit, which infallibly provcth the 
atteftation oiGod himfdj, as inte rifling him in it, as the frin* 
cipal caufe. 

As we know the Coin of a Prince by his image and fuper* 
fcription, and know his ads by his publick proper Seali 
And as we know that God is the Crcatour of the world, by 
the Seal of his likenefs which is upon it : Or as we know fhc 
Father of a child , when he is Co like him, as no other could be* 
get : So know we Chrift and Cbriftianity to be of God, by his 
unimitableiWgeor imprefpon. 

The Power, Wifdom and Goodnefi o(God % are the cfTentiali- 
tics which we call the Nature of God : Thefc in their proper 
form, and tranfeendent perfeSign, arc incommunicable : But 
when they produce an effect on the creature, which for fhc 
refcmblancc may analogically be called by the fame names > 
the names arc logically communicable, though the thing it felf 
('which is the Divine Effcncc or Perfections )bc ftill incommunu . 
cable : But when they only produce effv&s more hetcrogeneal 
or equivocal, then wc call thofe crTc&s only the footfleps or 
dem.nftrations of their caufe. So GOD, whofc Power, Wif~ 
dom and Goodnefs in it fclf is incommunicable, hath produced 
int etefiual natures, which arc fo like him, that their likenefs 
is called his Image; and analogically (yet equivocally) the 
created faculties of their Pewtr, InteHed and WiU% are called 

O by 

The Life of Faith. 

by fuch names, as wc arc fain (7or want of other words) to 
apply to God fthe things iigmficd being tranfeendently and 
unexpreffibly in God, but the words firft ufed of, and applied 
to the creature.) But the fame God h*th fo demonitrated his 
?omr,mdlPifdont, and Goodncfl in the Creation of the ma- 
terial or corporeal parts of the world, that they are the ve- 
ftigia and infallible proofs of his caufarion and perfections, 
(being fuch as no other caufe without him can produce) but, 
yet not fo properly called Ivs Image,** to his Wifdom and 
Goodnefl, but only of his Tower. But no wife man who feeth 
this world, can doubr whether a God of perfect Tower, Wi\- 
dom and Goodnefs, was the maker of it. Even fo the pcrfon 
and do&rinc of ^hrifi, or the Chrijiian Religion objeftively 
co luer d, hath fo much of the Image, and fo much of the 
dwonjtrative iwprefpoHs of the Nature of God, as may fully 
affurc us that he hiir.frlf is the approving caufe. 

And as the Sun hath a double Light, Lux & Umen, its 
ejfiittia I Light in it felt, and ics emitted beams, or communis 
cated Ligbi ; fo the Spirit and Imagt of God, by which Chrifi 
and Cbrijijanity are dcmonltratcd, are partly that which is 
ejfential, cottjtitutive, and inherent, and partly that which is. 
fent and cemmttricated from htm toothers. 

In the ferfonoi Cbrifi there is the moft excellent Image of 
God. I. Wondcrtul Tower, by which he wrought miracles, 
and commanded Sea and Land, Men and Devils, and raifed 
the dead, and raifed himlelf i and is now the glorious Lord of 
all things. 2. Wonderful IVifdom, by which he formed his 
Laws, and Kingdom, and by which he knew the hearts of 
nun, and prophecied of things to come. 3. Molt wonderful 
L've and Goodjtffi. by which he healed all chfcJb, and by 
which he faved miserable fouls, and procured our happincfs at 
fo deaf a rate. 

But as the ejfential Light of the Sun, is too g'orious to be 
Well oblervcdby us i but the emitted Light is it which doth 
afTc& our eyes, and js the immediate objc& oL our fight > at 
lcaft (hat wc can belt endure and ufcj fo the Ejpntial Terfe- 
Giens of Jefus Chrift,arcnot fo immediately and ordinarily fit 
for our obfervatton and ufc, as the le£er communicated heants % 
which he lent forth. And theft ire cither fuch as were the 


The Life of Faith. 99 

-- — — — - 1 1 1 1 

immediate cffc&s of the Spirit inChrirt himfclf* or his perfo* 
nil operations, or clfe the effects of his Spirit in others ; And 
that is cither fuch as went before him, or fuch as vttttprefent 
with him, or fuch as followed after hint : Even as the emitted 
Light of the Sun, is cither that which is next to its Effence'* ot 
that which itreamefh further to other creatures : And this 
lail is either that which it fendcth to us before its own ap- 
pearing or rifing, or that which accompanieth its appearing, 
or that which leavcth behind it as it fcttcth or paffcth away i 
fo muft weditfinguiih in the prefent cafe. 

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

So then, I (hould in order fpeak 1. Of that Spirit in the 
words and workj ofChrifi himfelf, which conftitutetb the Chri- 
ftian Religion. 2. That Spirit in the Prophets and Fathers be- 
fore Chiift, which was the antecedent light. 3. That Spirit 
in Chrifts followers, which was the concomitant and fubfe- 
quent Light or witnefs : And 1. In thofe nwer his abode on 
earth : And 2* Of thofe that are more remote. 


The Image of Gods Wifdom. 

I. A ND fiift, obfervc the three parts of Gods Image, or 
j[X imprefs upon the Chriftian Religion in it fclf as con- 
taining the whole work of mans Redemption, as it is found 
in the works and doctrine of Chrift. 

1. The WlSVOM of itappeareth in thefc particular ob- 
fcrvations (which yet (hew it to us but very defectively, for 
want of the clearnefs, and the integrality, and the order of our 
knowledge : For to fee but here and there a parcel of one 
entire frame or work, and to fee thofe few parcels as diflocated, 
and not in their proper places and order ; and all this but with 
a darf^ impcrfed/tgitf, is far from that full and open view of 
the manifold Wifdom of God in Chrift, which Angels and fu- 
periouT intellects have. ) 

1. Mark how wifely God hath ordered it, that the three 
EgenUalitits in the Divine Nature, Tower, Intttitftion and WW, 

O 2 Omni' 

100 r lU Life of bait h % 

Orntupvien ) y fVtfdontand Goodntjt, ^iid the three pafons in 
the Trinity, the Father, thcfVrd and the Sf rit\ and the 
Liuiiilities of God, as rAC^tfficient, ~DireQive and final 
jufe, (of whom, and through tvhorn y and to tvbom are al things) 
in mid have three moft eminent jpecimina or imfreffions in the 
wo Id, or rhrce moft confpicuous works fo declare and glori- 
fie them i viz. N*ture y Grace and G/or^. And that God mould 
accordingly ftand related to man in three anfwcrablc Rela- 
tion s, viz* as our Creatour y our Redeemer, and our Perfetter 
fby Htlmejs initially, and G/ory finally^ 

2. How Wi/tVy it is ordered, that feeing Mans Love to God 
is both his greatcft duty, and his ferfefiion and felicity, there 
fhould be fome (landing eminent means for the attraction and 
excitation of our Love : And this mould be the moft eminent 
manifcitation of the Love of God to us > and withal^of his own 
molt perfect Holmcfs and Goodncfs ; And that as we have 
as much need of the fenfeof his Goodnefi as of his Power % 
(Loving him being our chief work) that there mould be as 
obfcivable ademonftration of his Goodnefi extant, as the world 
is of his Popper. 

3. Efpccially when man had fallen by fin from the Love of 
God, to the Love of his carnal felf, and of the creature > and 
when he was fallen under vindictive Juiiice,tnd was confeious 
of the difplcafure of his Maker, and had made himfclf an heir 
of Hell : And when mans nature can fo hardly love one that 
in Jufticc ftandeth engaged or refolvcd to damn him, forfake 
him, and hate him: How wifely is it ordered that he that 
would recover him to his Love, (hould fir ft declare his Love 
to the offender in the fulleii fort, and (hould reconcile himfclf 
unto him, and (hew his readinefs to forgive him, and to fave 
him, yea to be his felicity and his chiefclt. good : That fo the 
Remedy may be anfwerable to the difeafe, and to the duty. 

4. How wifely is it thus contrived, that the frame and c our fe 
of mans obedience^ (hould be appointed to contift in Love and 
Gratitude, and to run out in fuch praife and cbearful duty as 
is animated throughout by Love, that (o fwect a fpring may 
bring forth an( werable dreams 1 That fo the Goodnefs of our 
Matter may appear in the fwettnofs of our work -, and we may 
lot fcrvc the God ol Love and(j/«%likc flaves, with a grudging 


The Life of Faith. Id 

weary mind ; but like children with delight and quictnds : 
And our work^ and way may be to us a foretafte of our reward 
and end. 

5. And yet how meet was it, that while we live in fuch a 
dark material world, in a body of corruptible flcfti, among 
encmusandfnares, our duty (hould have fomewhat of cau- 
tion and vigilancy, and therefore of fear and godly forrow to 
teach us to rcili(h grace the more : And that our condition 
(hould have in it much of ncceflrty and trouble, to drive us 
homeward to God, who is our rtft. And how aptly doth 
the very pcrmiflion of fin it felf, fubferve this end f 

6. How wifely is it thus contrived, that Glory at lift mould 
be better rellimed, and that wan who hath the Joy fhou^d give 
God the GUry \ and be bound to this by a double obliga- 

7. How aptly is this remedying defign, 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 Love > and Gract being 
to Nature, but as Medicine is to the Body ; and being to Glo- 
ry, as Medicine is to Health : So that as a man that was 
never taught to fteak^, or to go y or to do any work,., or to 
know any fciercc, or trade % or bufinefi, which muft be known 
acquifitively, is a mi(erable man, as wanting all that which 
mould help him to ufe his natural powers to their proper ends y 
Co it is much mote with him that hath Nature without Gract, 
which muft heal it, and ufe it to its proper ends. 

8. So that it appeareth, that as the Love of Perfedim is 
fitly called the LawofNature, becaufc it is agreeable to man 
in his Natural flat e tflnnoceney •, fo the Law of Grace may be 
now called, the Law of def raved Nature, becaufe it is as fuit- 
ible to Uffed wan. And when our pravity is undeniable, 
how credible (hould it be, that we have fuch a Law ? 

9. And there is nothing in the Gofpcl, either unfuitablc to 
the fir ft Law of Nature, or contradictory to it, or yet of any 
alien nature > but only that which hath the moft excellent ap- 
titude to fubicive it : Giving the Glory to God in the bigbefi> 
by reftoxing Pw$ nnt* the Earth, and Gndneft towards 

O J 10. And 

102 The Life of Faith, 

10. And when the Divine Monarchy is apt in the order of 
Government, to communicate fome Image of it felf to the 
Creature, as well as the Divine Perfections have communicated 
their Image to the Creatures in their Natures 01 Beings, how 
wifely it is ordered, that mankind (hould have one univerjal 
Vicarkus Head or Monarch ? There is great rcafon to believe 
that there is Monarchy among Angels : And in the woild it 
moft apparently excellcth all other forms of Government, in 
order to Vnity, and Strength, and Glory; and if it be apter 
than fome others to drgenerate into oppreffing Tyranny, that is 
only caufed by the great corruption of humane Nature : and 
therefore if we have a Head who hath no fuch corruption, 
there is no place for that objection. And as it is not credible 
that God would make no communication of this Image of his 
Dominions in the world •, fo it is certain, that befides the 
Lord Jcfus, the world hath no other Univerfal Head (what- 
ever the Pope may pretend, to be an Vniverfal Vicarious Mo- 
narch, under the Vniverfal Vicarious Monarch,) Kingdoms 
have their Monarchs futardinate to Chrift 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, (hou^d be alfo the Mediatour ! and that a pol- 
luted (inner dwelling in clay, mould not come immediately to 
God, but by a Reconciler, who is worthy to prevail. 

1 2. And when we hid loft the knowledge of God, and of the 
world to come, and of the wjy thereto i yea and of our felves 
too, and our own immortality of foul i how meet was it that 
z fure Revelation (hould fettle as, that we might know what 
tofeel^y 'and whither to return, and by what way ! feeing 
Light muft be the guide of our Love and Power. And who 
could fo infallibly and fatisfadorily do this, as a Teacher fent 
from God, of perfe&eft knowledge and veracity. 

13. And when God intended the free forgivenefs of our 
fins, how meet was it that he who would be the Mediatour of 
our pardon, (hould yield to thofe terms, which are confident 
with the ends of Government, and cxpofc not the wifdom, 
and veracity, and jufticc, and the Laws of God to the worlds 
contempt ; If no mark of odioufnefs (hould be put upon (in, 
nor any demonftntion of Juftice b;cn made, the Devil would 


The Life of Faith. 103 

htvc triumphed^nd find, Did not I fay truer than Qod > when 
he told you of 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 fuccctfivcly, without any luhS- 
cientdemonftration of Gods Jufiicc undertaken, why (hould 
any finucr have feared Hell to the worlds end > If you fay, 
that Repentance alone might be fufticicnr, I mfwer, 1. That 
is no vindication of the Juftice and Truth o( the Law-maker. 
2. Who (hould bring a (Inner to Repentance, whofe heart is 
corrupted with the love of fin? 3. It would hinder Repen- 
tance, if men knew that God can forgive all the world upon 
birc Repentance, without any reparation of the breaches 
made by fin, in the order of the world. For if he that 
thrcatneth future mifcry or death for fin, can abfolutely 
difpenfc with that commination, they may think that he may 
do fo 1 as eafily by his threatning of death to the impenitent. 

If you fay, that Tbr eatnwis in a Law, are not falfe, when 
they are not fulfilled, becaufc they fpeik not de eventu, but 
dt debito poena '•> I anfwer, they fpeak dire&ly only de dehito s 
but withall, he that maketh a Law doth thereby fay, ThufhaU 
be the Rule of your lives , and of my ordinary Judgement. And 
therefore confequently they fpeak of an ordinary event alfo : 
And they are the Rule of Juji Judgement, and therefore Ju~ 
ftice muft not be contemned by their contempt. 

Or if any (hall think, that all this proveth not a dentonfira- 
tion ofjujxice on the Redeemer to be abfolutely necelfary, but 
that God could have pardoned the penitent without it i it 
isncverthelefs manifeft, 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 fhftriour 
fenfitives without the Sun, may yet prove that the Sun is a 
noble creature,in whofe operations Gods Wifdom,and Power, 
and Goodncfs do appear. 

14. And how agreeable is this dodhine of the Sacrifice of 
Cbrifl, to the common doctrine of Sacrificing, which hath 
been received throughout almoft all the world ! And who can 
imagine any other original of that practice, Co early and Co 
univcrfally obtaining, than cither divine revelation, or fome- 
whit even in nature, which beareth witnefs to the ncceffity 


104 ™ e Lt J e °J tatW - 

of a demonstration of Gods Jufticc and difpleafure agamft 

if. How wifely is it determined of God, that he who 
undertakes all * is, {hould bz Man, and yctmorc than Man, 
even God? That the Monarch of Mankind, and the Media- 
tour, and the Teacher of Mm, and the Sacrificcfor fin,(hould 
not be only of another kind , but that h: be one that is. fit to 
b: familiar with man, and to be interested naturally in hit 
concerns i and one that is by u mure and nearnefl capable of 
thefc undertaking* and relations > And yet that he be Co high 
and near the Fatbtr y *s may put a fuffi :icnt value on his works, 
and make him moft meet to mediate for us > 

1 6. How wifely is it ordered, that with a perfect doctrine, 
we (hould have, the pattern of zferfeS /*/>, as knowing how 
agreeable the way of imitation is to our natures and ne- 
certifies > 

17. And as a pattern of al other vcrtue is mil before us j 
fo how fit wis it, efpecially that we fliou!d have a lively ex- 
ample, to teach us to contemn this deceitful world, and to fct 
little comparatively, by reputation, wealth, preeminence, 
grandeur, pleafures, yea and life it felf, which arc the things 
which all that pcrilh prefer before God and immortality? 

18. And how needful is it that they that muft be over- 
taken with renewed faults, fhould have a daily remedy and 
refuge, and a plaiftcr 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 (h mid rife from the 
dead (and conftqucntly that he (hould die) to (hew as, that 
his Sacrifice was accepted, and that there is indeed another 
life for man > and that death and the grave (hall not tiill de- 
tain us ? 

26 And how meet was it that our Saviour fhould afcend 
into Heaven, and therein our natures be glorified wi:h God * 
rhat he might have all power to fin:(h the work of mans falva- 
tiofa, and his poiTcflion might be a pledge &l our future pof- 

a 1. Moft wifely alfo is it ordered of Go?, that man might 
not be left under the Covenant of Works, or of entiic naure, 
which after it was broken, could never juftific him,«nd which 


The Life of Faith. 105 

was now unfuitablc to his lapfcd ftafc, and that God mould 
make a New Covenant with him as his Redeemer, as he made 
the tirft as his Creatour : and that an Ad of general pardon 
and oblivion, might fecurc us of forgivenefs and cverlafting 
life: And that as we had a Rule to live by for preventing tin 
and mifcry, we might have a Rule for our duty in order to 
our recovery. 

22. And what more convenient conditions could this 
Covenant have had, f han [\r believing and thankful Acceptance 
cf the mercy , and a penitent and obedient folltrving of our Ke- 
deemer unto everlafting life .?] 

23. And how convenient is if, that when our King is to 
depart from earth, and keep his rcildencc in the Court of 
Heaven, he mould appoint his Officers to manage the humane 
part of his remaining work on earth > And that fome fhould 
do the extriordinary work, in laying the foundation, and 
leaving a certain Rule and Order to the reft, and that the reft 
fhould proceed to build hereupon > and that the wifeft and the 
beftofmen, mould be the Teachers and Guides of the reft 
unto the end. 

24. And how necclTary was it that our Sun in glory mould 
continually fend down hrs beams and influence on the earth,? 
even the Spirit of the Fatbtr to be his conftint Agent here be- 
low ) and to plead his caufe, and do his work on the hearts 
of mrn ? and that the Apoftlcs, who were to found the 
Church, (hould have that Spirit, in fo confpicuous a degree, 
and for fuch various works o( Wonder and power, as might 
fuftke to confirm their teftimony to the world : And that, ail 
others as well as they to the end, (hould have the Spirit jor 
thofe works of Lovr and Renovation, which are necellary to 
their ovrn obedience and falvation. 

2 5. How wifely it is ordcrcd,that he who is our King y \s]Lcrd 
ef 40,and able to defend his Church, and torcprefs his proudeft 

26\ And alfo that he mould be our final Judge, who was 
our Saviour and Lawgiver^ and made and fcaled that Covenant 
of Grace by which we muft be judged : That Judgement may 
not be over dreadful, but rarher defirable to his faithful fer* 
vants, who (hall openly be juftificd by him before all. 

P 27. How 

io6 The Life of Faith. 

27. How wifely hath God ordered it, that when death is 
nituially fo terrible to man, we (hould have a Saviour that 
went that way before us, and wis once dead, but now livcth, 
and is where we rruft be, and hath the keyes of death and 
Heaven* that w/rnay boldly go forth as to his prefence, and 
to the innumerable perfected fyints ofthe juft, and may com- ' 
mend our fouls to the hands of our Redeemer, and our Head . 
28. As alfo that this mould be plainly revealed; and thit 
the Scriptures are written in a method and manner fit for all, 
even for the rruaneft, and that Miniftcrs be commanded to 
open it, and apply it, by tranflation, expofition, and earned 
exhortation i that the remedy may be fuitcdto the nature 
and extent of the diicafe : And yet that there b: fome depths, 
to keep prefumptuous daring wits it a diftance, and to humble 
them, and to rxercife our diligence. 

29. As alfo that the life of faith and holinefs (hould have 
rxuch oppofithn in the world, that its glory and excellency 
might the more appear, partly by the prefence of its con- 
traries, and partly by its exercifc and victories in its tryals » 
and that the godly may have ufc for patience, and fortitude, 
and every grace -, and may be kept the eafilier from loving the 
world f and taught the more to defire the prefence of theirLord. 
30. Laftly, And how wifely is it ordered, that God in 
Heaven, from whom all cometh, (hould be the end of all his 
graces and our duties ? and that himfclf alone (hould be our 
home and happinefs > and that as we are made by him, and 
for him, fo we (hould live with him, to his praife, and in his 
love for ever : And that there as we (hall have both glorified 
fouls and bodies \ fo both might hive a fuitable glory i and 
that our glorified Redeemer might there be in part the Medi*- 
Uut of out fruit ion, as here he was the Mediatour of tcquifition. 
1 have recited haiiily 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 not think Grange that 
[No* unto th principalities and powers in heavenly places it 
nfMde kpovpn H] the Church the manifold tPifdom •/ God, Ephef 
*. 1 1. which wis the firft part of Gods Image upon the £bri- 
ftiau Religion^ which I was to (hew you. 

Bur bclides all h<5, the IHSVOM ©f God is expreffed in 

The Life of Faith. 1o? 

the holy Scriptures rhefc fever il wiici: I. In the Revelation 
of things f*fi, which could not be known by tny mortal mtn : 
As the Crcition of the world, and what wai therein done, 
before mtn himfclf was made: Which experience it (elf doth 
help ui to believe, bcciufe we fee exceeding great probibi- 
litiei that the world was not eternal, nor of any longer du» 
ration than the Scriptures mention ; in that no place on earth 
hath any true monument of ancientcr original ; and in that 
humane Sciences and Arts are yet fo imperfect, and fuch im- 
portant additions arc made but of late. 

a. In the Revelation of things diftant, out of the reach of 
mans difcovcry. So Scripture, Hiftory, and Prophecy do fre- 
quently fpeak of preparations and aftions of Princes and 
people afar of. 

3. In the Revelation of thepertrr cf mem hearts s As EHJhd 
told (jfir*i what he did at a diftancc ; Chrift told Nathaniel 
what he faid, and where : So frequently Chrift 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 of contingent things to eomc, which is 
moft frequent in the Prophecies and Fromifes of the Scripture ; 
not only in the Old Teflamcnt, as Daniel, &c. but alfo in the 
Gofpel. When Chrift forctelleth his death and rcfurrc&ion, 
and the ufagc and fucceiTcs of his Apoftles, and promifeth 
them the miraculous gifts of the Spirit * and foretold Peters 
thrice denying him \ and foretold the grievous deftradionof 
Jerufalm, with other fuch like clear predictions. 

5. But nothing of all thefe predictions doth (hinc fo clearly 
to our felvet, as thofe great Fromifes of Chrift, which are 
fulfilled to oir felves, in all generations. Even the Promifes 
and Prophetical defcriptions of the great work of Converlion, 
Regeneration or Sandification upon mens fouls, which is 
wrought in all Ages, iuft according to the delineations of it 
in the world; All the humbling^, the repentings, thedefires, 
the faith, the joyes, the prayers, and the anfwers of them, 
which were foretold, and was found in thefirft Believers, ?re\ 

P 2 performed 

ro8 Ihe Life of Faith. 

. .1- 
pciformed and given to all true Chnltians to this day. 

To which may be added, all the Prophecies of the extent 
of the Church i of the convafion t.f the Kingdoms of the 
world to Chritt > and or the oppofiuons of the ungodly fort 
thereto ; and of the pcrficutions of (he followers of Chrilt, 
which ate all fu'.hlied. 

' 6. The WISDOM of God alio \* clearly manifcP.ed in the 
concatenation or harmony of all thefc Revelations : Not only 
that there is no real contradiction between them, but that 
they all cor jundiy compole one entire frame : As the age of 
man goeth on from infancy to maturity, and nature fittcth her 
endowments "and provifions accordingly to each degree", fb 
hath the Chuich pocecded ffom its infancy, and fohavethc 
Revelations ot God been fuitcd to its fcvcral times : Chrift 
whi- waspu milcd to Adam y and the Fathers before Mofes, 

© for the full two thoufand years, and fignified by their Sacri- 

fices , was more fully revealed for the next two thoufand 
years, by bhfes firii in a typical Gofpcl fthe adumbration of 
the grace to come) and then by the Prophets, (efpccially 
Ifaiab, Micah % Daniel and Malacbi) in plainer predictions. 
And then came John Baftijt the fore runner, and Chrift the 
Miffiah, and the Spirit upon the Apofiks, and finifhed the 
Revelation: So that it may appear to be all one frame, con- 
trived and indi&cd by one Spirit. And the effeds of it have 
been according to thefe degrees of the Revelation. 

And the end of the world f whether at the end of the laft 
two thoufand years, 01 when elfc God pleafethj will (hortly 
fhewthe unbelieving themfdves, that the ptriod (hall ful- 
fill what is yet unfulfilled to the leali jot and tittle. 



The Image of Gods Gccdntfl* 

II. r T -l HE fecondpart of Gods Image on our KtUgm y is 
JL that of his matchlefs GOOUUESS. The whole 

fyfteme of it is, the harmonious expreffion of GODS HO- 
j LINE ss and LOVE. The paitUulus I mull but name, left 

I I be too long, i. The 

The Life of Faith. 109 

1. The Author of if, Jcfus Chnit, was perfe&ly Good him- 
felf \ being Gcd and man % finlefs in nature, and in life i livings 
and <ty/»g, and r'jwg to do goody and making it his fffice and 
his work, even in Heaven, to do mankind the grcatehV 

2. The Matter of the Chriftian Religion, is GOD hitn- 
felf the infinite Good. The afe of it is, to teach men to kpzt* 
God> and to bring us to him. To which end it maketh a fuller 
diicovcry of his blellcd nature, attributes and works, than is 
any where clfc to be found in this world. 

3. The utmoii End of it is the higheft imaginable) the 
pleating and glorifying of God ; For he that is the Beginning 
of ail, mutt needs be the End of all. 

4. It leideth man to the highcii ftatc of felicity for himfelf 
(which is an End conjunct in fubordination to the bigbefi.) 
There can be no greater happinefs imaginable, than the Chri- 
iiian Religion diredeth us to attain. 

5. It pltceth our happinefs fo certainly and clearly in that 
which is happinefs indeed, that it dire&cth mans intentions, 
and dcGres, and leavetla them no longer to the old variety of 
opinions about the chiefeft good : Nature perfected, and 
working by its pcrfe&cft acts upon the mod perfect object, 
and receiving the moil full communications from him, and 
this for ever, muft needs be the moft perfect felicity of man. 
To have all our faculties fully perfect, and to live for ever in 
the peiftd light and love of God, and to be accordingly be- 
lived of him > this is the end p£Chrift ianity. 

6. To tbi* end, the whole defign of the Christian Religion 
is to mak$ man good, and to cure him of all evil, and to pre- 
pare htm juftly for that bleiTcd Hate. . 

7. Torfcj* tndthe great work of ]efus Chrift is, to fend 
down the fanQifjing Sfirit of God y to make men haw creatures; 
and to regenerate them to the Nature of God himfelf, and to 
a heavenly mind and life : That they may not only have pre- 
cepts which are good, but the power of God to ntakf them 
goody and a heavenly principle to tic them for Heaven. 

8. To that end) the principal means is, the fulleit revela- 
tion of the love of God to man, that ever was made, and more 
than is any whcie clfc icmlcd. All the defign of Chnfliam ry 

p 3 is 

Ho The Life of faith. 

is bat to (hew God to man, in the fulleft profpedt of his Good- 
nefl and unmcafurable Love, that Co he may appear more ami- 
able to us , and ;may be more beloved by us > that Living Good* 
nffs may make ut gnod, and make us happy. 

o. To encourage us to Love and Goodnefs, God doth in the 
Gotpcl give us the pardon of all our (ins, as foon as ever 
we tnrn to him by Faith and Repentance: Though we 
have deferved Hell, he dcclarcth thai he will forgive us chat 
defert. If we had come to Bell 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 
the wed usfo ready a way toefcape. 

10. And this mercy is given by an Vniverfal Covenant^ of- 
fered to all, without exception : And the Conditions are fo 
rcafonable, that no cene can have any juft pretence againft 
ehem. It is but to accept the mercy offered with a believing 
thankful mind, as a condemned man would do a pardon. 
And what can be more fuif able, to our mifcrablc ftatc > 

11. And to bring us to all this, and make us boly % Chrift 
hath given us a mott holy word and doctrine % perfectly holy 
in its precept $^ and in its prohibitions, and all the fubfervient 
hiftories and narratives ; And he hath added the perfect pat- 
tern of his holy life* that our Rule and E&tmfle might agree, 

12. So good is this word, that it calleth us to the bigbtft 
degree of Goodnefs, and maketh ferfe&un it fclfour duty* that 
our duty and bappinefs may agree > and we may not have /*• 
berty to be bad and miferabh\ but may be every way baund to 
our omnfclicitj ; And yet fo gnd is this Covenant of Grace, 
that it taketh not advantage of our infirmities to ruine us, 
but noteth them to bumble us, in order to our cure; And it 
acccptcth fimerity, though it command perfeBm. And Cbrift 
looketh not at our failings, as a feme judge, but as a Fhy- 
fician, and a tender Father 

a J. So good is our Religion, that the great thing which it 
jcquirethofuf, is to prefer the great eft- good) before the lefler, 
and not to be like children who take it for their riches to fiU 
their pin-box *or likcfoolifti Merchants, who had rather trade 
for traft), than for gold. The great buflnefs of Chriiiian preeepts 
it, to make us know that wc are capable of better things than 


the Life of Faith. xx \ 

meat, and drink, and lull, and fports, and wcalth,and worldly 
honours i that the Love of God, and the felicity of the foul % 
in Grace and Glory, may be preferred before the plcafurc of a 
Swine. And is not that good, which calleth us up to the 
great eft good, and will not allots us to be fuch enemies to our 
fclvcs, as to take up with the lelTcr > 

14. Yea, when we have mo$> it full cngageth us to fcek 
more: And will not allow us to take up with a low degree of 
grace, or with a little meafure of the greateft good : But to 
ihew that God would have us to be dill belter, and to have 
more, it is made our duty Hill to ail^ more , and Hill to frefs 
higher, and labour to be better. Askjng in prayer is made 
our daily work > and Gods giving, and our receiving may be 
our daily bletfednefs. 

15. The mercies here provided for us, extend both to foul 
and bod) : For though we may not prefer the Iefs before the 
greater > yet we (hall have it in its place ; If we fcek fir It the 
Kingdom of God, and its righteoufnefs, and labour firft for 
the food which never perifheth, all other things (hall be added 
to us : We (hall have then to do us good,but notjto do us hurt. 
For godlincfs is profitable to all things, having the promifc of 
the life that now is, and of that which is to come, 1 Jim. 4. 
7, 8. & 6. 6, 

16. And the future per feQ Goodnefs, may invite us toprr- 
fent imperfeQ Goodnefs, the Premifes of the Gofprl do fecond 
the Precepts, with the ftrongeft motives in the world : fo that 
evcrlaftingblelTedncfsand joy, is made the reward of tempo- 
ral fincerity, in faith, love, and obedience. And if Heaven it 
fclf be not a reward fufikicnt to invite men to be good, there 
is none fufflcient. 

17. Yea the penalties am) feverities of theChriftian Religion, 
do (hew the Goodnefs of it. When God doth therefore threaten 
Hell tofave men from it, and to draw them up to the obe- 
dience of the Gofpel .* Threatned evil of punifhment, is but 
to keep them from the evil of fin, and to make men better : 
And he that will tcftinc his hatred of finful evil to the higheft, 
doth (hew himfdf the greater! enemy of it, and the grcateit 
lover of good \ and he that fctfeth the {harpeft hedge before 
»s, and the terrible warnings to keep us from damnation. 


1 1 2 The Lije of Faith. 

do?ii (hew himfelf moll willing to fave us. 

1 8. So good is Chriflianity, thar itttuncrhall our cffl.&ions 
tintogood: It atfjreth us thar they arc fcnt as needful medi- 
cine, however merited by our fin : And it dircdrcth us haw to 
bear them cafily, and to make them fweef, and fafe, and pro- 
fitable, and to turn them to our increafc of holinefs, and to 
the fur:hcrance of our greatcft good, H<b. i, to 13. Rom.S.iS. 
2 Cor. 4. 16, 17, 18. 

19. It alio ihbliflieth a perpetual office, even the frcied 
Miniftry, for the fuller and furcr communication of all this 
good forementioned. In which obferve thefe pirficulars, 
which (hew the greatnefs of this benefit. 1. The perfon$ called 
to it, muftfby Chrifts appointment ) be the mfji and bejl of 
men that can be had. 2. The number of them is to be fuitcd 
to the number of the people, fo that none miy be without 
the benefit. 3. Their rrork^ is t to declare ail this foremention- 
ed Goodnefs and Love of God to man, and to offer them all 
this grace and mercy > and to toach them to be holy and 
hippy, and to fet before them the everlifting joyes. 4. The 
manner of their doing it muft be with humility, as the fcrvants 
of allj with tender love, as Fathers of the flock v with wif- 
dom and skill, left their work be fruftratc , with the greatest 
importunity, even compelling them to come in, as men that 
are loth to take any denyal i and with patient enduring all 
oppofitions, as thofe that hid rather furT*r any thing, chan 
the peoples fouls mall be unhealed, and be damned > and they 
mult conrinuc to theend, as thofe that will never give up a 
foul as defperate and loft, while there is any hope: And ail 
this muft be feconded with their own example of holincfs, 
temperance and fove^AQs 2C. 2 lim. 2. 24, 25 Mattb. 22.$, 9. 

20. So good is our Religion, that nothing but doing goodh 
the work in which it doth employ us. Bcfidcs all the good of 
fiety and felf-prefavation, it requireth us to Jive in love to 
others, and to do all the good in the world that we are able, 
Efbcf. 2. 10 Mat. 5. 16. & 6. i, 2, &c. Taut 2. 14 Gal 6. 
f y 8, 9. Qood works muft be our jludy and our life : Our 
work tn£ our delight: Even our enemies wz muft love and 
do good Vo t Mat. 5. 44. horn. 1*. 19,20, 21. And furc that do- 
ctrine is good, which is purpofely to employ men in doing 
good to til 21. So 

The Life of Faith. ji 3 

2 1. Sogood is Chriftianity, that it fivourcth not tny one* 
fin, but is th:grcateft condemner of them all. It is all (or 
knowledge agahiii hurtful ignorance i it is all for humility againft 
%\\pide\ for /Wf-^fwyW againft all injurious ftlfijhnefs; for jfi- 
rituality^ and rhe dv rnimon of true Rcafbn, againft f.nfteality 
and the dominion of the fleftn for beavenltnefs againft a 
worldly mind v for fincerify and fimplicity againft all hypocrifie 
and drcfir ; for few againft w*//ce » for »»sifjf and />?<za againft 
divifions and contentions „ (ot jufiice md lenity in (upcriours, 
and obedience and patience in inferiours •, for faithfulnefs in all 
relations : Its precepts extend to fecret as well as open pra- 
ctices > to the deftrts and thoughts, as well as to the words and 
<iWi : It allowcth not a thought, or wor^, or tfc7io«, which 
is ungodly, intemperate, rebellious, injurious, unchaftc, or co- 
vctoui or uncharitable, Mat. 5. 

22. All the troublesome pait of our Religion, is but our 
warfare againft evil , againft fitt, and the temptations which . 
would make us finful : And it muft n«cds be good, if all the 
conflicting pait of it be only againft evil, Gal. 5. 17, 21, 23. 
Row. 6. 6c 7. & 8. 1,7,8, 9, 10,13. 

23. It teachcth us the only way to live in the great eft and 
moRconftant joy. If we attain not this, it is becaufc we fol- 
low not its precepts. If cndlcft joy forefcen, and all the 
forefaid mercies in the way, are not matter for continual de- 
light, there is no greater to be thought on. Rejoycingalwaies 
in the Lord, even in our (harpeft perfections, is a great part . 
of Religious duty, Phil. 3. i,&4. 4. Pfal. 33. 1, Zech. 10.7. 
Mat. 5.11,12. Veut. 12. 12, 18. 

24. It overcome th both the danger and the fear of death j 
and that muft be good, which conquereth fo great an evil -, and 
maketh the day of the ungodly's/f<w, and utter mifcry, to be 
the day of our defirc and felkity, Rom. 6. 23 . 1 Cor. 15.55. 
Col.$. 1,4. Phil 3. 21. 

25. Itobligcth all the Rulers of the world to ufe all their 
power ro do goody againft all fin withm their reach j and 
to make their fubjeds happy both in body and in foul, 
Rom, 1;. 3,4,5,6. 

26 . It appointcth Churches to be Societies of Saints, that ho- 
linefs and goodacjs combined may be ftrong and honourable, 

Q_ 1 Cor. 

IP4 The Life of Faith. 

I Cor. i. i. & 2. i. i.flM. 3. 13. 1 7fo/.'). 12, 13. Tnatho- 
ly AflTemblics employed in the holy love and praifcs of God, 
might be a rcprcfentation of the heavenly Jerujdlem , 
Col. 2. 5. 

27. It doth make the Love and Union of all the Saints to 
be (oftritt, that the mercies and joyes of every mcmbcr,might 
extend to all: All the corporal and fpintual bleflings of ill 
the Chriftians, (yea and perfons) in the world, are mint as to 
my comfort , as long as I can love them as my felf: If it would 
pleafc me to be rich, or honourable, or learned my fclf, it muft 
pleafe me alfo to have them fo, whom I love as my felf. And 
when millions have fo much matter for my joy, how joyfully 
(ho a Id i then live I And though I am obliged alfo to forrow 
with (hem, it is with fuch a forrow only, as (hill not hinder 
any fcafonable joy, I Cor. 12. 

28. In thefc focicties, every member is bound to contribute 
his help to the benefit of each other > fo that I have as many 
obliged to do me good, as there be Chriftians in the world -, 
at lead, according to their fcveral 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 intereft, in the good of all others, and engageth all men to 
do good to one another is evidently good ir (elf, 1 Cor. 12. 
Epbef.4* 15, 16. 

29. And all this goad is not deftroyed, but advantaged and 
*£gr*v4te<f accidentally by our fin : So that where fin abound- 
ed, there grace did fuperabound, Rom. 5. 15, 16, 17, 18, 19. 
Grace hath taken occation by (in to be Grace indeed^ and to be 
the greater manifestation of the goodnefs of God, and the 
greater obligation for gratitude to the (inner. 

30. Laftly, All this Goodnefs is beautified by barmsny, it 
is all placed in a perfect order. One mercy doth not keep us 
from another, not one grace oppok another: nor one duty 
exclude another. As it is the great declaration of Mercy and 
Juftice wonderfully confpiring in God ; (Mercy fo ufed as to 
magnifie Jujiice > fuftice fo ufed as to ma^wfie Mcrcy t and not 
only (0 as to coofift ) fo alfo it worketh an! wcrably on us •* It 
fcttcth not Love againft filial fear> not joy againft necrffary 
forrotPy not f ait k againft re f entente, notfraift and tbsnhf giving 


The Life of Faith. US 

— i — — 

again!) penitent confedion of iin t nor true repentance againft 
the profitable ufc of the creatures, nor the care of our (bull 
againft the peace and quiet of our minds , nor care for our 
families, againft contentednefs and trufting God, nor our la- 
bour againft our necclTiry reft, not f elf- deny al againft the due 
care of our own welfare, nor patience againft due fcnfibility , 
and lawful paflion, nor mercy to men againft true juftice, nor 
publick and private good againft each, nor doth it fet the 
duty of the Soveraign and the Subject, the Mafter and the 
Servant, the Paftor and the Flock, nor yet their intereft, in 
any contrariety > but all parts of Religion know their place » 
and every duty (even thofc which iccm moft oppofitc) arc 
helpful to each other i and all intercfts arc co-ordinate j and 
all doth contribute to the good of the whole, and ol every 
part,Ef*t/4. 2,3, 15, 16. 

And now perufe all this 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 fupcrfcripuon of GOD the, 
prime effential GOOD. 

But all this will be more manifeft, when we have confidcr- 
edhow TOWER htth in the execution, brought all this into 


?he Image $f Gods Power. 

III.*T 1 H E third part of Gods Image and fuperfcription on 
1 the Chriftian Religion, is his POWER: And as mans 
own corruption lyeth more in the want of Wifdom and Good- 
nefi, than of Power i therefore he is lefs capable of difecming 
God, in the impreffions of his Wifdom and Goodnefi % than of 
hii Power : feeing therefore he is here moft capable of ten- 
virion, and acknowledging the hand of God , I (hall open 
this alio in the feveral parts, in fome degree. 

1. Inthehiflory of the Creation, the Omnipotency of God 
is abundantly fet forth", which is proved true, both by the 

Q_2 agtccablenefc 

—————a——— " '■ — ■ ■ 

1 1 6 The Life of Faith. 

agrecablenefs of the hiitory to the crTei's, and by much fubfe- 
quent evidence of the Writers Veracity. 

2. The fame may beftid of Gods drowning the old world> 
and the preferving olNoih and his fam'ly in the Ark. 

3. And of the dcftiu&ioh of -Sodom and Gomorrah with fire 
from Heaven. 

4. The miny miracles done by M-.fes upon Fbaraob and the 
Egypiayif, and in the opening of the Red Sea, and in the 
fced.ngofthe Israelites in the wjlcierncfs, and keeping their 
cloths from weiring for forty years \ ind the pillar 'which 
wcn r before them as a fire by nighr, and a cloud by day, forfo 
long time i and the darknefs, and thunder, and trembling 
of the Mount at the giving of the Law i with ?he reft of the 
Miracles then done, not in a corner, or before a few, but be- 
fore all the people*, who were perfwaded to receive and cbey 
the Larv, by the reafon of thefe motives which their eyes had 

• feen : And it all this had been faffc * if no plagues had been 

(hewed on Egypt i if no Red Sea had opened \ if no Pillar had 
gone btfore them j if no fuch terrible fights and founds at 
Mount Sinai had prepared them for the Law , fuch reafons 
would have been fo unfit to have perfwaded them ro obe- 
dience, that they would rather with any reafonablc creatures, 
have procured fcorn. 

And to (hew pofterity, that the htftory of all this was not 
forged, or to be fufpecfod i 1. They had the Li w it felt then 
delivered in two Tables pf ftone to he ftill feen. 2. They had 
a pot of Manna ftill preferved. 3. They had the miracle- 
working Rod of Mofes and Aaron kept like wife a;, a monu- 
ment. 4. They had an Ark of purpofe to keep thefe in, and 
that in the moft inviolable place of yvoifhip; 5. Thej had the 
brazen Serpent (till H<zek&*h broke it) ftill to be fcen. 6.They 
had the fong of their deliverance at the Red Sea for their con- 
tinued ufe, 7. They had fct feafts to keep the chirf c f all thefe 
things in remembrance. They had the feaft of unleavened 
bread, which all Ifrarf was to obferve for feven daics, to keep 
the remembrance of their palling out of Egypt in fo great hafte, 
that they could not flay to knead up, and make their bread, 
but took it as in meal or unready dough. They had the feaft 
of the Patfcover, when every family was to eat of the Pafchal 


:ke Life of Faith. 117 

Lamb, and the door poiis to be fpnnklcd with the blood, to 
kvep in remembrance the night when the Egyptians firft born 
were deiiroyed, and the jfraelites all prefcrved. And ifthefe 
hid been instituted at that time, upon a pretended occafion 
which they knew ro be untrue, they would rather have de- 
rided than obferved them. If they had been afterwards insti- 
tuted in another generation which knew not the (lory, the 
beginning would have been known, and the fiction of the 
name and inftitution of M>/h would have been apparent to all ; 
and the inftitution would not have been found in the fame 
Law, which was given by Mcfes : And it could not have 
been fo cxprcfly (aid, that the Israelites did all obferve thefc 
feafts and folcmnities from the very time of their deliverance, 
but in thole times when the forgery began, all would hate 
known it to befalfe. 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^ 
them, which faw to the execution and prefervation of all thefe. 

10. And thry had a form of civil Policy then cftabliihed, and 
and the Rulers were to prefcrvc the memory of thefc things, 
and* the practice of this Law, and to learn it themfelyes, and 
govern by ii ; Co that the very form of the Common- wealth, 
and rh«- 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 Srate, and Fami- 
lies, was a pr.fervative hereof. 

. 5. But, to pafs by all the reft in the Old Teftamenr, the It-' 
carnation of Chrift was fuch a work of Omnipotent Lcve^ as 
caenotby us be comprehended. That God mould be united 
to humanity in perfon ! that humanity fhouJd thus be ad- 
vanced into union with the £)eity ! and Man be fa abovs the 
Angels ! that a Virgin Ihould conceive ! *hat men from the 
Eaft ihould be Iedthifher to woifh.p an Infant by the condu6fc 
of a Star (which Cafarim thinketh w^s one of thofc Angels 
or Spirits which are called a flame of iirc,Pp/. 104. 4, ) That 
Angels from Heaven (hould declare his nativity to the Shep- 
herds, and celebrate it with their praifesa that John Baftift 

Qj} fhould 

n 8 The Life of Faith. 

(hould be fo called to be his forerunner, and Elizabeth, Zacka- 
rv, Simeon, and Anni, (hould fo prophefic of him ; That the 
Spirit (hould be feen defcending on him at his Baptifm, and 
the voice be heard from Heaven, which owned him : that he 
(hould fa(V forty dales and nights \ and that he (hould be trinf- 
figurcd before his three Difciplcs on the Mount, and Mofcs 
and Etias feen with him in that glory i and the voice from 
Heaven again bear witnefs to him : Thefc, and many fuch like 
were the ittcftations of Divine Omnifotency to the truth of 

6. To thefc may be next joyned, the whole courfe of mi- 
racles performed by Chrift, in healing the fkk, and railing the 
dead H and in many other miraculous ads, which are moll ot 
thefubftance of the Gofpel-hiftory, and which I have recited 
together in my Retfons of the Cbriftia* Religion; fee Hcb. 2. 

7. And to thefc may be added, the Toner which was given 
over all the creatures, to Chrift our Mediatour. All power in 
Heaven and Earth was given him, Job. 17. 2. 6c 13 3. Mat, 
18. 19. Rom. 14. 9. Epbef. 1. 22, 23. He was made Head 
over all things to the Church, and all principalities and 
powers were put under him ! And this was not barely alien- 
ed by him, but demonftratcd- He (hewed his power over the 
Devils in calling them out : and his power over Angels by 
their attendance : and his power of life and death, byraifc 
ing the dead: and his power over all dtfeafts, by healing 
them : and his power over the winds and waters, by ap- 
pealing them : and his power over our food and natures, by 
turning water into wine, and by feeding many thoufands mi- 
raculoufly : yea and his power over them into whofe hands 
he was rcfolvcd to yield himfelf, by retraining 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 darkening 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 rifing 
of the bodies of many, Mat. 27. 52. And his power over the 
Sain t$ in Heaven, by the attendance of Mojes and Eliat : and 
his power to forgivefms, by talcing away the penal maladies , 


The Life of Faith. 119 

and his power to change beam, and fave foufe, by caufing 
his Difaples to leave all and follow him at a word j and Za- 
chcm to receive him, and believe > and the thief on the crofc 
to be converted, and to enter that day into Paradifc. 

8. And his own Rtfurredion is an undoubted atteitation 
of Divine Omnipotcncy. If God gave him fuch a victory 
over death, and raifed him to life when men had killed him, 
and rolled a (tone upon his Sepulchre, and fealcd and guarded 
it, there necdeth no further evidence of the Power of God 
imprtfling and attefting the Chriftian Religion, than that 
which afecrtaineth to us the truth of Chrifts Refurrefiion. For 
be was declared to be the Son of God by TOWER, by rtfur- 
redion from the dead, Rom. 1.4. 

9. And his bodily appearance to his congregated Difciplcs 
when the doors were (hut > his miracle at their H(bing, his 
walking on the Sea, his vanifhing out of their light, Luks 24. 
when he had difcourfed with the two Difciples, his opening 
their hearts to undcrftand his Word, &c. do all (hew this part 
of Gods Image on our Religion, even his Power. 

10. And fo doth his bodily afcending into Heaven before 
the face of his Difciplcs, AGs 1. 

11. But cfpecially the fending down the Holy Ghoft upon 
his Difciplcs according as he promifcd : To caufe them that 
were before fo low in knowledge, to be fuddenly infpired 
with l**guages, and with the full undtrftandwg of his own 
will, and with unanimity and concord herein s this made his 
Difciples the living monuments and cffe&s of his own Omni- 
potency, A8t 2. 

IS. And accordingly all the miracles which they did by 
this power, recorded partly in the A&s of the Apoiiles, (or 
rather, the A8s of Paul, by Luke who was his companion \) 
which you may there read (and no doubt but other Ap (ties 
in their meafurcs did the like as Paul, though they are not re- 
corded i for they had all the /am Promifeind Spirit.) This is 
mother imprcfiion of POWER. 

13. Whereto muft be added the great and wonderful gifts 
of communicating the fame Spirit (or doing that upon which 
God would give \t) to thole converted Believers on whom 
they laid their hands (which Simon U*$p would fain have 


120 The Life of Faith. 

bought with money, A8$ 8.) To enable them to fpeak with 
tongues, to heal difcafes, to prophetic, &c. as they thcmfclvcs 
had done, which is a great alteration oiOmnifotency. 

14. And the lanwntable dcftru&ionof Jtrufalem by the 
Romans foretold by Cbrift, was an atteftation of Gods FOWEK 
in the revenge or punilhment of their unbelief, and putting 
Chnft to death. 

1 5. And fo was the great fortitude and covftancy of Be- 
lievers, who underwent all perfections fo joyfully as they 
did for the fake ©fChtift * which was the effeej of the cor: 
borating Power of the Almighty. 

16. And fo was the Power which the Apottles had to exe- 
cute prefent judgements upon the enemies oftheGofpel, (as 
Elimaf and Simon Magus') and on the abufcrs of Religion fas 
Ananias and Saphyra) and on many whom they excommu- 
nicated and delivered up to Satan. 

17. The fame evidence is found in Chrifis Legislation, as 
an univerfal Soveraign making Laws for heart and life* for all 
the world : Taking down the Laws of the Jewifh Polity and 
Ceremonies, which God by Mcfes had for a time fet up : Com- 
manding his Minivers to proclaim his Laws to all the world, 
and Princes and people to obey them : And by thefe Laws, 
conferring en Believers no lefs than forgivcnefs andfaivition, 
and binding over the impenitent to everlafting punim* 

18. But the great and continued imprefs of Gods Pooler, is 
that which together with his Wifdom and Love, is made and 
(hewed in the converfion of mens fouls to God by Chrift. 
You may here firit confider the numbers which were fuddenly 
converted by the preaching of the Apoftles at the firm 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 reflgned to 
him , and all this according to his own prediction, that when 
he was lifted up, he would draw all men to him i and accord- 
ing to the predictions of his Prophets. But that which I 
would efpecialljr open, is, the FOWER which is manifested in 
the work of the Spirit on thefbuli of men, both then and to 
this day. 


The Life cf Faith. 12 1 

Hitherto what I have mentioned belonging to the Scripture 
it fclf i it it to be taken as part of our Religion objeGively con- 
fidcred : But that which followeth is the effeQ of that, even 
our Religion fubjeQively confidered : To obferve how God 
miketh men Believers t and by believing fanttifieth their hearts 
and lives , is a great motive to further our tvon believing. Con* 
fider the work, i. As it is in it felf, 2. As it is oppoled by 
all its enemies, and you may fee that it is the woik of 

1. As the Gocdnefl, fo alfo the Grettnefloi it, is Gods own 
Image. It is the railing up of our ftuptd faculties to bz lively 
and aQive to thofe holy ufes, to which they were become as 
dead by fin. To caufe in an unlearned perfon, a firmer and 
more diftind belief cf the unfeen world, than the moft learn- 
ed Philofophers can attain to by all their natural contempla- 
tions : To bring up a foul to place its happinell on things Co 
high, and far from fcnic ! To caufe him who naturally is im- 
prisoned in felfijknefs, to deny himfclf, and devote himfelf en- 
tirely to Qod i to lovc^him, to truft him, and to live to 
him ! To raife an earthly mind to Heaven, that our buli- 
ncil and hope may be daily there ! To overcome our pride, 
and fcnfuality , and bring our fenfes in fubjc&ion unto 
reafon, and to keep a holy government in our thoughts, 
and over our paffions, words and deeds > And to live in 
continual preparation for death, as the only time of our true 
felicity : And to fuffcr any lofs or pain for the fafe accorn- 
plifhment of this ! All this is the work of the FOJVER of 

2. Which will the more appear when we confidcr, what is 
done againft it within us and without us ! what privat ive and 
pfaive averfenefs we have to it, till God do fend down that 
Lift, and Light, and Love into our fouls, which is indeed his 
Image ! How violently our flcfhly fenfe and appetite, ftrivc 
againft the rcftraints of God, and would hurry us contrary to 
the motions of grace ! How importunately Satan joyncth 
with his fuggeiiions! What baits the world doth (till fct be- 
fore us, to divert us, tnd fervert us \ And how many inft ru- 
mentsofits/fatffry, or its cruelty, are ftiH at work, to flop 
us, or to turn us back ! to invite our affc&iois down to 

R Earth, 


I2 2 The Life of Faith. 

Earth, and cnfnarc them to fome deluding vanity, or to di- 
ffract us in our heavenly defign, and to afnght or difcouragc 
us from the holy way. 

And if we think this an eafic work, becaufc it is alio rea- 
fonable , do but obierve how hardly it gocth on, till the 
POWER of God by grace accomphftu it ! what a deal of 
pains may the beft and wifelt Parents take with a gracelefs 
child, and all in vain ! what labours the worthieft Miniftcrs 
lofe on gracelefs people ! and how blind, and dead, and fenfe- 
lefs a thing, the gracelefs heart is, to any thing that is holy, 
even whenreafon it fclf cannot gainfay it ! And God is pleafcd 
oft- times to weary out Parents, and Matters, and Miniftcrs, 
with fuch unteachabic and (iony hearts, to make them know 
what naturally they are thcmfclves, to bring them to the 
m re lively acknowledgement of the POWER which is ne- 
ceiTary to renew and fave t foul. But having fpoken at large 
of this in the formentioncd Trcatifc, I (hall take up with thefc 
brief intimations. 

19. And the frefervation of that Grace in the foul which is 
once given us, is alio an crTi& of the TOWER of God. Our 
rtrengthis in the Lord, and in the fewer of his might, Eph. 
6. 10. It is our Lord himfdf, who is the Lord of life, and 
whofc Prieftbood was made after the fewer cf an endlefi life, 
Hcb. 7. 16. who g»vethus the Spirit cf Powtr and of Love, 
and of a found mind, 2 Tm. \.j (or of received wifdom, 
for (Tatp^ticyM is found mderftanding received by inftrutjion : 
And this text cxpreiTcth the thrr e pans of Gods Image in the 
new Creature , viivfj.* Avvdy^ius, gj ay&vtK. x) o-a^cvia^ . 
And as Power is given us with Love and Wtfdm \ Co Power 
with Love and Wifdom do give it us *, and Pownr alfo muft pre- 
fer ve it, 1 Pet. 1. 5. W art fyft by the fower of God through 
faith unt of alvaxion, 2 Tim. 1. 8. According to the fewer of God 
who haihfaved us. The Gofpcl is the fewer of God (that it, 
the instrument of his Power) to our falvai'nn* Rom. 1. 16. 
So 1 Cor. 1. 18, To us that arefavedit is the fower of God\ 
becaufe Chriit whom it rcvealeth, is the^rf?*? and wifdom of 
God, v. 24. And thus our faith fiandeth in the fower of God, 
1 Cor. 2. 5. 2 Cot. 6. 7. And the Kingdom of God in us 
doth confift infomr, 1 Cor, 4. 20. The mind of man is very 

mutable > 

The Life of Faith. 123 

mutable » and he that is potfeffed once with the detircs of 
things fpiritual and eternal, would quickly lofc thole defues, 
and turn to prefent things again, (which are ftill before him, 
while higher things arc beyond our fenfe) if the Power and 
AQivity of the divine life, did not preferve the fpark which is 
kindled in us. Though the do&iincof Perfeverauce be con- 
troverted in (he Chriftisn Church, yet experience afTurcth us 
of that which all parties arc agreed in : Some hold that all 
true Chriftians perfeverc i and tome hold that all confirmed 
Chriftians perfevere fthat is, thole who come to a firong de- 
gree of grace J biat thofe that think othcrwife do yet all grant, 
that if any fall away, it is comparatively but a very few, of 
thofe who are fincere. When none would perfeverc if Omni- 
ptency did not preferve them. 

20. Laftly, The POWER of God alfo dothconfequcntly 
own the Chriftian Religion, by the Prefervation of the Church, 
in this malicious and oppofing world fas well as by the fre* 
ferva-hn cf grace in the foul J which will be the more appa- 
rent if you obferve, 1. That the number of true Chriftians is 
mil very fmall in comparifon of the wicked. 2. That all 
wicked men arc naturally ( by the corruption of nature) their 
enemies i becaufe the precepts and practice of Chriftianity are 
utterly againft their carnal minds and intercfts. 3. That the 
doftrinc and practice of Chriftianity is mil galling them, and 
exciting and fublimating this enmity into rage : And God 
doth by perfections ordinarily tell us to our tmart, 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, becaufe of their numbers, 
and their wealth. For it is commonly the rich that rule ■•> and 
the rich are ufually bad j fothat the godly Chriftians are in 
their power. 6. That all the Hypocrites that are among our 
felves, have the fame finful nature and enmity againft hohnefs, 
tnd are ufually as bitter againft the power and practice of their 
own proftflion, as open Infidels are. 7. That Chriftianity is 
not a fruic of nature > Nov nati fed faki fumus Cbriftiani, faid 
TertnUitu. And therefore if Gods Power preferred not Re- 
ligion, the degenerating of the Chriftians children from their 
Parents mind and way, would haften its cxtin&ion in the 

R z world. 

1 24 iht Life of Faith. 

world. 8. And as k is a Religion which mult be tavgbt us , fo 
it rcquircth or confifteth in fo much tptfdont, and viEingnefl, 
and fortitude of mind, that few are naturally apt to receive 
it t becaufe fofy, and badnejs, and feeblenefl of mind are fo 
common in the world. And as we fee that Learning will never 
be common but in the poiTcffion of a very few, becaufe a na- 
tural ingenuity is neceffary thereto, which few are born with - f 
fo would it be with Chnftianity, if Divine Power maintained 
it not. 9. And it Is a Religion which rcquireth mtch time 
and contemplation, in th9 learning and in the pra&ifing of 
it : whereas the world arc taken up with fo much butinefs 
for the body, and are fo flothful to thofe cxercifes of the 
mind, which bring them noprefent fcnfiblc commodity, that 
this alfo would quickly wear it out* 10. And then the terms 
of it being fo contrary to all mens fiefhly intcrcft and fenfc, 
in felf-denyal, and /br/^g all for Chrifh and in mortifying 
the mod beloved fins, and the world putting us to it fo ordi- 
narily by pcrfecution i this alfo would deter the moft,and wet- 
iy out the reft, if the Power of God did not uphold them. 
That which is done by exceeding indufiry, againft the inclina- 
tions and imercttof nature, will have no conliderablc number 
of pradifcrs. As we fee in horfes an i dogs which are ca- 
pable with great labour, of being taught extraordinary things 
in the femblancc of reafon : And yet becaufe it muft coft (0 
much labour, there is but one in a Country that is brought 
to it. But (though the truly religious arc but few incom- 
parifon of the wicked, yet J godly perfous arc not fo few as 
they would be, if it were the work of induihy alone. God 
maketh it as a new nature to them > and (which is very 
much to beobferved) the main change is oft-times wrought 
in an hour, and that after all exhortations, and the labours of 
Parents and Teachers have failed, and left the (inner as fcem- 
ingly hopclefs. 

And thus I have (hewed you 1 . That our Religion objective* 
ly taken, is the Image of Gods WISDOM, GOODNESS and 
TOWER, and thereby fully proved to be from GOD. 2. And 
that our Religion fubjedivcty taken, is anfwerably the Spirit 
erimprefst POWER, and of LOVE, and of SOVND VN- 
VERS1 ENDING, and it in us a tonfiant fcal and witnefsfo 
the truth of Chiift. CHAP. 

The Life of Faith. j 2 5 

The means of makjng known at ibis infallibly to*. 

ISuppofc the' evidence of divine attention is fo clear in 
thii Image of God oxi the Chrifttan Religion, which I have 
been opening, that few can doubt of it, who arc fatisficd of 
the biff •rical truth of the fads > and therefore this is next to 
be confidered, How the certain knowledge of aU theft things 
eometb down to ** f 

The firft quefticw is, whether this Vpdrine and Religion in- 
deed be the imprefs of Gods WlSVOM, and his GOODNESS 
and P0ITER, fuppofing the truth of the hiftorical part ? This 
is it *hich I think that few reasonable perfons wil deny : For 
the do&rinc is legible, and fheweth it fclf. 

But the next qucftion is it, which I am now to refolve, 
H w wefhall fyow that this VoUrine was indeed delivtred by 
Cbrifi and hit Afoftles> and theft things done by tbent, which 
the Scriptures mention ? 

And here the firtt qucfiion (hall b:, H, w the Afoftlet^ and 
another the firft witneffes, kpew it tbemfelves? For it is by 
every reafonable man to bc^ fuppofed, that they who were 
frejent % and wc who arc 1668 years diftance, could not re- 
ccivc the knowledge of the matters of fid, in the very fame 
manner. It is certain that their knowledge was by their pre* 
fent fenfe and reafon : They faw Chrift and his miracles : Th:y 
heard his words : They faw him ri fen from the dead: They 
difcourfed with him, and cat and drunk with him : They 
faw him afcending up bodily to Heaven. They need no other 
Revelation to tell them what they faw t and beard, and 

W you had asked them then, Hw\now you that all theft 
things wertfaid and done ? they would have anfwercd you, 
Btcaufewefaw andheardtbem. Eut we were not then pre- 
fent: we did not fee, and hear, what they did; Nor did we 
fee or hear them, who were the eye- wirneffes. And therefore 
as their fenfes told it them > 10 the natural way for our know- 
ledge, ouift be by detivaimjrorn their fenfe to gnrs : For when 

R 3 rt<y 

2 g The Life of Faith. 

they themfdves received it in a way To natural, (though not 
without the help of Gods Spint, in the remewbring, record- 
ing and attefting it) vpo that can fefs pretend to hfturaticn, or 
immediate revelation, have fmall reafon to think that we mutt 
know the fame fads, by cither of thofe fupernatural waies. 
Nor cm our knowledge of a hiftory, carryed down through 
fo many ages, be fo clearly fatisfa&ory to our felves, is fight 
and hearing was to them. And yet we have a certainly, not 
only infallible i but fo htfatisfattory, as is fufficient to warrant 
all out faith, and duty, and fufferings for the reward which 
Chrift hath fct before us. 

Let us next then enquire, Hw did thefirft Churches j^rour 
that the Apiftles and other Preachers of the Gcjj>el did not de- 
ceive them in the matter of fa& ? I anfwer, They had their de- 
grees of alTurance or knowledge in this part of their belief, 
i . They had the moft credible humane tejimony of men that 
were not like to deceive them. But this was not infallible. 

2. They had in their teftimony the evidence of a natural 
certainty : It being naturally impojpble, that fo many perions 
(hotild agree together 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, whciy^any one 
might have prefently evinced the falftood, if they had been 
lyars, about the twice feeding of many thoufands miraculoufly, 
and the raifmg of the dead, and many other public* miracles, 
and the darknefs at his death, and the rending of the Rocks 
and Vail of the Temple, and the Earth- quake, and the comirg 
down of the Holy Ghoft upon themfelves > with many the 
like they would have been detected and confuted to their 
confufion : And we (houldj have read what Apologies they 
made againft fuch detections and confutations ! And fome of 
them fat lc*ft at their death) would have been forced by 
confeience, to confefs the plot. 

3. But to leave no room for doubting, God gave thofe firft 
Churches, the addition of his own fupernatural atteftation, by 
the fame threefold imprefs of hit Image before defcribed : 1. In 
the holy Wi{dom and Light which was in their doctrine. 2. In 
the holy Love, and Piety, and Purity, which was confpicuous 
in thcii do8rine> and in their lives. 3. And in the evidences 


The Life of Faith. 127 

of divine Tower, in the many gifts, and wondcrs.and rr.iraclcs 
which they wrought and manifeftcd. And thefe things fecm 
a fuller tcftimony than the miracles of Chrift himfclf. For 
Chrifts miracles were the deeds of one alone ; and his refur- 
rc&ion was witntlTed but by twelve chofen witneffes, and 
about five hundred other perfons* and he convcrfed with 
them but forty daies, and that by times: But the miracles 
of the Difciplcs were wrought by many, and before many 
thoufands, at feveral times, and in miny Countreys, and for 
many and miny years together > and in the fight and hearing 
of many of the Churches : So that thefe firit Churches had 
fight and hearings to aflure them of the divine miraculous at* 
tejrttionof the truth of ffceir tcftimony, who told them of the 
do&rines, miracles, and rcfurrc&ion of Chrift : And all this 
from Chrifts folemn promife and gift, John[i±.i2. Verify , ve- 
rify* ' Uy unt0 } ou i H e % hat believeth on me, the worty that 1 
do, (haV be do alfo •, and greater veor\s than thefe JbaU he di> 
becaufe I go to the Father. 

But if it be demanded, How did the next Chriftians of the 
fecond age, receive all this from the firft Churches, who re- 
ceived it from the Apoftlcs ? I anfwer, by the fame evidence, 
and mthfowe advantages. For 1. They had the credible bn- 
wane tetiimony of all their Paftors, Neighbours, Parents, who 
told them but what they fatp and heard* 2. They had a 
greater evidence of natural infallible certainty : For r. The 
doctrine was now delivered to them in the records of the fr- 
cred Scriptures, and fo left liable to the mifreports of the ig- 
norant, forgetful or erroneous. 2. The reporters were now 
more numerous, and the miracles reported more numerous al- 
fo. 3. They were perfons now difperfed over much of the 
world, and could not poffibly agree together to deceive. 
4. The deceit would now have been yet more eafily detected 
and abhorred. 

3. But bcfidcs this, they had alfo the fupernaturaltejtimcny 
of God ; For the Apoftles converts received the f*me fpirit as 
they had themfelvcs : And though the miracles of other per- 
sons were not fo numerous as thofe of the Apoftles •> yet the 
perfons were many thoufands more that wrought them : All 
this is iffcrtcd in the Scripture it felfj as Gal 3. 3,4. 

1 Cor. 

u 8 The Life of Faith. 

i Cor. 14. & 12. and many places : And he that (hould have 
told them falfly that they themfelves had the fpirit of extra- 
ordinal y gifts and miracles, would hardly have been believed 
by them. And all this alfo the following Ages have them- 
felvcs affcrtcd unto us. 

The queftionthen which remaineth if, How vet receive all 
tb» infallibly from the fubfequent Ages or Churches to thft day ? 
The anfwer to which is, ftiH by the fame way, with yet greater 
advantages infonte rtf^eUi, though lefs in others. A? 1. Wc 
have the humane testimony of all our anceftors, and of many 
of our enemies. 2. We have greater evidence of natural cer- 
tainty, that they could not podibly meet or plot together to 
deceive us. j. Wc have Mill the [uptrnttural divine alteration 
( though rarely of miraclei, yet) of fhofe more neceffary and 
noble operations of the Sprit, in the falsification of all tiuc 
Believeis, which Spirit accompanieth and worketh by the 
doctrine which from our anceftors we have received. 

More diftin&ly cbferve all thefe conjunct means of our 
full reception of our Religion. 

1. The very Being tf the Cbrijuans *nd Ckurches, is a te- 
stimony to us that they believed and received this Religion. 
For what maketh them Chriftians and Churches but the re- 
ceiving of it > 

2. The ordinance of Baftifm, is a notable tradition of it. 
For all that ever were made Chriftians , have been baptized: 
And Baptifm is nothing but the folemn initiation of perfons 
into this Religion, by a vowed confent to if, as fummarily 
there cxprelTcd in the Chriftian Covenant. And this was ufed 
to be openly done. 

3. The ufe of the Creed, which at Baptifm and other fa- 
crcd feafom, was al waits wont to be profcifcd, (together 
with the Lords Prayer, and the Vectkgue -, the fummaries of 
out faith, defire and ftadrce) is another notable tradition , by 
which this Religion hath been fent down to following Ages: 
For though perhaps all trie terns of the Creed were not fo 
early as some think, thus conftamly ufed » yet all the fenfe and 
(ubitance of it was. 

4. The My Scriftpres or Re$ords of this Religion, con- 
taining integrally aH the dodrine, and all the neceffary matter 


The Life of Faith. 13^ 


of fad, is the moft compleat way of tradition : And it will 
appear to you in what further (hall be (aid, that we have in- 
fallible proof, that thefe Scriptures are the fame, which the 
firft Churches did receive* what ever inconfiderablc errourf 
may be crept into any Copies, by the unavoidable ovcrfight of 

5. The conftantufe of the facrcd Affcmblies^ hath been ano- 
ther means of lure tradition : For we have infallible proof of 
the fucccfilvc continuation of fuch AfTcmblics > and that their 
ufe was (till, the folemn profeflion of the Chriftian Faith, and 
worfhipping God according to it. 

6\ And the conftant ufe of Reading the Scriptures in tbofi 
Affemblies, is another full hiftorical tradition : For that which 
is conftantly and publickly read, as the do&rine of their Re- 
ligion, cannot be changed, without the notice of all the 
Church, and without an impoftible combination of all the 
Churches in the world. 

7. And it fecureth the tradition that one Jet day hath been 
kept for this public^ exercife of Religion, from the very ilrft » 
even the Lords day fbe fides all occaiional times. ) The day 
it felf being appointed to celebrate the memorial of drifts 
Refurre&ion, is a moft currant hiftory of if, as the feaft of 
unleavened bread, and the Paffeover was of the Israelites de* 
liveranccfrom Egypt. And the excrcifes ftill performed on 
that day, do make the tradition morecompleat. 

And becaufc fome few Sabbatarians among our felves $0 
keep the old Sabbath only, and call ftill for Scripture proof lor 
the inftitution cf the Lords day \ let me briefly tell them, 
that which is enough to evince their errour. 1 . That the 
Apoftles were Officers immediately commiffioned by Chrift y to 
difciplc the Nations, and to teach them all that Chrift com- 
manded, andfoto fettle Orders in the Church, Mat. 28. 1?, 
20,21. A&s 15.&C. 

2. That Chrift promifed and gave them his Spirit infallibly 
to guide them in the performance of this commiflion (though 
not to make them perfectly impeccable) John 16. 13. 

3. That de fafto the Apoftles appointed the ufe of the 
Lords day for the Church Aflcmbltcs ; This being all that 
is left to be proved, and this being matter of fad, which 

S xequireth 

1 50 The Life of baith. 

requircth no other kind ot proof but bift>ry y part of ihc hi- 
ttory of it is in the Scrip- ure, and the reft in the hifioiy ofall 
following Ages. In the Scripture irfclfic i$ evident, that the 
Churches and the Ap ottles ufed thu day accord ing.y : And 
it hath moll infallible hittory (impoflible to be falfc) that the 
Churches have ufed it ever to this day, as that which they 
found pra&ifid in their times by their appointment : And this 
is no: a bare narrative, but an uninterrupted matter of publick 
fidt and pr*dice : So univcifal, that I remember not in all 
my reading, that ever one enemy queitioned it, or ever one 
Chiittian, or Kerttick denyed, or once fcruplcd it. So that 
they who tell us that all this is yet but humane teftimony, do 
(hew their egregious inconfiderations, that know not that 
fuch humane teftimony or hittory in a matter of publick con- 
ftant fa6r, may be moll certain, and all that the nature of the 
cafe will allow a fober pcrfon to require. And they might as 
well rejed the Canon ofthe Scriptures, becaufe humane tefti- 
mony is it which in point of fidt doth certific us, that theic 
arc the very unaltered Canonical Books, which were deliver- 
ed at rirtt to the Churches : Yea they may rejedt all the ttorc 
of hittorical tradition of Chrittianity it (elf, which I am here 
reciting to the frame of their underttandings. 

And conflderalfc, that the Lords day was fettled, and con- 
flantlyufcd in folemn woiftvp by the Churches, many and 
many years before any part of the New Tettament was writ- 
ten i and above threefcore years before it wis finifocd. And 
when the Churches had fo many years been in publick pofTcf- 
fion of it, who would require that the Scriptures fhouid af- 
ter all, make a Law to mftitute that which was inftitutcd fo 
long ago. 

If you fay, that it- might have declared the inftitution, I 
anfwer, fo it hath, as I have (hewed > there needing no other 
declaration, but i. Chritts commiffion to the Apoftles to 
order the Church, and declare his commands. 2. And his 
pnrnife c f infallible guidance therein. 3. And the hittory of 
the Churches order and pra&icc, to (hew de faQo % what they 
did : And that hittoiy need not be written in Scripture for 
the Churches that then were - y no more than we need a reve- 
lation from Heaven to tell us thas the Lords day is kept in 


7he Life of faith. j g i 

EngUnd.: And fare the next Age needed no fupcrnatural te- 
ftimonyof it : and thcrctore neither do we : But yet it is 
cceafionafy oft intimated or cxprcfTed in the Scripture, though 
on the by, as that which was no further nccclTary. 

S% that I may well conclude, that we have b.tter hiftorical 
evidence that the Lo<ds day was aUually obferved by the 
Churches, for their publick worfliip and profeflion of the 
Chriltian Faith, than we have that ever there was fuch a man 
as William the Conquerour in England, yea or King James ; 
much more than that there was a Ctfar or Cicero. 

8. Moreover, the vet y Office of the Fafhrs $f the Church, 
and their continuance from the beginning to this day, is a great 
part of the certain tradition of this Religion. For it is moft 
certain, that the Churches were conftituted, and the Affem- 
blics held, and the worftiip performed with them, and by their 
conduct, and not without : And it is certain by infallible hi- 
ftory, that their office hath been ftill the fame, even to teach 
men this Chriftian Religion, and to guide them in the pra- 
ctice of it, and to read the fame Scriptures as the word of 
truth, and to explain it to the people. And therefore as the 
Judicatures and Offices of the Judges is a certain proof that 
there have been thofe Laws by which they judge fefpecially 
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 con(iant ufe f the Sacrament of the body and 
Hood of Chrift, hath according to his appointment, been art 
infallible tradition of his Covenant, and a means to keep him 
in remembrance in the Churches. For when all the Churches 
in the world have made this Sacramental Commemoration, and 
renewed covenanting with Chrift as dead and rifen, to be 
their conftant publick practice here, is a tradition ot that fa th 
and Covenant which cannot be counterfeit or falfe. 

10. To this we may add, the confiant ufe of Vifcipline in 
thefe Churches : it having been their conftant law and pra- 
#icc, to enquire into the faith and lives of the members, and 
to cenfure or caft out thofe that impenitcntly violated their 
Religion : which (hewcth, that de fa8o that Faith and Reli- 
gion was then received *, and is a means of delivering it down 
to us. Under which we may mention I. Their Synods 

S 2 ind 

1 3 a 7he Lije of Fait h. 

and Officers. 2. And their Canons by which this Di(c»plinc 
wis cxercifcd. 

11. Another tradition hath been the fublijhed confegions of 
their Faith and R 1 g on in thofc Apchgifs^ which perfe cut ions 
and calumnies have caufd them to wrne. 

12. And another is, all thofc fublijhed Confutations of the 
many herefies, which in every age have rifen up i and all the 
controvcifks which the Churches have had with them, and 
among thcmfclvcs. 

13. An! another is, all the Treatifes, Sermms i and other 
injiruQingwriungsoitht Paftors ofthofe times. 

14. And another way of tradition hath been by the ttftu 
mony and fufferings of Confcjfors and Martyr s, who hive en- 
dup d either torments or death, in the defence and owning of 
this Religion: In all which waics of tradition, the dodrine 
and the matter w^re joyntly atteftcd by them. For the Refur- 
re&hnot Chrifi f which is part of the matter of (a6c) was 
one of the Articles of their Creed, which they fuffered for: 
And all of them received the holy Scriptures, which declare 
the Apoiilcs miracles i and they received their faith, as deli- 
vered by thole Apoft!e% with the confirmation of thole mi- 
racls: So that when they profeflcd to believe the doctrine, 
they efptcially profciTcd to believe the htftory of the life and 
death ofChnlt, and ofhis Apoftles : And the Religion which 
they fufT.rcd for, and daily profciTed, contained both: And 
thchiftorical Books called the Gofyds, were the chief part of 
thcScriptuie which they called, The Word of God, and the 
Records of theChriftian Religion. 

15. To this I may add, that all the ordinary prayers and 
fraifes of the Churcbes t did continue the recital of much of thie 
biflcry, and o( ihc Apojlies names and aQs y and wcrccompofcd 
much in Scriptun pbrafe, which prefcrved the memory, and 
profeiTed the belief of all thofc things. 

16. And the feftivals 01 other dayes t which were kept in ho- 
nourable commc morafion of tbofe Affiles and Martyrs, was 
another way 01 keeping thefe 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 afciibing too much to them.) But certainly 


Tie Life of Faith. 133 

it was a way of transmitting the memory of thole things 
to pciteriry. 

17. Another hath been by the conftant commemoration of 
the great works of Chrift, by the dayes or feafons of the year, 
which were annually obferved : How far here alio the Church 
did. well 01 ill, I now meddle not : But doubtltfs the ob< 
f.rving of anniverfary folemnitics for their commemoration, 
was a way of prefeivirg the memory of the ads themfclves to 
pofterity. How long the day of Chrifls Nativity hath been 
celebrated, I know not ; Reading what Selden hath faid on 
one ildc i and on the othtr finding no currant Author men- 
tion it (that I have read) before Nazianzwe; and finding 
by Cbryfcftome, that the Churches of the Eaft, till his time had 
differed from the Weftcrn Churches, as far as the fixth of 
January is from the 25 of December. But that is of lefs mo- 
ment, becaufc Cbrifts birth is a thirg unquefiioncd in it fclf. 
But we find that the time of his fcfting forty daics, the time 
of his Paflion, and of his Refurre&ion, and the giving of 
the Holy Ghoti, were long btfore kept in memory, by fome 
kind of obfervation by fafts or fcftivals : And though there 
was a controverfie about the due feafon of the fucceflive ob- 
(civation of Eafter, yet that ilgnificd no uncertainty of the 
tirftdiy, orihefcifon of the year. And though at firft it 
was but few dties that were kept in faffing at that feafon, yet 
they were enough to commemorate both the forty daies 
falling, and the death of Chrift. 

1.8. And the bijhries of the Heathens and enemies of the 
Church, do alfo declare how long Chrilhanity continued, and 
what they wcrc,and what they fuffcred who were called Chri- 
ftians i fuch as Times, Celfw, Porphyry, Plotinus, Lucia*, Sue- 
fortius, and others. 

1 9. And the conflant injlrutlion of Children by their ?a~ 
rents, which is Family-tradition, hath been a very great means 
alfo of this commemoration. For it cannot be (though fome / 
be negligent) but that multitudes in ail times would teach 
their children, what the Chriftian Religion was, as to its d> 
Urine and its hifiory. And the practice of catechizing, and 
teaching children the Creed, the Lords Prayer, and the Deca- 
logue, and the Scriptures, the more fecurcd this tradition in 
families, S % 2o.Laftly, 

1 5 4 The Life of faith, 

20. Lattly, Afuccdfion of the fame Spirit, which wis in 
the Apotttes, and of much of the fame »\>rJy, which were 
done by then, was fuch a way of affunng us of the truth 
of their dottrine and hijhry, as a fucccllion of poftcrity tcl- 
cih us, that our progenitors were men. The fame fpirit of 
Jftfdm and Goodnefi in a great degree continued afer them 
to this day. And all wrought by their doctrine; and very 
credible hiflory affurcth us, that many miracles alfo were 
done, in many ages after them > though not fo many as by 
them : Eufebtw % Cy;rian, Auguji'me, ViQor, Viictnfis, Sulpitius, 
SeverM^ and many others, uV-w us fo much as may make 
the belief of the Apoftlcs the morecafie. 

And indeed, the Image of Gods IFISVOM, GOODNESS 
and POJFER on the fouls of aU true Ckrifiians in the world, 
fucceffxvely to tbti day t confxdered in it ft If, and in its agreement 
with the fame Image in the holy Scriptures, which do imprint 
it, and in its agreement or famenefs as found in aU Ages, Na- 
tions andPerfons, is fuch a handing perpetual evidence that 
the Chriftian Religion is Divine, that ("being Ml at hand J 
it mould be exceeding fatisfa&ory to a confideratc Believer, 
agawift all doubts and temptations to unbelief. And were it 
not left, I mould inftead of an Index, give you too large a re- 
cital of what I have more fully written in my forefaid Trea- 
.tifc, I would here flay yet to (hew you how mptffi'Ae it is 
ttiat this Spirit olHolinefi t which we feel in us, and fee by 
the erTc&s in others, even in every true Believer, mould 
be caufed by a word of faifhood, which he abhorrcth, and 
as the Juft* Ruler of the world, would be obliged to dif- 

I fhall only here defire you by the Way to note that when 
I have all this while mewed you that the SPIRIT is the 
great witnefs of the truth of Chriftianity, that it is, this 
fpirit of IVifdom, Goodnefi and Power, in the Prophets, in 
Chrift, in the Aponles,and in all Chriflians, exprelttd in the 
doQrine, and the pr atlices aforeUid, which I mean* as being 
principally the Evidence, or cbjedive witnefs of Jefus Chrift > 
and fecondarily, being in all true Believers, their teacher, or 
illuminater and fan&ificr, tfficiently tocaufethem to perceive 
the aforcfaid djcGive Evidences in its cogent undeniable 


the Life rf Faith. 135 

power. And thus the Holy Gbojt is the prom i fed Agent or 
Advocate of Chriit i to do his work in his bodily ablencein 
the world : And that in this fenfe it is, that we Believt in 
the HOLX GHOSIy and arc baptized into his Name j and 
not only as he is the third pcrfon in the Eternal Tri- 

And therefore it is to be lamented exceedingly, I. That 
any Orthodox Teachers mould recite qver many of thefc 
parts of the witnefs of the SPIRIT , and when they have 
done, tell us, that yet all thefe are not fufficient to convince 
us without the tellimony of the Sprit : As if all this 
were none of 'the testimony of the Spirit > and as if they 
would perfwade us and our enemies, that the tellimony which 
mult fatisfie us, is only fomc inward imprefs of this Fropo- 
fition on the mind, by way of inipiration, [The Scriptures are 
the Word ofGod 3 andtrue.^ Overlooking the great witnefs 
of the Spirit, which is his fpecial work, and which our Bap» 
film relate th to, and feigning fome extraordinary new 
thing as the only teftimony. 

And it is to be lamented, that Papifts, and quarrelling Se- 
ctaries fhould take this occafion to reproach us as Inhdcls, 
that have no true grounded faith in Chrill i as telling us that 
wcrcfolvcit all into a private inward pretended witnefs of 
the Spirit : And then they ask us, who can know that Witnefs 
but our fclvcs ? and how can we preach the Gofpel to others, 
if the only cogent argument of faith be incommunicable, or 
fjch as we cannot prove ? Though both the Believing foul and 
the Church be the Kingdom of the Prince of Light, yet O 
what wrong hath the Prince oWarkpefs done>by the mixtures 
of darknefs in them both ! 

So much for the firft Direction for the ftrengtheningof Faith; 
which is, by difecrning the Evidences* of Truth in our Re- 


1 3 6 The Life of Faith. 


Jhc reft of the D'trcSious for Strengthening cur Fditb. 

I Shall be morebiicf in the reft of the Directions, for the 
increafe of Faith: and they arc thefe. 
Direct. 2. Compare the Ckriftian Religion xt>ilh aU other in 
the world : And feeing it is certain that fonie way or other God 
hath revealed, to guide wan in his duty, unto his end, and it is no 
other > you trilljee that it wuft needs be thit. 

i. The way of the Heathenifti Idolaters cannot be it : The 
principles and the effe&s of their Religion, may eafily fatisfie 
you of this. The only true God would not command Ido- 
latry, nor befriend fuch ignorance, errour and wickednefs as 
doth conftitute their Religion, and are produced by it, as its 
genuine fruits. 

2. The way of Judaifm cannot be it : For it doth but lead 
us up toChriftianity, and bear witnefs to Chrift, and of it felf, 
is evidently inefficient-, its multitude of ceremonies being 
but the pictures and alphabet of that truth which Jefus Chrift 
hath brought to light, and which hath evidence, which to us 
is more convincing, thar! that ©fthe Jewifb Law, 

3. The Mahometane deluiion is fogrofs, that it feemeth 
vain to fay any more againft it, than it faith it felf » unkfs it 
be to thofc who are bicd up in fuch darknefs, as to hear of 
nothing clfc, and never to fee the Sun which fhincth on the 
Chriftian world > and withall arc under the terrour of the 
fword , which is the ftrongeft reafon of that barbarous 

4. And to think that the Atheifme of Infidels is the way, 
(who hold only the ftve Articles of the Vnity of God, the 
duty of obedience , the immortality of the foul, the life of retri- 
hutton^ and the necefflty of Repentauce) is but to go againft the 
light. For I. It is a denyal of that abundant evidence of the 
ttuthofthe Chriftian Faith, which cannot by any found rea- 
fon be confuted. 2. It is evidently too narrow for mans ne- 
ceflitics, and leavcth our raifery without a fufficicnt remedy. 
3. Itsinclutions and executions are contradictory : It aflctteth 


The Life of Faitk. j j j 

the ncceflltyof Obedience and Repentance, and yet cxcludcth 
the necciTary means fthe revealed Light, and Love, and 
Power) by which both Obedience and Repentance muft be had. 
It excludeth Cbrifr and his Spirit, and yet requireth that 
which none but Chrift and his Spirit can efTe&. 4. It propofcth 
a way as the only Religion, which few ever went from the 
beginning (isto the exclusions.) As if that were Gods only 
way to Heaven, which fcarce any vifible focieties of men, can 
be proved to have pra&ifcd to this day. 

Which of all thefc Religions have the moft wife, and holy, 
and heavenly, and mortified, and righteous, and fober per- 
fons to profefs it ; and the greatcft numbers of fuch > If you 
will Judge of the medicine by the effects, and take him for 
thebeft Phyfician, who doth the greateft cures upon the fouls, 
you will Toon conclude that Ghnftis the way, the truth, and 
the life, and no wan cometb to the Father but by him, 
John 14. 6. 

Direct. 3. Think hotv impojfible it is that any but GodfhouU 
be the Author of the Chrifiian Religion. 

1. No good man could be guilty of fo horrid a crime as to 
forge a volume of delufions, and put Gods Name to iti to 
cheat the world fo blafphemoufly and hypocritically, and to 
draw them into a life of trouble to promote it. Much lefs 
could fo great a number of good w*»dothis, 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 believe, 
as we do of Mahomet, that the Author was one of the wofit 
men that ever lived in the world. 

2. No bad man could lay fo excellent a defign, and frame 
a Do&rine and Law fo holy, fo ft If. denying, fo merciful, Cqjuft y 
fo fpiritual, fo heavenly, and fo concordant in it felf, nor 
carry on fo high and divine an undertaking for fo divine and 
excellent an end : No bad man could fo univerfally condemn 
all badxtfi) and preferibe fuch powerful remedies againft it, 
and fo effectually cure and conquer it in fo confiderable a part 
of the world. " 

3. Ifit.bc below any good man % to be guilty of fuch a 

T forgery 

I38 The Life of Fatth. 

forgery as aforcfaid, we can much lefs fufptd that any good 
Angel could be guilty of it. 

4. And if no bad man could do fo much good^wc can much lefs 
imagine ihat any Devil or bad fpirit could be the author of ir. 
The Devil who is the tvorft in evil, could never fo much 
contradict his nature, and overthrow his own Kingdom, and 
fay fomuchtvil of himftlf, and do (o much againft h:m- 
fclf, and do fo much for the fan&iiying and faving of the 
world: He that doth fo much to draw men to fin and mifc- 
ry, would nevtr do fo much to deftroy their (in. And we 
pl*in*y f el within our felvcs, that the fpirit or party which 
draw h us to fin, doth rcfift the Spirit which drawcth us to 
believe and obey the GofpeU and that thefe two maintain a 
war within us. 

5. And if you mould fay, that the good which is in Ckri- 
ftianity, is caufedbyGod, and the evil of it by the Father of fin, 
Ianfwcr, either it is true or falje : If it be rrw*, it is (0 good t 
that the Devil can never poflibly b. a contribute! to it : Nay, 
it cannot then be fufpe&ed juftly of any evil. But if it be 
falfe, it is then fo bad, that God cannot be any other wife the 
Author of it, than as he is the Author of any common natural 
Verity which it may take in and abufe , or as his general con- 
courfc extendeth to the whole Creation. But it is fomewhat 
in Chriftianity, which it hath more than other Religions have 4 
which muft make it more pure, and more powerful andfuc- 
ccfsful, than any other Religions have been. Therefore it 
mult be more than common natural truths : even the con- 
texture of thofe natural truths, with the fupernaturil reve- 
lations of it, and the addition of a fpirit of pwer, and light , 
and love , to procure the fuccefs. And God cannot be the Au- 
thor of any (uch contexture, or additions, if it be falfe. 

6. If it be faid, thii men that had /owe good, and fomebad 
in them, did contrive it (fuck as thofc Fanaticks, or Enthu- 
fufls, who have pious notions and words, with pride and 
fclf exalting minds^ I anfwer, The good is fo great which is 
found in Chriftianity, that it is not poluble that a bad man, 
much lefs an extreamly bad wan, could be the Author of it : 
And the wicksdnefs of the plot would be fo great if it were 
falfe, that it is not poffiblc that any but an txtrcamly bad man 


The Life of Faith. 1 39 

could be guilty of u : M en lefs that a multitude (hould be 
found at once fo extream!y go d as to promote it, even with 
their greatcft labour and fufTenng, and alfo fo extrtamly bad w 
to joyn together in the plot to cheat the world, in a matter of 
fuch high importance. Such exceeding g*od and evil, cannot 
conliil in any one p. rfon, much lcfs in fo many as^muft do fuch 
a thing. And if fuch a heated brain -fick perfon as HachsU 
Nailer ^David.George, or John of Leyden, mould cry up them- 
(civet upon prophetical and pious pretences, their madnefs 
hath ft ill appeared, in the mixture of their impious do&rines 
and practices : And if any would and could be Co wicked, God 
never would or did aflift them, by an age of numerous open 
miracles, nor lead them his Omnipotency to deceive the 
world i but left them to the fhame of their proud attempts, 
and made their folly known to all. 

Direft. 4. Study all the Evidences of the Cbriflian Verity, 
till their fenfe, and height, and order, be throughly digefted, 
under flood and remmbred by you j and be at flain andfamiltar 
to you, as the leffbn which yen have moft thoroughly learned. 

It is not once or twice reading, or hearing, or thinking 
on fuch a great and difficult matter, that will make it 
your own, for the ftabhming of your faith. He that will un- 
derstand the art of a Sea- man, aSoaldicr, a Mufician, a Phy- 
fician, &c. fo as to f nGife it i muft ftudy it hard, and under- 
fland it clearly, and coraprehcnfively, and have all the whole 
frame of it printed on his mind i and not only here and there 
a fcrtp. Fiith is a practical knowledge : We muft have the 
heart and life dirc&cd and commanded by it : We muft live 
by it, both in the intention of our end % and in the choice and 
Jeofail the means: Whileft the Gofpel, and the Reafons of 
our Religion, arc grange to people, like a leflbn but half learn- 
ed, who can exped that they (hould be fettled agiinft all 
temptations which aflault their faith, and able to confute the 
tempter ? We lay together the proofs of our Religion,and you 
read them twice or thrice, and then think that if after that 
you have any doubting, the fault is in the wsnt of evidence^ 
and not in your want of understanding ; But the life of faith 

X 2 muii 

I^o The Life of Faith. 

muftcoli you more labour than fov fiudy it till you clearly 
underftand it, and remember the whole method of the evi- 
dence together, and have it all as at your ringers e: Js, and 
then you may have a confirmed faith to live by. 

Direct. 5. Whenyou k*ton> what are the foreji temptations to 
unbelief, get all thofejpecial arguments and provisions in. your 
minds, which are necejfry against thefe particular temptatuns. 
And do not ftren&tben your own temptations by your imprudent 
entertaining thtm. 

Here are three things which I would efpecially advifc you 
to igainft temptations to unbelief. 1. Enter not into the debate 
effo great a bufinefs when yon are uncapable of it : Efpecially 
1. When your minds are taken up with worldly bufinefs, or 
other thoughts have carryed them away, let not Satan then 
lurprize you, and fay, Come now and qucftton thy Religion : 
You could not refolvc a quethon in Philofophy, nor caft up any 
long account, on fuchafudden, with an unprepared mind. 
When the Evidences of your faith are out of mind, (fay till 
you can have leifure to fet your felvesto the bufinell, with 
that (tudioufnefs, and thofe helps, which fo great a matter 
doth require. 2. W .en flcknefs or melancholy doth weaken 
your underftandings, you are then unlit for fucri a work. You 
would not in fuchacife d fpurefor your lives with s cunning 
fophiitcr upon any djffici'l qutrfion what foe ver : And will 
you in fuch a cak ditpute wuh the Devil, when your falva' on 
may lye upon it ? 

2. When jour faith is ence fetthd y fuffer mt the Vivil to 
call you to difputeit ever ag:i.> u tiis CommarJ. Do it not when 
bit fuggefthns urge you-^t his fleafurc ± bur when God maketh 
it your duty, and at his pie a fur e : E'ic y ur very difputing 
with'Satan, will b'. feme degree of yicldn.g to him, and gra- 
tifying him. And he will one time or other take you at the 
advantage, and aflault you when you are without your 

3. Mark what it is that Atheifls and Infidels mod objed 
agamii Chriftianity \ but efpecially mark what it is which 
Satan maketh moft ufc of, agamtf your felns, to (hake your 

faith : 

Tie Life of Faith. 14 r 

fiith : And there let your itudies be principally bwiu , that you 
may have particular armour to defend you againft particular 
affaulrs : And get fuch light by communication with wifer 
and more expencnerd men, as may furnilh yoa for that ufe i 
that no objection may be made againit your faith, which you 
arc no: alwaies ready to anfwer. This is the true fenfe of 
1 Pet. 3. 15. Sanclifie the Lord God in your heart s> and be rea- 
dy alwaies to give an anfwer to every nuntbat askfthyon a reafen 
oftbebofe that is in you, with rneekpcfe andfe»r. 

Direct. 6. Mark^wetitkofeworkjofGodintbeworld, which 
are the f lain fulfilling of bis Word. 

God doth not make fuch notable difference by his Judge- 
ments, as fliall prevent the great difcoveries at the hit, and 
nuke his Afllze and final Judgement to be unnccelTary, by do- 
ing the fame work before the time. But yet his Providences 
do <>ira, and bear witnefi to his Word: and he leavcth not 
the world without fome piefcnt fentiblc teftimonies of his 
foveraign govexnmcnt,to convince them,and reftrain them. 

1. Mark how the Itate of the'finful world agrecthto ©ods 
defcription of it, and how malicioufly Godlinefs is every 
where oppofed by them, and how notably God ftill cafteth 
ihame uponfinners '•» Co that even in their profperity and rage 
they are pittied and contemned in the eyes of all that are wife 
and fober, and in the next generation their names do rot, 
Pfal. 15. 3, 4. Prov. 10. 7. And it is wonderful to obferve, 
that fin in the general and abftrad:, is ftill fpoken of by alias 
an odious thing, even by them that will be damned rather * 
than they will leave it : And that Virtue and Godlinefl, Cha- 
rily and JujYiee are ftill praifcd in the world, even by them 
that abhor and perfecutcit. 

2. And it is very obfervable, how mod of the great changes 
of the world are made? By how fmall, contemptible and 
unthought of means > Efpecially where the inteieft of the 
Gofpcl is moft concerned ! The lrftance of the Reformation 
hi Luther's time, and many others nearer to our daies, would 
(hew us much of the conjun&ion of Gods works with his 
Word, if they were particularly and wifely opened. 

T 3 3- The 

1-2 ^ e L tf € of Faith. 

3. The many prodigies, or extraordinary events, which 
have fallen out at fcveral times, would be found to be ot ufc 
this way, if wifely coniidered. A £rea? number have fallen 
out among us of late years, of real certainty, and of a con- 
fiderable ufefulnefs : But the crafty enemy (whoufcth molt 
to wrong Chrift and his Caufe, by his moft paflionatc, inju- 
dicious followers^ prevailed with fome over-forward Minifter 
of this ftrein, ;to publiQithem in many volumes, with the 
mixture of fo many falfhoods, and mtftaken circumftances, as 
turned them to the advantage cfthc D:vil and ungodlinefs, 
and made the very mention of Trodigies to become a 

4. The ftrange deliverances of many of Gods fcrvants in 
the greateft 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 manner 
of our prcfervations is often fuch as forceth us to fay, It is 
the hand of God. 

5. The notable anfwer, and grant of prayers, (of which 
many Chriftians have convincing experience) is alfo a great 
confirmation to our faith , ( of which I have before 
ipoken ) 

6. The three fcnfible evidences formerly mentioned, com- 
pared with the Scriptures, may much pcrfwadc us of its truth : 
I mean 1. Apparitions, 2. Witches * 3. Satanical polTcffions 
or difeafes, which plainly declare the operation of Satan in 
them » of all which I could give you manifold and proved in- 
fiances. Thctc, and many other inftances of Gods providence, 
are great means to help us to believe his Word ("though we 
muft not with Fanatical perfons, put firft our own interpreta- 
tion upon Gods irffr^, and then expound his Word by thcm ; 
but ufc his works as the fulfilling of his Word, and expound 
hif Providences by his Prcccpts,and his Promifcs and Threats. 

Direct. 7. Mark^ well Gods inward mrkf of Government 
ufon the foul i and yen JhaU find it very agreeable to the 

Tfccrc is a very great evidence of a certain Kingdom of God 


The Life of Faith. 140 

within us : And as he is hmnfclf a Spirit, Co it \s with the Sfi- 
ra thit he doth moft apparently converfc, in rhc work of his 
moral Government in the world. 1. There you (hall find a 
Lttf of duty, or an inward conviction of much of that o c* 
dience which you owe to God. 2. There you (lull rind an in- 
ward mover, driving with you to draw you to peiform (his 
duty. 3. There you (hall find the inward fuggt/lions of an 
enemy, labouring to draw you away from this duty, and to 
make a godly life fecm grievous to you i and alfo to draw 
- you to all the fins which Chrift lorbiddeth. 4. There you (hall 
find an inward conviction, that Godityour Judge^ and that he 
will call you to account for your wilful violations of the Laws 
of Chrift. 

5. There you (hall find an inward fentcn^epaft upon you, 
according as you do good or evil. 

6. And there you may find the foreft Judgements of God 
inflicted, which any fhort of Hell endure. You may there 
find how God for fin doth firft afflict the foul that is not quite 
forfaken, with troubles and affrightments, and fome of the 
feeling of his difpleafure. And where that is long dc(pifcd, 
and men fin on ftill, he ufeth to with hold his gracious mo- 
tions, and leave the /inner dull and fcnfelefe, Co that he can fin 
with finful rcmorfc, having no heart or life to any thing that 
is fpiritually good : And if yet the (inner think not of his 
condition, to repent, he is ufaally fo far forfaken as to be 
given up to the power of his moft bruitifli luft * and to glo- 
ry impudently in his (hame, and to hate and perfecutc the f«r- 
vants of Chrift, who would recover him*, till he hath filled 
upthemeafure of his fin, and wrath be come upon him to 
theutfermoft, Epbef. 4. 18, 19. 1 Jbef. 2. 15, 16. b:tng abo- 
minable, and difobedicnt, and to every good work reprobate, 
Titus 1. 15, 16. Befides the IciTcr penal withdra wings of the 
Spirit, which Gods own fcrvants find in themfelves, after 
fome fins orpiegiects of grace. 

7. And there alfo you may fiod the RstvarJs of Lre and 
faithful duty » by many taftcs of Gods acceptance, and many 
comforts of his Spirit, and by his owning the foul, and giving 
out larger aiEftance of his Spirit, and peace of conference, and 
tntcrumrmnt in prayer, and all approaches of the foul to 


144 Z*e Ltf e °f Ftitb. 

God, and fwcctcr forctafts of life eternal. In a word, if we 
did but note Gods dreadful Judgements on the louls of the 
ungodly in this age, as well as we have nottd our plagues and 
flames i and if Gods feivants kept as exa& obfcrvations of 
their inward rewards and punifhments, and that in f arti- 
cular /, as fuited to their particular fins and duties * you will 
fee that Chrift is King indeed, and that there is a real Govern- 
ment according to his Gofpcl, kept up in the consciences or 
fouls of men (though not fo obferviblc as the rewards and 
punifhments at the laft day J 

Dircdi S. Dwell not too much on fenfual objects, and let them 
not come too near % your hearts. 

Three things I hereperfwadc you carefully to avoid:l.That 
you keep your hearts at a meet ditiance from all things in this 
world > that they grow not toofweet to you, nor too great 
in your eftccm : 2. That you gratifie not fen[e it felf too 
much i and live not in the pleating of your tafte or lufi : 
3. That you furTer not your imaginations to run out greedily 
after things fenfitive, nor make them the too frequent objects 
of your thoughts. 

You may ask perhaps, what is all this to our faiih ? why, 
the life of faith is exercifed upon things that are not feen : 
And if you live upon the thirgs that are feen y and inopnfon 
your foul in the fetters of your concupifcence , and fill your 
fancies with things of another nature, how can you be ac- 
quainted with the life of faith? Can a bird tlye that hath a 
(tone tyed to her foot > Can you have a mind full:, of lufi, and 
of God at once ? Or can that mind that is ufed to^hefe inor- 
dinate fenfualities, be fit toretijh the r i^gs that are fpiritual ? 
And can it be a lover of earth, and flejkly fleafures, and alfo a 
Believer and lover of Heaven ? 

Direct. 9. Vjc your [elves much to thinks and fptak^of Hia- 
vm 9 and the tnvifibU thing* of Faith ? 

Speaking of Heaven is needful both to exprefs your thoughts, 
and to actuate and preferve them. And rhe often thoughts of 


The Life of Faith. 145 

Heaven, will mike the mind familiar there: And familiarity 
will alfift tnd encourage faith : For it will much acquaint us 
with thofe reafcm and inducer* nts of faith, which a few 
ftrange and diftant thoughts will never reach to. As he that 
converfetb much with a learned, wife, or godly man, will ea- 
rlier believe that he is leirned, wife, or godly, than he that is 
ajrVrfagfrto him, ind only now and then feeth him afar off: 
So he that thinketh fo frequently of God and Heaven, till his 
mind hath contracted a humble acquaintance and familiarity, 
muft needs believe the truth of all that excellency which be- 
fore he doubted of. For doubting is the erTcd of ignorance : 
And he that kyowetb wofl^hctc, behevetb bed Falfhood and 
evil cannot bear the light \ but the more you tkink^of them, 
and kpow them, the more they are detected and afhamed : 
But truth and goodnefs love the light , and the better you are 
acquainted with them, the more will your behef and lore 
be increafed. 

Direct. lo. Live not in the guilt of wilful fin: For that wii 
many waies binder your belief. 

1. It will breed fear and horrour in your minds, and makf 
you wifr 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 
Chrift, and fuch a life to come, as the Gofpel doth defcribc : 
And when you take it for your intcrefr to be an unbeliever, 
you will hearken with defire to all that the Diviland 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 
defire that it mould not be true. 2. And you will forfeit the 
grace which (hould help you to believe i both by your wilfuB 
fin, and by your unwiUingnefs to believe : Fox who can expect 
that Chrift mould give his grace to them, who wilfully de- 
fprfchim, andabufe it : Or that he fhririld make men bzlttve, 
-who had rather not believe? Indeed he ntayfcffibly do both 
thefc, but thefc arc not the way, norvis it a thing which wc 
cancxpedh 3. And this guilt, and fear, and unwiUingnefs to- 
gether, will all keep down your thoughts from He*ven \ to 
thatfcldom thinking of it, will incrcafe your unbelief: and 

U they 

1^6 The UJe of Faith. 

they will make you unfit to lee the evidences of truth in the 
Gofpel, when you do think of them, or hear them : For he 
thzi would not know cannot learn. Ob.y therefore according 
to the knowledge which you have, if ever you would have 
more, and would not bt given up to the blindnifs of Infi- 

Dired. n. frufi not wly to your under ft andin^s, andthi^ 
Wt that ftudy is all whtch is necejjdry to faith : But rerttcmbtr 
that faith is the gift of God, and therefore fray as well at 

Frov.%. 5. Truft in the Lord with al thy heart, and lean 
net to thy own under ft anding. It is a precept as ncceffary in 
this point as in any. I-i all things God abhorrcth the pr ud y 
and lookcth at them afar iff, as with difowning and difdain : 
But in no cafe more, than when a blind ungodly (inner (hall 
fo overvalue his own under (landing, as to think that j{ there 
be evidence of truth in the my ftery of faith, he is able pre- 
fently todifcern it, before or without any heavenly illumina- 
tion, to cure his dark diftcmpercd mind. Remember that as 
the Sun is feen only by his own light i fo is God our Creatour 
and Redeemer. Faith is the gift of God, as well as Repen- 
tance, Epbefi. 8. 2 lint. 2. 15, 16. Apply your felvcs there- 
fore to God by carneft prayer for it. As he, Mark^ 9. 24. 
Lord, I believe, keif thou my unbelief. And as the Dif- 
ciplcs, Lukf 17. 5. Increaft our faith. A humble foul that 
waiteth on God in fervent prayer, and yet n*g?e-&eth not 
to ftudy and fcarch for truth, is much liker to become a con- 
firmed Believer, than ungodly Students, who trult and feek 
no further than to their Books, and theii perverted minds. 
For as God will be fought to for his grace > fo thofc that 
draw near him, do draw near unto the Light \ and there- 
fore arc like as children of Light to be delivered from the 
power of darknefs : For in his light wc (hall fee the Hghrt 
that mull acquaint us with him. 


Dirc& 1 a . 

Tk$ Life of Faith. 147 

Dircd, 12. Laftly, W'b*tmtflwoftt%k)fwnQodmtk. 
f*ftth you, labour to turn it a I into Lope , and makf it your 
(trim care and bufincfs to hpw God, that you way bye hin* % 
and to lave G<dfo far as you k^vw him. 

For he that deiireth fan fact on in his doubts, to no bcttei 
end, than to pleafc his mind by knowing, and to free it from 
the difquiet of uncertainty, hath an end fo low in all hisftu- 
dies, that hectnnot expc& that God and his grace fhould be 
called down, to ferve fuch a low and bafe dcflgn. That faith 
which is not employed in beholding the love of God in the face 
-■ of Ckrift, on purpofc to increale and exercife our love, is not 
indeed the true Chriftian Faith, but a dead opinion. And he 
that hach never fo weak a faith, andufcth it to this end, to 
tyor* Gods amiablenefr, and to [love him, doth take the moft 
certain way for the confirmation of hit faith. For Love is the 
clofeft adherence of the foul to God, and therefore will fct it 
in the dcareft light, and will teach it by the fwect convincing 
wty of experience and ffirttual tafte. Bdieving alone is like 
the knowledge of our meat byfeeingit ; And Love is as the 
knowledge of our meat by eating and digefling it. And he that 
hath taftedihit it is iweet, hath a ftronger kind of pcrfwafion 
that it is fwect, than he that only feeth it j and will much 
mere tenacioufly hold his apprefienfion : It is more poflible 
to difpute him out of his belief, who only feeth, than him that 
alfo tafleth and conccEletb. A Parent and child will not fo ea- 
fily believe any falfc reports of one another, as (hangers or ene- 
mies will \ becaufc Love is a powerful refiftcr of fuch hajr£ 
conceits. And though this be delufory and blinding psrthii- 
• ty, where Love is guided by i*iftak$ > yet when a found under- 
jhw<Ji*gleadethit, and Love hath chofen the truefi obje8 t it 
is the naturally perfe&ivc motion of the foul. 

And Live kecpeth us under the fulled influences of Gods 
L^ve ; and therefore in the reception of that grace which wiir 
increalYour faith: For Love is that a£t which the ancient 
Doctors were wont to call, thcprincifle of merit, oifirft me- 
ritoricus ail of the foul-, and which wc call, the principle of 
rewardable afts. God begmnoth and lovtth us firft, paxtly 
with a Love of complacency, only as his creatures, and alfo as 

U 2 in 

1 48 ihe Life of Faith, 

*?*. . — 

m effe ccgmto, he forefceth how amiable his grace will make 
us i and partly with a Love of benevolence, intending to give 
us that grace which (hall make us really the ob^cls of his 
further Love : And having received this grace, it ciufeth us 
to love God : And when we Lve God, we arc really the ob- 
jects of his complaccntial Love \ and when we perceive this, 
it (till incrcafcth our Love : And thus the mutual Love of 
Gt>d and Man, is the true perpetual motion, which hath 
in evci lafting caufr, and therefore muft have an evcrlafting 
Juration. And fo the faith which hath once kindled Love, 
cvcnflncerc Love to God inChrift, hath taken rooting in the 
heart, and lycth deeper than the bead, and will hold Uft, and 
incrcafe as Love incrcafcth. 

And this is the true reafon of the fte dfaftnefs and happinefs 
of many weak unlearned Chriftians, who have not the di- 
ftineS conceptions and reafbnings of learned men > and yet be- 
caufe their Faith is turned into Love, their Love doth help to 
confirm their Faith: And as they love more heartily, fo they 
hjitve more fledfafHy, and perfevcringly, than many who can 
fay more for their faith. And fo much for the ftrcngthening 

• of your faith. 


General VireBiens for exercifing the Life of Faith. 

HAving told you how Faith muft be confirmed, I am next 
to tell you how it muft be uftd. And in this I (hall be- 
gin with fomc Goner alVired ions, and then proceed to fuch 
particular cafes jn which we have the greatcft ufe for Faith. 
Direct. 1. Remember the necejfity of Faith in all tbebufinefl 
of your hearts andlivs, that nothing can be done vpcU tviibcut it. 
There is no fin to be conquered, no grace to be cxercifed, no 
woruSip ro be performed, nor no a&s of mcrcy> or jufnee, or 
worldly bufinefs, to be well done without it, in any manner 
acceptable to God. Without Faith- it is imfojfikle tofleafe God, 
Heb. 1 1. 6. You may as well go about your bodily work with- 
out your eyefigbt t u about your fpiritual work without Faith. 

Dirc& 2. 

The Life of Faith. 149 

. A ... — " 

Dircd. 2. Makf it therefore your care and worl^to g t Faith, 
ar.dtoufeiti and fbink^nct that God muji rental h* mind to 
yott y as ixviftsni, while you idly negleU your proper worX. Be- 
lieving is the fiift part of your trade of life ; and the pracltce 
of it muft be your cenftant bufinefs. It is not hvi r ,g ordinarily 
by fenfe, and looking when God will caft in the light of Faith 
extraordinarily, which is indeed the life of Faith : Nor is it 
frcming to (tir up Faith in a Prayer or Sermon, ind looking 
no more after it all the day : This is bur to give God a faluta- 
tion, and not to dwell and walk with him : And to give Hea- 
ven 1 complcmental viflt fomctimes, but not to have your 
converfation there, 2 Cor. 5.7, 8. 

Dsrcd. 3. Bimt toofeldom in folitary meditation. Though 
it be a duty which melancholy pcrfons are difablcd toper* 
form, in any fct, and long, and orderly manner \ yet it is fo 
needful to thofc who arc able, that the greater! works of 
Faith are to be managed by if. How mould things unfeen be 
apprehended fo as to affect our hearts, without any feriouscx- 
ercifc of our thoughts ? How mould we fcarch into myitcrics 
cf the Gofpcl, or convcrfc with God, or walk in Heaven, 
or fetch cither pyet or motives thence, without any retired ftu- 
dious contemplation ? If you cannot meditate or thinks you 
cannot believe. Meditation abttra&eth the mind from vani- 
ty, and liftcth it up above the world, andfettcthit about the 
vpoy ^ of Faith •> which by a mindlcfs, thoughtlefs, or worldly 
foul, can never be performed, 2 Cor. $, 16, 17, lS.Phil. 3. 20. 
Mat. 6. 21. Col. 3. 1, 3. 

Direct. 4. Let the Image 0} the Life of Ckrifl, and hit Mar- 
tyr 5, andbolieft ftrvants, be deeply printed on your minds. That 
you may know what the way is which you have to go, and 
what patterns they be which you have to imitate > think how 
much they were above things fenfitive, and how light they 
fet by all the pleafures, wealth* and glory of this world. 
Therefore the Holy Ghoft doth fct before us that cloud of 
witnerTes, and catalogue of Martyrs, in Heh. 11. that example 
may help us, and we may fee with how good company we 
go, in the life of Faith, Paw/had well ftudied the example of 
Chtin\ when he t^pleafure in infirmities, and gloryed only 
inthc Croft, to be bile and affli&ed in this world, for the 

11 3 hopes 

I 50 The life of Faith, 

hopes of endlefs glory, a Or. 11.30. 6c 11. 5. 9, 10. And 
when he could fay, I count aU things butlcfsfor the excellency <f 
the knowledge of Cbrifi Jefusmy Lord\ firwbwl have ftffer- 
ed tie lofs of aU things f and dj count t hew but dung that I may 
win Cbrift* — —that I may kgow him, and the power of hit re- 
furredion, and the fcEcwfiip of hts fiff<rings, being made con- 
formable to his deaths Pmi. 3. 8, 9, 10. No man will well mi- 
litate in the life of Fairly but he that followeth the Captain of 
bit falvation, Hcb. 2. 10. who f^r the bringing of many Som to 
glory (even thofe whom he is not ajhamed to call bit Brethren) 
n>at made per fed, fas to perfection of e&ion or performance) by 
Offering: thereby to (hew us, how little (he beft of thefe 
vitiblc and fenfible corporeal things, are to be valued in com- 
panion of the things invifible: and therefore as the General 
and the fouldicrs makeup one army, and militate in one mi- 
litia-, fohetbatfanfiifirtb, and they who are fanBified, are aU 
*f one y Hcb. 2. 10, 11,12. Though that which is called the 
life of Faith in us , defcrved a higher title in Chrift, and bit 
faith in his Father, and ours, do much differ, and he had 
not many of the ob)etls y ails and ufes of Faith, as we have 
who are finners i yet in this we muft follow him as our great 
example, in valuing things invifible, and vilifying things vt- 
fible incomparifonof them. And therefore Paul faith £J am 
crucified with Cbrift : Nevertbelefs I live, yet mt I, but Christ 
livetb in me \ and the life which I ntw live in theflrjh, I live by 
the Faith of the Son ofGod,whohvedme, and gave himfeljjor 
me, Gal. 2. 20. 

Bire&. 5 . Renumber therefore that God and Heaven, the 
unfeen things are the final ob'yM of true Faith : and that the final 
objeH is thenobltft i and that the principal ufe of Faith, it to carry 
up the whole heart and hfe from things vifible and temporal, to 
things invifible and eternal * and not only to comfort w in the 
fiffurance of our own fcrgiventfs and falvation. 

It is an exceeding common and dangerous deceit, to over- 
look both this principal object and principal ufe of the Chri- 
ftian Faith. 1. Many think of no other object of it, but the 
death and righteoufnefs of Chrift, and the pardon of fin, and 
the promife of t hat pardon : And God and Heaven they look at 
is (he obje&s of fome other common kind of Faith. 2. And 


7kc Life of Faith. I5 l 

they think of little other ufe of if, than to comfort them 
againft the guilt of fin, with the aflurancc of their Jurtihcation. 
but the great and -principal work of Faith is. that which is 
•bout us final oljeti i to cany up the foul to God and Heaven % 
where the world, and things fenfiblc, are the terminus a quo 9 
and God, and things invihble, the terminus ad quern : And 
thus it is put in conrradiftnftion to living ly fight 1 in 2 Cor. 
5. 6, 7, And thus mortification is made one part of this great 
erTed, in Rom. 6. throughout, and many other places: and 
thus it is that Heb. if. doth fct before us thofc numerous 
examples of a life of Faith, as it was expreiTcd in valuing 
things unfecn, upon the belief of the Word of God, and the 
vilifying of things feen which ftand againli them. And thus 
Chrili tryedthc Rich man, Lukf 18. 22. whether he would 
be his Qifciple, by calling him to fell all, and give tothepor, 
for the hopes of a treafure in Heaven. And thus Chrift 
mikcth bearing the Crofs, and denying our felves, and forjakjng 
ail for him, to benecefitry in all that arc his D,fciples. And 
thus Ptftf/dcfcribeth the life of Faith, 2 Cor. 4. 17, 18. by the 
contempt of the world, and fuffering afflictions for the hopes 
of Heaven : [For our light affiidion, which is but for a moment, 
vporkftb jcr w a fat more exceeding and eternal weight of gUry -, 
while we looi^ not at the things which are feen >, hut at the things 
which are net feen : for the things which are feen are temporal^ 
but the things which are net feen are eternal."] Our Faith is 
our victory over the world, even in rhc very nature of it, and 
not only in the remote crTc&i for its ajpell and believing ap- 
proaches to God and the things unfetn, and a proportionable 
recefs from the things which are fen, is one and the fame mo- 
tion of the foul, denominated varioufly from its various re- 
fpc&s to the terminus ad quern, and a quo. 

Direct. 6. Remember, that -as God to be believed in> U tie 
principal and final object of Faith j fo the k}ndli»g of love to god 
in the foul, is the principal ufe and effect t f Faith : And to live 
by Faith, is but to love (obey andfuffer) by Faith. Faith work: 
ingby Love, is the defcription of our ChriiHanity, Gal 5.6. 
As Chrift is the Way to the Father, Joh. 14.6. and came into 
the world to recover Apoftatc man to God, tohvt him, and 
be beloved by him \ fo the true ufe of Faith in jefus Chrift. is 


j 52 The Life of Faith. 

co be as ic wcic the bellows to kindle love , or the burning- ghfi 
as it were of the (ou!, to receive the beams of the Love of 
God, as they (hine upon us in Jcfus Chnft, and thereby to en- 
title our hearts in love to God again. Therefore if you 
would live by Faith indeed, begin here, and rirft receive the 
dcepeft apprehensions of chit Love of the Father i Who fo loved 
the world, that begavskis only begotten Son, that tvbofoever be- 
lievetb in bim y fo.uld mt fcrifo, but have ever lifting life : And by 
chefc apprehenfi jns,ftir up ycur hearts to the Love of God^and 
mike this very endeavour the work and bufinefs of your live?. 

Oh that miitaken Chnftians would be rectified in this 
point ! how much would it tend to their holinefs and their 
pace? You think of almoft nothing of the life of Faith > 
but how to believe that you hive a fpecial intereft m 
Cbrift, and (hall be faved by him : But you have firft another 
rwJ^ to do : You muft firit believe that common Love and 
Grace before mentioned, John 5. 16. 2 Cor. 5. 19,20.14, 15. 
1 Tim. 2. 6. Heb. 2. 9. And you muft believe your o*n intereji 
in thif > ihat is, that God hath by Chnft, made to all, and 
thciefore unto you, an aft of oblivion, and free deed of gift, 
that you (hall have Chrift, and pardon, and eternal life, if 
you will belicvingly accept the gift, tnd will not finally reject 
it. And the belief of thia % even of this common Live and 
Grace, muft firft perfwadc your hearts accordingly to accept 
the offer, (and then you have a fpecial intereftj and withall, 
at the fame time, muft 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 firft ufe your Faith upon the 
forcfaid common gift of Chrift, for the kindling of love to 
God within you, and would account this the work which 
Faith hath every day to do , you would then find that in the 
very exciting and cxcrcilc of this holy Love, your arTurance of 
your own fpecial intcrcft in Chrift, would be fooner and 
more comfortably brought about, thin by fcarching to find 
either evidence of pardon before you find your love to God i or 
to find your love to God, before you have laboured to get and 
txercife it. 

I tell yon, they are dangerous deceivers of your fouls, that 
ihall contradict this obvious truth , that the true method and 



Tkt Life of Faith. 155 

motive of mans firft [fecial love to God, mutt not be by be- 
I ieving firft Gods [fecial love 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 [fecial love to 
him, and his fpecial intereft in Chrift, before be hath any fpe- 
cial love to God, doth finfully frefume, and not believe. For if 
by Gods [fecial love, you mean his love of comflacency to you, 
as a living member of Chnft > to believe this before you love 
God truly, is to believe a dangerous lie : and if you mean on- 
ly, Gods love of benevolence, by which he decrecth to make 
you the obje&s of his forefaid complacency, and to fandific 
a d favc you > to believe this before you truly love God, is 
to believe thit which is utterly unknown to you, and may be 
' falfe for ought you know, but is not at all revealed by God, 
and therefore is not the object of Faith. 

Therefore if you cannot have true afTurance or perfwafion 
of your fpecial intcrcfi 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 common Faith, but) by a true Fattb 
in the General Love and Pre mi[e mentioned before. 

Nay, you muft not only have firft this [fecial love i but alfo 
muft have fo much kptvlcdge, that indeed you have ir, as you 
will hive knowledge of your fpecial intcreft in Chrift, and the 
love of God: for no acSr of Faith will truly evidence fpecial 
grace, which is not.immediate!y and intimately accompanied 
with true love to God our Father and Redeemer, and the 
ultimate object of our Faith : Nor can you any further per- 
ceive or prove, the fincerity of your Faith it fdf, than you 
difcern in or with it, the Love here mentioned. For Faith is 
not only an ad of the Intellect, but of the Will alfo : And 
there is no volition orconfent to this or any offered good .which 
hath not in it the true nature of Love : and the intention of 
the end, being in order of nature, before our choice or uje of 
means i the intending of God as our end, cannot come behind 
that ad of Faith, which is about Chrift as the chofen means or 

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

tand thereby to kindle in you a love to God > that firft the 
X fpecial 

I 5 4 The Life of Faith. 

fpecial true belief ot Gods mure common love and grace, may 
kindle in you a fjccial love, and then the fenfe of this may 
aflure you ot your fpecial intercft in Chrift i and then the 
fiJJ'urance of that fpecial intcrcft, may incrcafe your love to a 
much higher degree": And thus live by Faith in the work. 
oi Love. 

Dircdt. 7. That you may mderftand what that Faith U which 
you muft live by, takjin all the farts (at leaft that are effential to 
itjwywr defcriftion > and take not fome parcels of it for the 
Chriftian Faith , nor think,, nit that it muft needs be fever al forts 
of Fait h, if it have fever al objtfls i and hearken not to that dull Fbi- 
lofofbical fubtilty, which would perfwadeyou that Faith is but 
fmefinglepbyficalatlof the foul. 

1. It you know not what Faith is, it muft needs be a great 
hindcrancc to you, in the f'ekjvgof it, the trying it, and the 
vfing it. Foi though one may ufe his natural faculties, which 
work by natural inclination and neceffity, without knowing 
what t hey are > yet it is not fo where the choice of the rational 
appetite is ncceiTary > for it muft be guided by the rcafoning 
faculty. And though unlearned per fens may have and uft 
Repentance, Faith, and other graces, who cannot define them, 
yet they do truly (though not pcrfe&ly) know the thing it 
felf, though they know not the terms of a juft definition ; and 
all defect of knowing the true nature of Faith, will be fome 
hindcrancc to us in uling it. 

2. It is a moral fulject which we are fpeakjng of i and 
terms arc to be uiidcrftood according to the nature of the fub- 
jed ; therefore Faith is to be taken for a moral act, which 
comprchcndcth many phyfical ads : Such as is the act of be- 
lieving in, or taking iuch a man for my Phy fician, or my Ma* 
ftcr, or my Tutor, or my King. Even out Philofophcrs them- 
felvcs know not what doth individuate a phyfical act of the foul : 
(Nay, they are not agreed whether its acts (hould be called 
phyfical properly, or not J Nay, they cannot tell what doth 
individuate an act of fenfe i 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 many 
objects > And if fo, whether the parts of every letter alfo 
do not conftitute an individual act > and where wc (hall here 
,i flop? 

TkirLife of Faitk. jjj 

flop. And mutt all thcte trifles be contidcred in our Faith > Af- 
fcn\ ing to tbe truths is not one Faith (unlcfs when fepi rated 
from the rtftj and cor.pnting to the good, mother act : Nor is 
it one Faith (o bJicve the promife, and anotner to believe the 
pardon offia, and anohcr to believe falvation, and another to 
believe in God, and another to b.licve in Jcfus Chnft , nor 
one to believe in Chnft as our Ranlom, and another as our 
I it r ret (Tor, and another as our Teacher, and another as our 
King, and another to believe in the Holy 3h >ft, &c. I deny 
not but fome out of thefe may be feparated from the reft, and 
being fo feparated may be cabled Faith , but not the Cbrifiian 
Faith, but only a material parcel of it, which is like the limb 
of a man, or of a tree, which cut orTfrom the reft, is dead, and 
ceaicth when feparated to be a part, any otherwife than Lo- 
gical(a part of the dtferi prion.) 

The Faith which hath the promife of falvation, ami which 
youmuftHveby, hath i. God f >r the Principal Reveale r, and 
his Veracity for its formal object. 2. It hath Chnft, and A n - 
gels,tnd Prophets, and Apojllcs y for the [ubreveaUrt. 3. It 
hath the Holy Gbofi by the divine atteftmg operations before 
defcribed, to be the feal and the confirmer. 4. It hath the 
fame Holy Ghoft for the internal exciter of it. 5. It hath all 
truths oikjiotvn divine revelation, and all good of hpoxvn divine 
donttionby his Covenant, to be the material general objeft. 
6. It hath the Covenant of Grace, and the holy Scriptures, 
(and formerly the voice of Chrift and his ApoftlesJ or any 
fuch/ga of the mind of God, for the inftrument al efficient caufit 
of the objtd iu tffe cogmto : And alfo the inftrumental efficient 
oftheic?. 7* It hath the pure Deity, Godbimfelf, as he is to 
be kpw* and loved, wceftively here, and perfectly in Heaven, 
for the final and mofi necejfary material obje&. 8. It hath the 
Lord Jcfus drift, entirely in all elTcntial to him, as God and 
Man, and as our Redeemer or Saviour, as our Ranfome, In- 
terceflbr, Teacher and Ruler, for the moft necejjary, mediate % 
material objeQ. 9. It hath the gifts of Pardon, Juftirlca?ion, 
the Spirit of San&ification or Love, and all the necciTaiy gifts 
of the Covenant, for the material, never- final objects, And 
all this is eftcntial to the Chriftian Faith, even to that Fath 
which hath the promife of pardon and falvation : And no one 

X a of 

j 5 6 The Lije of Faith. 

of thcfe mult be totally left out in the definitionof it, if you 
would not be deceived. It is Herefie, and not the Chriftian 
Faith, if it txcludc any one <(fntial fart : And if it include 
it net, it is Infidelity : And indeed there is fuch a connexion 
of the objects, that there is no part (in truth) where there is 
not the whole. And it is impiety \f any one part o( the ffired 
goo^that is necciTiiy, be rtfufed. It is no true Faith, if it be 
not atruccompofition ofallthefc. 

Direct. 8. T*ere is no nearer way to know what true Faith 
u, thantruly to underhand what your Baptifntjl Cottianting 
did contain. 

In Scripture phrafe, to be a Vifciple, a Believer, and a Chri* 
(Han, is all one } AUs Ii. 26. Acts 5. 14. 1 Jim. 4. 12. Mattl\ 
10. 42. & 27. 57. Luke 14. 26,27. 3$. Acts 21. 16.7*6.0.28. 
And to be a Believer, and to have Belief or Faith, is all one : 
and therefore to be a Ckriftian, and to hue Faith, if all one. 
Cbrtjtianity fignirieth either our fir ft entrance into theChriftian 
State, or our progrefi in it. (As Marriage fignirieth either Ma- 
trinDny, or the Conjugal State continued in J In the latter 
fenfe Cbriftiamty fignirieth wore thin Faith > for more than 
Faith is ncctiTary to a Chnftiar?. But in thc/<?n*er fenfe, as 
Chriftitnity figmfieth but our bee wing Cbriftians, by our 
covenanting with God i Co to have Faith, or to be a Believer, 
and internally to become a Chriman in Scripture (enie, is all 
onei zrAthc outward covenanting is but the prcfejfi wot Faith 
or Chriftianity : Not that the word Faith is never raken in a 
narrower fenfe, or that Chrtflianity, as it is our be art -covenant 
or confent, contained nothing butFaitb, as Faith s fo taken 
\n the narrow eft fenfe: But when Faith is taken fas ordina- 
rily in Scripture^ for that which is made the condition of 
Justification and Salvaiion, and oppofed to Hcathcnifm, Infi- 
delity, Judaifm, or the works of the Law, it is commonly 
taken in this larger fenfe. 

Faith is Will enough defenbed to them, that underfhnd 
what is implyed, by rheufual fhorter defcription i as, that it 
is a believing acceptance ofCbnft, and relying on bint as our Sa- 
viour, or for falvation : Or, a belief of pardon, and tb§ heavenly 
Glory as procured by the Redemption wrought by Cbrift, and 
given by Gt& in the Covenant of Grace : But the rcafon us, 


The Life of Faith. * 57 

becaufe all the reft is connoted, and fo to be underitood by us, 
as if it were cxprcft in words : But the true and full definition 
of it is this. 

IbeCbriftian Faith which is required at Baptifm, and then 
profeffed, and bath the promife of Jufttfication and Glorification, 
* atrue Belief of the Gofrd, and an acceptance of, and confent 
unto t be Covenant of Grace: Particularly, abelieving that God 
w our Cr eat our, our Owner, cur Ruler, and our Chief Good » and 
that Jefm Chrift is God and man, our Saviour, our Ranfoms, our 
Teacher, and our King i and that the Holy Gheft is the SanQifie* 
•f the Church of Chrift : And it is an undemanding, ferious con- 
fent, that this God the Father, Son and Holy Gbojt, be my God 
and reconciled Father in Chrift, my Saviour, andmy Sanftifier \ 
tojuftifie tne,fan8ifi* me % andglorifie me, in the perfecl knowledge 
cfGod y and mutual complacence in Heaven i which belief a;id 
cenfent wrought in me by the Word and Spirit of Chrift^ it ground- 
ed upon the Veracity of God as the chief Keveaier, and upon bit 
Love and Mercy as the Donor -, and upon Chrift and bis Apcftles as 
the Mejfengers of God ', and upon the Gcfyel^ andffecialy the Co- 
venant oj Grace, as the incremental Revelation and Donation it 
felf: And upon the manyfgnal operations of the Holy Ghoft y as 
the divine infallible atteftation of their truth. 

Learn this definition, and underftand it throughly, and it 
may prove a more folid ufeful knowledge (to have the true 
nature of Faith or Chriftianity thus methodically printed on 
your mindsj thin to read over a thoufand volumes in a 
rambling and confufed way of knowledge. 

If any quarrel at this definition, becaufe the foundation is 
not fitft fct down, I only tell him that no Logicians do judge 
of the Logical ordex of words by the meer priority and poftc- 
riority of place. And if any think tfct here is more than every 
true Chritfian doth underftand and remember, I anfwer, 
that here is no more than every true Chriftian hath a true 
knowledge of; though perhaps every one have not a know- 
ledge fo methodical, cxplicitc and diftindt, as to define Faith 
thus, or to think fo diftin&ly and clearly ol it, as others do, 
or to be able by words to exprek to another, what he hath 
a real conception of in himfelf. There is flrft in the mind of 
man a conception of the Objecl or Matter (by thofe words or 

X 3 means 

1 5 8 The Life of Faith. 

means which introduce it J and next that verbum went U , or 
inward word, which is a dittin&er conception of the matter in 
the mould ot fuch notions as may be cxprcli i and next^the 
vtrbum (*is y the word o( mouth expreffech it. Now many 
have the conception of the matter, long before they have the 
iwbum mentisyOT logical notions of it ; And many have the 
verbum mentis, who by a hefitant tongue are hindered from 
oral cxprellions , and in both, there axe divers degrees of di- 
iiincinefs and clearneis. 

Direct. 9. Turn not plain Gojpel Votlrine into the Thilo- 
fophical fooleries of wrangling and itl-moulded wits \ nor feign to 
yurfelves any new notions, or offices of Faith, or any new terms 
as nectffary t which are not in the holy Scriptures, 

I do not fay, ufe no terms which are not in the Scriptures : 
for the Scriptures were not written in Englim : Nor do I per- 
fwadc you to ufe no other notions than the Scriptures ufe j 
but only that you ufe them not as nectjfary, and lay not too 
great ajhefl upon them. I confefs new Hercfies may give 
occafion for new words ("as the Bifhops in the firft Counccl of 
Nice thought : ) And yet as Hilary vehemently enveigheth 
againft making new Creeds on fuch pretences, and wifceth 
no fuch practice had been known (not excepting theirs at 
Nice) b.'caufc it taught the Hcrcticks and contenders to imi- 
tate thtm ; and they that made the third Creed, might have 
the like arguments for it as thofcthat midc the fecond y and 
he knew not when there would be any end v fo I could with 
that there had been no new notions in the Doctrine of Faith, 
fo much as ufed , for the fame rcafons : And cffecially bc- 
caufc that while the rirft inventcrs do but ufe them, the next 
Age which followcth them, will hold them neccfTary, and lay 
the Churches corr.mumorfand peace upon them. 

For inttancc, I think the word £ fatisfadion] as ulcd by 
the Orthodox, is of a very found fenfe in our Controvcrfics 
againli the Socinians : And yet I will never account it necef- 
fary, as long as it is not in the Scriptures, and as long as the 
words [Sacrifice, Ranfome, Price, ?ropitiation^Attonement,&c.~] 
which the Scripture ufcth, are full as g«od. 

So I think that [imputing Cbrifii Right eoufnefs to w] is a 
phrafc which the Oithodox ufe in a very found fenfe : And 


Tie Life af Faith. 159 

yet as long is it il not ufed by the Spirit of God 111 the Scri- 
ptures j and there arc other phrafes enough, which as well, 
or better, exprefs the true fenfe, I will never hold it nectf- 

Soalfo the notions and phrafes of [Faith being the inftru- 
meat of our Juftifieaiion] and \Jaitb jufiifitth only objdively'j 
and [that Faith juftifieth only as it rcceivetb Cbnfis bhod, or 
Cbrijis Rifrbtcoufnefs, or Cbrifi at a PriefiJ [that Faith is only 
one phyfical aQ : that it is only in the under ft anding > or only 
in the will ; that its only Justifying ail is Recumbency, or refiivg 
on Cbrififor J ufri ficttion ; that it is not an aUion, but a paffim , 
that all ads of Faith fave one, and that one as an att, are the workj 
which? *xx\ exdudetb front our purification \ and that to expt® 
Jufiificatton, by believing in Cbrififor Sanctification, or Glorifica- 
tion, or by believing in him as our Te A cbet y or King, or Juftifying 
Judge, or by Repenting, or Loving God, or Cbrift, as our Re' 
deemer, or by conf effing cur fins, and praying for Pardon andju- 
fiification,&c. * to expect J ufti fie at ion by Work/, and fo to fall 
from Grace or true Jufiificatton > that be that vPttiefcape this per- 
nicious expectance of J unification by Wor}q, muji knot* what that 
one act of Faith is by which only we are jafiified, and mufi ex- 
pect Jufiificatton by it only relatively (that is, not by it at all, 
but by Chrift, fay fomc) or as an Inftrument (fay others,) 

Many of thefe Aflcrtions trcpemicious errours, moil of them 
falfe, and the beft of them arc the unmctjfary inventions of 
mens dark, yet bufic wits, who condemn their own Doctrine 
by their practice, and their practice by their Do&rinc , whillt 
they cry up the fufficiency of the Scriptures, and cry down 
other mens additions , and yet fo largely add them* 

Direct. 10. 7ak$ heed lefi parties and contendiugs tempt you 
to layfo much upon the right notion or doctrines of Faith, as to takf 
up with thefe alone as true Chrifiianhy > and to takf a dead Qpi- 
wpn, infiead of the life of Faith. 

This dogmatical Chritiianity cheireth many thoufands into 
Hell, who would fcarcc be led fo quietly thither, if they 
knew that they are indeed no Chiiftians. It is ordinary, by 
the advantages of education, a/id converfe, and teachers, and 


l6o Th L tf e of Faith, 

books, and Itudies, and the cuitome of the times, and the 
countenance of Chrifiian Rulers, and for reputation, and 
worldly advantage, 8cc. to fall into right opinions about 
Chrift, and Faith, and Godlincfs, and Heaven ; and tenaciouf- 
ly to defend thefein difputings \ and perhtps to make a trade 
of preaching of it : And what is all this to the faving of the 
foul, if there be no more ? And yet the cafe of many Learned 
Orthodox men, is greatly to be pittied, who make thit t 
means to cheat and undo thcmfelves, 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- 
Urine, and topra&ifcitfofar as the intcreft of the fltfh will 
give them leave » I had almoft faid, fo far as the flefh it felf 
will command them to do well, and fin it feU forbiddeth fin , 
that it may not difgrace them in the world, nor bring fome 
hurt or punifhment upon them. 

Direct, ii. Set not any other Graces againft Faith ^ as raif- 
ingajealoufie Ufithe honouring of one y be a diminution of the ho- 
nour of the other : But labour to fee the necejfary and harmo* 
niow confmt\ of at, and bow aU contribute to the common 


Though other graces are not Faitb t and have rot the office 
proper to Faith i yet every one is conjunct in the work of 
our falvation, ard in our pleaflng and glorifying God ; Some 
of them being the concomitants of Faith, and feme of them 
its end, to which it is a means; Yea, oft-times the words 
[Faith and Repentance'] arc ufed as fignifyirg much of the 
fame works, the latter named from the icrpe# to the term 
from which, and the former from the refpe& to f art of the 
term to which the foul is moving : And Faith is oft taken as 
containing fomewhat of Love and Vefire in it \ and he that 
will without any prejudice and partiality Rudy Paul where he 
oppofcth Faith and fForkj, as to our Juftification, (hall find by 
his almoft conftant naming [the Worlds of the Law] or by 
the context and analyfis, that indeed hi? chief meaning is to 
prove, that we are juftified by the Chriftian Religion, and mult 
be / ved by it, and not by the Jewifh, which the advcifai its of 
Chriftianity then pleaded for x and frufted to. 

Dircdr 12. Set net the helps oj Faith as if they were againft 


■■ — " ' — ^— — ^— 1 ■ ■ I 

The Life of Faith. j 6 1 

i attb -, but understand their fever al p laces and offices, and uft 
them accordingly. 

Do not like thofc ignorant fclf conceited Hercticks, who 
cry out, [It u by Believing, and not by Repenting, or Readings 
or Hearing Sermons, or by Fraying, or by forbearing fin^ or by 
doing good, that we are jufhfied'y and therefore it it by Faith on- 
ly that we an faved, the fame which* efficient for our Ju- 
jttficathn, being Efficient for our filiation \ feting the Juftified 
cannot bt condemned \ and Jufttfication and Salvation are both 
equally afenbed to Faith without the works of the Lava by the 
Afojrle.'] For we are juftified only by fuch a Faith, ts is caufed 
by Gods Word, and maintained and a&uated by Hearing, Read- 
ing, Meditation, Frayer and Sacraments ; and as is accompa- 
nied by Repentance, and workftb by Love, and is indeed the 
beholding of thofc invifible and gloiious motives, which may 
incite our Love, and fet us on good works, and obedience to 
our Redeemer. And he that by negligence omitteth, or by 
errour cxcludeth any one of thefc, in the Life of Faith, will 
find that he hath erred agiinlt his own intereft, peace and 
comfort,if not againft his own falvation. And that he might 
as wifely have difputed that it is his eyes only that muft (cc his 
way, and therefore he may travel without his legs. 

Direct. 13. Ta^e heed left a mifconceit of the certainty of 
fome common Fhitofophical Opinions, fhould mak$ you ft agger in 
tkofe Articles cf Faith which feem to contndiU them. 

Not that indeed any truths can be contrary one to another: 
For that which is true in Philoiophy, is contrary to no one 
truth in Theology : But Philofophers have deceived them- 
fclves and the world, with a multitude of uncertain: ies and 
falfuicsi and by (training them to fubtil niceties, and locking 
them up in uncouth terms, have kept the common people 
from trying them, and understanding them \ and thereby have 
made it their own prerogative txplic'ttely to erre, and the 
peoples duty not to contradict them > but to admire that errour 
as profound parts of learning, which they cannot underftand. 
And then their condufions oft go for principles which muft 
not be gainfa,yed, when they are perhaps cither falfc, or non- 
fenfe. And then when they meet with any thing in Scripture, 
which cioflcth their opinions, the reputation of humane- 

Y folly 

l6s Ihe Life of Faith. 

folly maketh them dcfpifc the wifdomof God. I have given 
youelfcwhcie fome infhnces about the imrnoitatity of the 
foul : They know rot what Generation is •, they do m >t know 
it: nor what arc the true principles and elements of mixc 
bodies \ nor what is the true d fTcrencc between immircml 
and material fubftances \ with an hundred fuch like : And yet 
fome expect, rhat we fhouM facriticc the molt certain ufeful 
truths, to their falfe or uncertain ufelefs fuppjfi ions, which 
is the true reafon why P>nl faith, Col. 2. 8, 9, 10. Beware lefl 
any man jp>il you through Pbihfopby, and vain deceit (not true 
Philofophy, which is the true knowledge of the works of God , 
but the vain models which every Sedfc of them cryed up) after 
the tradition of wen (that is, the opinions of the Mifters of 
their SedrsJ after the rudiments of the world, and not after 
Chrifl : For in bimdweHeth all the fultsefl of the Godhead bodily j 
and ye are compleat in him. See AG. 17. 18. It is Cbrijl who 
is the kernel and fummary of the Chriftian Philosophy > who 
is therefore called The Wifdom of God, 1 Cor. \ . 24, $0. both 
because he is the heavenly Teacher of true Wtfdom, and be- 
caufc that true Wifdom confifteth in knowing him. And in- 
deed even in thofe times, the fevcral Sedh of Philofbphers ac- 
counted much of each others principles to be erroneous \ and 
the Philofophers of thefc times, b:gin to vilifie them alii 
and withall to confeft that they have yet little of certainty to 
fubftitutein the room of the dcmoliihed Idols ; but they are 
about their experiments, to try if any thing in time may be 
found out. 

Dirccl. 14. EfreciaVy takf heed I fr you be cheated into Infi* 
delity, by the Dominicans Metapb\fical Voilrine, of the necejfity 
tfGods Pbyfical predetermining promotion at the firft total caufe % 
to the being of every aUion natural and free, not only in generc 
aftionis, but alfo as refpeQively and comparatively exercifedon 
this objetl rather than on that. 

I add this only for the learned, who arc as much in danger 
of Infidelity as others y and will ufc it to the greater injury of 
the truth. I wil! meddle now with no other reafons of my 
advice, but what the fubjed* in hand tequircth. If God can, 
and do thus premove and predetermine the mind, will and 
tongue of every lyar in the world to every lye for material 


The Life of Faith. 16$ 

falfhoodj which ever they did conceive or fpeak, there wili be 
no certainty of the Gofpel, nor of any Divine Revelation at 
all: Seeing all fuch certainty is rcfolvcd into Gods Veracity : 
that God cannot lye. And God fpeaketh not to us, by any 
but a created voice: and if he can thus predetermine others 
to thofe words which are are 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 wili of the greater certainty of Infpirations and Miracles % 
than of Predeterminations, it will be found upon tryal, chat no 
man can prove, or make it fo much as probable, that any 
mfpiration hath more of a Divine Caufation, .than fuch a pre- 
moving predetermination as aforefaid doth amount to > much 
Ids fo much more, as will prove that one is mote certain 
than the other. 

This Doctrine therefore which undeniably (whatever may 
be wrangled) taketh down Chriftianity, and all belief of God 
or man, is not to be believed meerly upon fuch a Philofophicat 
conceit, that every AQion is a Being, and therefore muji in all 
its circumflances be caufed by God* As if God were not able 
to make a faculty, which can determine its own comparative 
a8 to this rather than to that, by his fuftcntation,*and univer- 
fal precaufation and concourfe, without the faid predeter- 
mining premotion : When as an A&ion as fuch is but a modus 
entie ; and the comparative excrcife of it, on this rather than 
on that, is but a modus vel circumfiantia modi. And they leave 
no work, for gracious determination, becaufe chat natural dt* 
termination doth all the fame thing (equally to duty and fin) 
without it. 

Direft. 15. Confider well how much all humane converge is 
maintained by the neceffary belief of one another, and what the 
world would be without it\ and how much you expect ycur [elves 
to be believed : And then think^how much more belief is due is 

Though fin hath made the world fo bad, that we may fay, 
that all men are lyars, that is, deceitful vanity, and little to 
be trufted > yet the honcfty of thofe that arc more vcrtuous, 
doth help fo far to keep up the honour of veracity, and the 
(harncfulncfs of lying, that throughout the world, a lye is in 

Y * difgracc, 

164 The Life of Faitk. 

difgia<3, and truth in fpcech and dealing is well fpoken of". And 
the remnants of natural honefty in the worft, do To far fecond 
the true honefty of the beft, that no rrunii fo wd\ fpoken of 
commonly in the world, as a imn ot truth and truftinefs, 
whofe/^briis his Law and Miller, and never fpeakcth de- 
ceitfully to any : Nor no man is fo commonly ill fpoken (fas 
a knave, as he that will lye, and is not to be trufted: In fo. 
much, that even thofe debauched Ruffians, who live as if they 
faid in their hearts, There is noG)d, will yet venture their 
lives in revenge againii him that (hall give them the (ye, Per- 
haps you will fay, that this is not from any vcrtue, or natu- 
ral Law, or honefty, but from common intercft, there being 
nothing more the intereft of mankind, than that men be tiufty 
to each other. To which I anfwer, that you oppole things 
which aie conjundc : It is both : For all Gods natural Laws 
are for the intereft of mankind, and that which is truly raoft 
for our good, is made moft our duty j and that which is mod 
our duty, is moft for our good. And that which is fo much 
for the intereft of mankind, rauft needs be good : If it were 
not for credibility and trujlinefi in men, there were no living in 
families ', but Matters and Servants, Parents and Children, 
Husbands and Wives, would live together as enemies : And 
neigbours would be as fo many thieves to one another : There 
could be no Society or Common- weaUh, when Prince and 
people could put no truft in one another : Nay, thieves them- 
f.lves, that are not to b: trufted by any others, do yet 
ftrengthen themftlves 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 trufted, and is not a greater hater of a lye ? and is not the 
fountain of all fidelity *■ and hath not a greater care of the in- 
tereft of his creatures ? Surely he that thinketh that God is 
a{y*r, and not to be trufted, will think no better of any mor- 
tal man or Angel (and therefore trufteth no one, and is very 
cenforious) and would be thought no better of himfclf, and 
therefore would have none believe or truft him : For wha 
would be better than his God ? 

Direct. 16. Confider al[o that Veracity in God is his nature or 
ejfence > and cannot be dtnyed without denying him to be God, 


the Life of Faith. 165 

For if is nothing but his three Efll-ntiahtics, or Principles, 
Power, Wifdom and Goodnefi, as they are txprefTed in his 
Word or Revelation*, is congruous to h.s mind, and to the 
n.tter expreffed. He that neither wanteth knowledge (to 
know what to fay and do) nor Goodnefl (to love truth, and 
hire all evil ) nor fVn?.r to do whtt he plcafc, and to make 
good his word, cannot poflbly lye v becaufe every lye 1s Tor 
want of one, or more of thefc, Heb. 618. Titus 1. 2. And 
there as it is faid, that bs cjnnot lye y and that it is tmpoffible \ 
ib it is called, a. denying cf himfelf, if he could be unfaithfully 
1 Tim. 2. 13. If vps believe wot, yet be abideth faithful, and 
cannot deny himfelf. 

Direct. 17. Exercife Faith much in thofe proper wzrkj ) in 
which felf and fe*fe are tnoft denyed and overcome. 

Bodily motions and labours which we are nor ufed to, are 
done both unskjlfuEy, and with fain. If Faith be not much 
exercifed in its warfare, and victorious a6ts, you will neither 
fyow its ftrength, nor find it to be ftrong, when you come to 
ufe it. It is not thecafie and common ads of Faith, which 
will Urve turn, to try and ftrengtben it. As the life of fenfe is 
the adverfary which Faith mull conquer ; fo ufe it much in 
fuch conflicts and conquefts, if you would find xtjhong and ufe- 
fuU: life it in fuch acts of mortification and fe If deny if, as will 
plainly (hew, that it over ruleth fenfe: Lift it in patience and 
rejoycing in fuch fufferings, and in contentment in fo low and 
crofsaftatc, where you arc fare that fight and fenfe do not 
contribute to your peace and joy : Ufe it not only in giving 
fome little of your fuperfluities, but in giving your whole 
two mites, even all your fubftance, and feting all and giving t* 
tbepoor, when indeed God miketh it your duty: At leair in 
forfaking all for hisfakcin aday of jryal. Faith never doth 
work fo like it felf, fo clearly, Co powerfully, and fo com- 
fortably, as in thefefe If- denying and o.verooming acts, when it 
doth not work alone, without the. help of fenfe to comfort 
us •> but alfo againftfenfe y which would difcourage us, Lukf 18... 
22,23. & 14- 26, 33. 2 Cor. 5. 7. 

Direct. 18. Keep a confront otfervationoj Gcds convey fe with. 
your hearts, and workings on thetn. 

For as I fold before, there arc within us fuch demonstrations 

Y 3 of 

f gg The Life of Faith. 

of i Kingdom of God, in precepts, mercies rewards and pu- 
nifhments, that he which well worketh them,willhavc much 
help in the maintaining and cxercifing his belief, of the ever- 
lafting Kingdom : Efpccially the godly, who have that Sprit 
there working, which is indeed the very fcal y and fledge, and 
tsrntft of life eternal, i Cor. I. 22. c* 5. 5. Efbef. 1. 13, 14. 
Gal. 4. 5, 6. Rom. 8. 16, 17. There is fo much of God and 
Heaven in a true Believers heart, that (as we fee the Moon 
and Stars when we look down into the water, fo) we may fee 
much of God and Heaven within us, if the heart it felf be 
throughly ftudicd. 

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

Direct. 19. Converfe much with them that live by Faith, and 
fetch their motives and comforts [torn the things unfetn. 

Converfe hath a transforming power. To converfe with 
them that live all by fenfe, and (hew no other defires, or joyes, 
orforrows, but what are fetched from flcfhly fenfiblc things, 
is a great means to draw us downwards with them. And to 
converfe with them who converfe in Heaven* and fpeak of 
nothing c\k Co comfortably or fo ferioufly\ who fhew us that 
Heaven ii the place they travel to, and theftate that all their 
life doth aim •, and who make little of all the vpants or plenty % 
fains or fleajures of the rlefh j (his much conduccth to make 
us heavenly. As men are apt to learn and ufe the language, 
the motives, and the employments of the Country and people 
where they live-, fo he that is mofl familiar with fuch 
*s live by Faith, upon things unfeen, and take Gods promife 
for full fecurity, hath a very great help to learn and live rhat 
life himfeif, Heb. 10,2* 25. 1 Tbefi 4. 17, 18. Phil. 3. 


Dircft. 20. Forget not the ntarnefi of the things unfeen % and 
thinly not of a long continuance in this world > but live is con* 
twualexpettatiw of your change. 

Viftant things, be they never fo great, do hardly move us : 
As in bodily motion, the mover mud be contiguous : And as 
our /'m/-; arc not fit to apprehend beyond a certain diftance* 
fo our minds ilfo ire finite, and have their bounds and mea- 


The Life of Faith. 167 

furc : And fin huh made them much narrower, foolifh and 
fbort-iighted than they would have been. A certain* y of d y- 
jEg at lalt, fhould do much with us ; But yet he that 1 "oketh 
to live /<wg on earth, will the more hardly live by Fa»th in 
Heaven - y when he that daily waiteth for his charge, will have 
cafily the more ferious and effectual thoughts of the world 
in which he mud live next, and of all the preparations nrccf- 
fary thereunto \ and will the more cafily dtfpife the things on 
earth, which are the employment and felicity of the fcnfuif, 
Co/. 3.1,2,3. Phil. 1.20,21,22,23. iCor. 15.31. As wefce 
it in conltant experience in men, when they fee that they muff 
prefently die indeed, howflight then fet they by the world ? 
how little arc they moved with the talk of honour, with the 
voice of mirth, with the fight of meat, or drink, or b.aut y 3 or 
anything which before they had not power to deny? and 
how ferioufly they will then tilk of fin and grace, of God and 
Heaven, which before they could not be awakened to regard ? 
If therefore you would live by fjitb indeed, fet your felves 
as at the entrance of that world which faith forefceth, and 
live as men that know they way die to morrow, and certainly 
muii be gone ere long . Dream not of I know not how many 
years more on earth, which God never promifed you ^ unlets 
you make it your bufinefs to vanquilh faith by fctting its ob* 
je&s at a greater diftancc than God hath fet them. Lcim 
Chrifli warning to one and all, '[o watch ^ and to be alw^ies 
ready^ Mark 13. 33, 35,37. 1 Fr#. 4 7. Mat.24.44. Luke 
12.40. Hethatthinkcth he hath yet tircu enough, and day- 
light before him, will be the apter to loiter in h s work or 
Journey : When every man will make hide when the Sun is 
fctting, if he have much to' do, or far to go. Dclaics which 
are the great preventers of Repentance, and undoers of the 
world, do take their greateft advantage from this unground- 
ed expectation 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, ind then how relgiousand reformed would 
they be > whereas if this foolifh eirour 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 Crown * 
and faid with Paul, for Jam mw retdy to be offered, and the 


1 68' ~ The Lije of Faith, 

time of ivy departure is at bjndi 1 have' fought a good fight 7 1 
have finite dmy courfe, 1 have kept the faith \ henceforth thsr% 
it laid up for me a Crown *f Right eoufnefs, which the Lord 
the Righteous Judge jh aU give me at that day \ and not to me on- 
ly, but to them alfo that love hie appearing, 2 Tim. 4. 6, 7, 8. 

And fo much for the General Directions to be obferved by 
them that will live by Faith': I only add, that as the well do-, 
ingof all our particular duties, dependeth mod on the conL 
mon health and foundnefs of the foul, in its ft ate of grace \ Co 
our living by Faith in all the particular cafes after inftanced, 
doth depend more upon thefc General Direllicns, than on the. 
pmticular ones which are next to be adjoyned. 


An Enumeration of the Particular Cafes in which efptciaEy Faith 
muft be ufed. 1. How to live by Faith on GOD. 

TH E General Directions before given muft be pra&ifed 
in all the Particular Cafes following, or in order to them : 
But befides them, it is needful to have fome fpecial Directions 
for each Cafe. And the particular Cafes which I (hall intiance 
inarcthefe: 1. How to excrcife Faith on GOD himfetf: 
2. Upon Jefus Chrift ; 3. Upon the HjlyGhoft: 4. About 
the Scripture Precepts and Examples : 5 . About the Scri- 
pture Promifes: 6. About the Threatnings : 7. About Par- 
don of (in, and Juftification : 8. About San6hhcation,and the 
cxcrcifcs of other Graces , 9. A&ainft inward vices and temp- 
tations to actual iin : "10. IncafcofProfperify : n. In Adver- 
firy and particular Afflictions : 12. In Gods Worfhip, pub- 
lick and private ; 13. For Spiritual Peace and Joy : 14. For 
the World, and the Church of God : 15, For our Relations : 
if. In loving others as our felves ; 17. About Heaven, and 
following the Saints: 18. How to die in Faith: I?, About 
the coming of Chrift to Judgement, f 

% Q 0D 

the Life of Faith. 169 

GOV is both the objc& of outkptwlcdge, as he is revelled 
\n Nature, and of our Faith, as he is revealed in the holy 
Scripnres. He is thefirji and laft obje& of our Faith. It ia 
life tttrnal to )yuw him the only true God, and Jofw Cbrift 
TPbornhrhfltkf't:?. Te believe in God, believe alfo inme\ was 
Chrifl? order in commanding and caufing Faith, Job. 14. 1. 
Seeing thert toi e this is the principal part of Faith (to kfow 
God> and live upon bint, and to him) I (hall give you many 
(though brief) Directions in it. 

Dir«d. 1. Behold the glorious andfull demonftratitns of the 
Being of the Deity, in the whole frame of nature, and efpeciaVy in 
your (elves. 

The great argument from the Effecl to the Caufe, is un- 
anfwerablc. All the caufed and derived Beings in the world, 
muft needs have a firft Being for their cauft : All Action,ln- 
teUtcxion and Volition \ all Power, Wifdom and Goodnefc which 
is caufed by another, doth prove that the caufe can have n% 
lefs than the total effefc hath. To fee the Werld,znd to know 
what a man 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 poftbly exprefs, and 
will not know xhe/enfe of his own Being and faculties, doth 
declare himfelf uncapable of teaching, PfaL 14. 1. & 49. 
12, 20. J/*. 1. 2, 3. It is thegrcateft (name that mansunder- 
ftanding is capable of, to be ignorant of God, 1 Cor. 15. 34. 
and the greatett (harre to any Nation, H0/.4. 1. 8c 6 .6. As it 
is the higheft advancement of the mind, to know him, and 
therefore the fumm of all our duty, Prcv. 2. 5. H*f 6 6* 
a Chron. 30. 21,22. //*. 11.9. 2 Pet. 2.20. Ront.i. 20,28; 
Job. 17. 3. 

Direct. 2. Therefore takfnottbe Being and Perfections of 
God, for fuperftructures and conclufions, which may be trpd, 
and made bew to the interefi of other points *, but as the greatefi t 
clear eft, fureft truths, next to the knowledge of our own Being 
and Int ejection : And that which all other (at leaft, not the pro* 
per objects offenfe) muft be try td and reduced to. 

When there is no right met hod or ordtr of knowledge, there 
is no true indfolid knowledge. It is diftr action, and not kpow* 

2 ing> 

I yo The Life of Faith. 

ing, to bcgm at the top, arjd to lay the foundation lilt, and 
reduce things certain to things uncertain. And it is no wifelier 
done of Atheifts, who argue from their apprehenfions of other 
things, againft the Beings or Perfections of God. A* when 
truy fay, [There is much evil in the world p emitted by God, 
and there is diath, And many tormenting fains befall even the in- 
nice nt bruits ; and there are wars and conjufions, and ignorance 
and wich^dnefs, have dominion in the earth: Therefore God it 
not perfectly, good i nor perfectly wife, and j«/r, and powerful in 
kit government of the world.'] Thcenour in the method of 
arguing here, helpeth to continue their blindnefs. That God 
if perfectly good x is prius cognitum : Nothing is more certain 
than that he,who is the caufe of all the derived goodnefi in the 
whole Univerfe, muft have is much or more than all himfelf: 
Seeing therefore that Heaven and Earth, and all things, bear 
fo evident i witnefs to this truth, this is the foundation, and 
firft to be laid, and never more questioned, nor any argument 
brought againftit. For all that potfibly can be faid againft if, 
muft be a minus notis, from that which is more obfeure. Sec* 
ing then that it is mod certain by fenfi, that calamities and 
evils are in the world,* and no lefs certain that there is a 
God, who is mod perfectly good i it muft needs follow that 
thefc two are peifc&ly confident, and that fomc other caufe 
of evil muft be found our, than any imperfection in the chief 
good. But as to the Being of things, and Order in the world, 
it followeth not that Tfoy muft be as god md ( perfe& as their . 
Maker and Govemour is himfelf: nor one part as good and 
perfed in it fclf as any other. Becaufe it was not the Crea- 
tours purpofc when he made the world, to make another 
God, that (hould be equal with himfelf (for two Infinite Be- 
ings and Perfeftiom, isacontradi&ion.J But it was. his will 
to imprint fuch meafurcs of his own hkenefs and excellencies 
upon the creatures, and with fuch variety., as his wifdom faw 
fittcft i the reafons o( which are beyond our fearch : The Dir 
vine Agency, as it is in him the Agent, is perfect : But the 
tffetl hath thofe meafurw of goodnels which he was freely 
pleafed to communicate. 

Andaslfcaveguen you this inftancc, to (hew the folly of 
trying the certain foundation by the lefs certain notions or 


_—— v.- 

The Life of Faith. \J * 

accidents in the world i fo you muft abhor the fame errour 
in all other inftancts : Some wit may conlift with the que- 
/Zoning of many plain conditions : But he is a fool indeed^ 
who faith, Jbne is no God, or doubtcth of his fjjential pro* ' 
pcrties, Vfal. 14. i, 2. Rom. 1. 19, 20, 2 1. 

Direct. 3. Kemember that all our knowledge of God, while 
we are intbc body here, U but enigmatical, and as in a glafs ; and 
that all words which man oan jpeak^ofGod (at lead except Being 
and Subftance) an but terms bslcw him, borrowed from hu 
Image on the Creatures, and not fgnifying the fame thing for- 
ma&y in God, which they fignifie in its. 

If you irvmk othcrwife, you will make an Idol in your 
conception, inftead of God : And you will debafe him, and 
bring him down to the condition of the creaf me. And yet it 
doth not follow that we know nothing of him, or that all 
fuch cxprtflions of God arc vain, or falfe, or muft be difufed : 
For then we muft not think or talk of God at all. But wc 
muft fpeak of him according to the higheft notion*, which wc 
can borrow from the nobleft patts of his Image > confeflSng 
Mill, that they are but borrowed : And thefc muft be ufed 
till we come nearer, and (ec as face to face j and when that 
which is perfect is come, then that which is imperfect fhll! 
be done away, iCor. 13.10,11,12. And yet it is (in com* 
parifon of darker revelations) a* with of en face that we heboid 
m in aghfs the glory of the Lord\ and it is a light that caa 
ebjnge us into the fame Image, as from glory to glory, as by the 
Spirit of the Lord, 2 Cor. 3.18. 

Direct 4. Abhor the furictu ignorance, which brandetb every 
one with the names of here fu or blaftbmy, who differ from them 
in the ufe of fome nnneceffary metafbor of God, when their diffe- 
tentfbrafes tend not indeed to his dijhonour, and ferbafsmay 
have the fame fxgnification with their own. 

When we are all forced to confefs, that all our rearms of 
God arc improper or metaphorical, and yet m«n will run 
thofe metaphors into numerous branches,and cany them unto 
greater impropriety, and then rail at all as blafphcmei s tnat 
<jueftJon them i this practice is (though too common^ a hei- 
nous fin in them, as it hath direful e/fec^s upon the Church. 
Should I reeit€ the fad hiftories of this iniqaity^nd (hew what 

Z 2 it 

172 The Life cf Faith. 

it hath done between the Greek and Lttinc Churches, and be- 
tween thole called Orthodox and Cathohck> and many 
through the world that have been numbered with Kcreticks > 
it would be too large a fubjed for our forrow and complaints. 

Direct. 5. Abhor prefumptu.M curiofnies in enquiring into 
the fecrct things of G:d \ much more in pretending to f{n»w them i 
and ntoft of aS in reviling and contending agatnji ethers upon 
tbofe pretences. 

It is fad to obferve abundance of fccmingly learned men, 
who arc pofed in the fmallcft creature which they ftudy, yet 
talking as confidently of theunfcarchable things of God i yea 
and raving as furioufly and voluminoufly againft all that con- 
tradict them, as if they had dwelt in the inaccefliblc light, 
and knew all the order of the adfo of God, much better thin 
they know themfclves, and the motions of their own minds i 
or better than they can anatomize a worm or a bcaft. They 
that will not prefume to fay, that they know the fearers of 
their Prince, or the heart of any of their neighbours » yea they 
that perceive the difficulty of knowing the ftate of a mans 
own foul, becaufc our hearts are a maze and labyrinth, and 
out thoughts fo various and confufed, can yet give <you fo 
exact a Scheme of all Gods conceptions^ that it (h^l be no 
lefs than heretic to queftion the order of any part of ir. 
They can tell you what Idea's arc in the mind ofGoi, and 
in what order they lye » and how thofe Idea's are the fame 
unchanged about things that are changed \ about th.ngs 
pair, and prefent, and to come i and what fuiurition was ftotn 
Eternity, as in the Idea of Gods mind j they can tell me in 
what order he kyomtb things, and by what means \ ind whe* 
thet future contingents are known to him in their caufes, or 
in his decree, or in their coexiftence in eternity : They can 
tell what Decrees he hath about Negatives i as that fuch a 
roan (hall not have Faith given him i that millions of things 
poffible (hall not be > that you (hall not be a plant, or a beaft, 
nor any other man, nor called by any other name, 6cc. And 
how all Gods Decrees arc indeed but One, and yet not only 
unconceivably numerous, but the order of them as to priority 
and posteriority, is to be exactly defined and defended, though 
to the detriment of charity and peace : As to fin, they can 


The Life of Faith. I 73 

tcil you, whether he hive a real pofitivc Decree, de re event- 
cnte, or only deeventurei, or only dt frcfria fermifpone even- 
tus, 7. t. dt non tmfeditndo, 1. e. de non agendo \ whether non 
agere need and have apoiitive a& of Volition or Nolition an- 
tecedent i Though they know not when they hear the found 
of the wind, cither whence it comcth, or whither it goethv 
yet know they all the methods of the Spirit : They know 
how God as the rirft-movcr, predetermincth the motions of 
all Agents, natural and free, and whether his influence b: up- 
on the eiTence, or faculty, or ad immediately i and what that 
influx is. In a word, how voluminoufly dotbey darken coun- 
fel by words without knowledge ? As if they had never read 
Gods luge expostulation with Job (42 &c.) Veut. 29 29. 
Tktfccret things belong unto the Lord our God i but thofe things 
which are revealed^ unto us, and to our children for ever, that we 
way do all the words of this Law. Even an Angel could fay 
to Manoah 9 Judg. 15. 18. Why as^efl thou thus after my 
name, feeing it is fecret ? No man hath feen God at any time y 
(faving ) the only begotttn Son, who is in the bofome 0} the 
Father \hehath declared hint, Joh. 1. 18. And what he hath de- 
clared we may know : But how much more do thefe men 
pretend to know, than ever Chrift declared > But who hath 
kyown the wind of tht Lord, or who hath betn his CounfeU$r f 
Rom. 11.34. 

Etiam vera deV eo loqui ferkulofum : Even things that arc 
true ftvould 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 true and 
congruous. . 

Direct. 6. Let ell your knowledge of God he pd&icrt; yea 
wore fraftical than any other knowledge j and let not ymr 
thoughts once ufc Gods Name in vain. 

If it be a fin toutcidle or unprofitable words, and cfpecial- 
ly to take Gods Name in vain •, it cannot be faultlefs to have 
idle unprofitable thoughts of Goi : for the thoughts are the 
operations of the mind it felf. There is no thought or know- 
ledge which ever cometh into our minds, which 1. Hath fo 
great work to do 9 and 2, Isfo^tand powerful! to Jo it, as 
the knowledge and thoughts which wc have of God. The 

2 3 very 

174 The Life of Faith, 

v^iy renovation of the foul to his Image, and transforming 
it into the Divine Nature, muft be wrought hereby : The 
thoughts of his fPifdbnf, muft flience all our contradi&ing fol- 
ly,and bring our fouls to an abfolute fubmifflon and fubje&ion 
to his Laws : The knowledge of his Goodnejl, muft caufc mil 
true fivir.gGoodneJs in us, by poinding us with thehigheft love 
to God. The knowledge cf his Tcwtr^ muft caufc both our 
confidence, and our fear : And the imprefs cf Gods Attributes 
mull be his Image on our fouls. It is a common ("and truej 
obfervation of D;v*ncs, that in Scripture, words of God 
which cxprefs his Knowlcdgtdo imply his will and affedions : 
(As his kpivp'wg the way of the righteous, FfaL 2. 6. is his ap- 
provirg and loving it, &C.) And it is as true, that words 
of our knowledge oiGod, fhould all imply affc&ion towards 
him. It is a grievous aggravation of ungodlinefs, to be a 
Itarned ung'diy man : To profefl to kpow God, and deny him 
in &orkjy being abominable and difobedtent, and reprobate fa 
t very good rvor\ Cthough as orthodox and ready in goad words 
as others.) littts 1. 16. 

A thought of God (hould be able to do any thing upon the 
foul. It (hould pirtake of the Omn'iptency and perfection of 
the blelTcd Objcdt. No creature (hould be able to ftand before 
him, when our minds entertain any ferious thoughts of him, 
and conveifc with him. A thought of God (hould annihilate. 
all the grandurc and honours of the world to ns i and all the 
pleafurcs and trcafures of the flefti \ and all the power of 
temptations : what fervency in prayer ? what earncftnefs of 
dctuc ? what confidence of faith ? what hatred of (in ? what 
ardent love? what tranfporting joy ? what conftant patience 
(hould one ferious thought of God, polTcfs the believing 
holy foul with > 

If the thing tyatrw become as much one with the under- 
Handing, as Vlotinus and other Platonifts thought , or if man 
were fo far partaker of a kind of deification, as Gibieuf and 
other Oratorians, and BfnediQus de Bfmdi&ify B*rbanfon f and 
othci Fanatick Fryers think, furely the knowledge of God 
(hDuld raife us more above our fenfitive defircs and pjffions, 
and make us a more excellent fort of pcrfoas, and it (hojld 
make us more like thofe blcfled fpirits, who know him more 


Tb$ Life of Wa/th. 175 

thm we on carthi and it mould b: the beginning of our eternal 
life, John 17. 3. 

Direct. 7. By F ait h deliver up your felves to GO&, as your 
Creator, and your Owner, and live to him as tbofc that perceive 
they are abf. luiely bis cvp*. 

The word \GOD~] doth fignifie both Gods rffmce, and hi* 
three great Kditionsunto man , and we take h'.m not [)tour 
God, if we take him not as in thtfe Divine Relations, There- 
fore God woulJ hive Faith to be expreflfed at our enrrance 
into his Church, by Baptifm ^ becaufe a believing foul, dothr 
deliver up it fa If to God: The fiift and greateft work of Faitb y 
is toenteruslinccrcly into the holy Covenant : In which this 
is the firlt part, that we takj God for our Ow.-ur, and nfigu up 
our felves to him, without either cxprefs or implicit refcrve, 
as thefc that are abfdutely his oven. And though thefc words 
are by any hypocrite quickly fpoken, yet when the thing is 
really done, the very heart of fin is broken : For as the Apoftlc 
faith, He tbjt is dead is freed from fin, Rons. 6. 7. Becaufe a 
dead man hath no faculties to do evil : So we may fay, He that 
is rtfigned to God as his abfolute Owner, is freed from fin \ b:- 
caufehcthat isnot^w oven, hith nothing which is his own \ 
and therefore hath nothing to alienate from his Owner. We 
are not our Own, we are bought with a price (which is the 
fecond title of Gods propriety in us) and therefore mufi gfa 
rifie God in body and fpirit as being his, 1 Cor- 6. 20. 

And from this Relation faith will fetch abundant confola- 
tion, feeing they that by confent, and not only by conftraht^xc 
abfolutely his, (hill undoubtedly be loved, and cared for as 
his Own, and ufed and provided for as hU own : He will not 
neglect bit *i* n, and thofe of his family, who will take us- 
to be worfe than Infidels, iff** do fo, lTiw.5.8. 

Direct. 8. By Faith deliver up your felves to God, as your £*- 
veraign Ruler , with an abfolute Refolutim to learn> and love^ 
and obey his Laws. 

Though I have often and more largely fpoken of thefc du- 
ties in other Treaties, I mutt not here totally omit them, 
where I fpeak of that Faith in God, whkh clTentially confrft- 
eth in them. It is a narrow, and foolilh, and pernicious con- 
ceit of Faith* which thinketh it hath xvx objedbut fromifu 

j 76 The Life of Faith. 

and fardon\ and that it hath nothing to do with God as our 
Sovtraign Governour : And it is too large a defcription of faith, 
which makethjtfwtf/ and formal obedience to be a part of it: 
As Man tag* is not conjugal fidelity and duty, but it is a Cove- 
nant which obligcth to it j and as the Oath of Allegiance is not 
a formal obedience to (he Laws, but it is a covenanting to obey 
them « and as the hiring or covenant of a fervant, is not do- 
ing fervice, but it is an entrirg into an obligation and ft ate of 
fervice : So Faitb and ouifirft Ckriftiamty % is not ftr;dtly for- 
mal obedience to him that we believe in, as fuch : But it is 
anentring of our felves by covenant into an obligation and 
ftate of future obedience. Faith hath Gods precepts for is 
obje&s as truly as his promifes : But his own Relation as- our 
Kmgoi Ruler is its primary object, before his pecepts y Hef. 
13. 10. FfaL 2. 6. & 5. 2. & 10. 16. & 24 7, 8, 10. & 47. 
6, 7. & 89. 18. & 149. 2. Rev. 15. 3. 1 Timcth. i % 17. 
Lu£e 19-27. 

Direct. 9* Bv Fdirib acknowledge GOV as your total Be- 
nefaQor, from him you have, and muft have all that's worth the 
having : And accordingly live in a defendance on him. 

Faitb take th every good thing as a ftream from this ittex- 
haufted ffring, and as a toh^n of love, from this unmeafurable 
Love. It knoweth a difference in the means and way of con- 
veyance^ but no difference as to the fountain \ for all (Jhat^wc 
feceive is equally from the fame original > though not fcnt to 
us by the fame hind. Faith (hould not take or look at any 
goodab/lra&edly, as feparatcd from God , but ever fee the 
itreams as continued up to the fountain » and the fruit as pro- 
ceeding from the tree and roots : Remember (till that he 
doth illuminate you by the Sun > and he doth nouiilh you by 
your food (for you live not by bread only, but by his Word 
and blefling ,) and it is he that doth teach you by his Miniftcrs, 
and protect you by his Magiftratcs, and comfort you by your 
friends ; You have that from one, which another cannot give 
you > but you have nothing from any creature whatfoevcr > 
which is not totally from God : For though he honour crea- 
tures to be his Mcilengcrs or Internments, the benefit is equal- 
ly from him, when he ufeth an Inftrumenr, and when he ufeth 
none. From him we have our Bring, and our Comforts, and 


The Life of Faith. *77 

all the means and hopes of our well-being i and therefore our 
dependance mutt be absolutely or him : The blcflings of this 
life, and of that to come i all things which appertain to life 
and godlinefs, arc the gifts of his incomprehcnliblc benignity 
t or it is natural to him, who is infinitely good, to do good, 
wh«nhedoth work ad extra, though when to communi- 
cate, ind in what various degrees is tree to him, i Tint. 4. 8. 
M r. 6.33. 2^f. 1.3. PMl45-u> 15& 146-7- & 18.50. 
1 Tim. 6. 17. James 1. 5. £4. 6. Jet. 5. 24, 25. 

Direct. 10. By h ait h fet your eye and heart ntcfl fixedly 
and devotedly on COD, as your ultimate end {which is your 
felicity, and much more. J 

He takcth not God for God indeed, who taketh him not 
is his ultimate end: Nay, he debafeth God, who placing his 
felicity \n any thing elfe, doth cleave to God but as the means 
to fuch a felicity. But to make God out\f elicity is lawful and 
neceffary \ but not to dream that this is the higheft refpeft 
that we mutt have to God, to be our felicity. To love him, 
and to b: beloved by him \ to pleafe him, and to be p leafed in 
him, is our ultimate end i which though it be complex, and 
contain our ownfdicity, yet doth it, as infinitely fuperemi- 
ncnt", contain the complacency of God, and God as the ob- 
ject of our Love, contidcred in his own infinite perfections : 
For he is the Alpha and Omega, the firft and the laft ', and of 
him, and through bim t and to him are all things, Rom. 1 1. 36. 
It is the higheft and noblcft work of faith, to make our own 
Original to be our End, and to fct our love entirely upon 
God , and to fee that we our felvcs are but worms and vanity * 
capable ot no higher honour, than to be means to fleafe and 
glorihe God , and mutt not take down God fo, as to love 
him or.ly for our fclves. And he only who thusdenycth him- 
fclffor God, doth rightly improve fclf-love, and feck the 
only exaltation and felicity* by carrying up hirr.frlf to God, 
and adhering to the eternal good, 1 Cor. 10. 31. Luke 14, 33. 
Mat. 16.25. Mtrkfi. 35. 

Dirccl. ir. Viftinguijb thefe Relations of God, but divide 
them not •, much lefs fet them in any oppofitiott to each other <, and 
rtmemUr that the effefis of them aH are ntarvelovfly and barnso* 
nioufly mixt •> but mdtvidtd. 

A a The 

178 The Life o f Faith. 

The effects of Gods Power, are alwaics (he effeds alfo of 
his Wifdom and his Goodnefi : And the effc&s of his Wifdom % 
are al waies the effects of his Goodnrfl and his Power ; And the 
effects of his Goodntfs, arc alwaics the effects of his Power 
and hisWifdom.The cffl cts of his Dominion on his rational fub- 
jects, are alvvaies the effects alfo of his Government and Love: 
And the effects of his Government, ire alwaies the effects al- 
fo of his Dominion and Love : And the effects of his Love 
as Benefactor , are alwaies the effects of his Dominion and 
Government. Though fome one Principle, and fome one Re- 
lation, may more eminently appear in one work as others do 
in the other works. Difpofal is the effect of Propriety * but it 
is alwaics a Regular and Loving difpofal of the fubjects of 
his Government. Legiflation and Judgement are thetffects 
of his Kingdom : But Dominion and Love have a hand in both, 
till Rebellion turn men from fub jeetion : Glorification is the 
higheft effect of Love : But it is given alfo by our Owner^ as 
by one that may do as he lift with his own j and by our Gover- 
nour by the way of a Reward, Mat. 20. 15. 2 Ttm. 4. 7,8. 
Afrt. 25. throughout. 

Direct. 12. Efpecially let F aitb vnvailto you the face of the 
Goodnefs of God i and fee that your thoughts of it be neither falfe 
nor lew i but equal to your thoughts of his Power and Vnder- 

1. As our lofs by fin, is more in the point o( Goodnefs, thin 
of Power or Knowledge f The Devils having much of the two 
lafi, who have but little or nothing of the firft) fo it is the 
Goodnefs of God which mud be more fiudicd by a Believer, 
thin his Power or his tYtfdm y becaufe the imprefs of it is 
more ncccifary to us in our lapfed ftatc. 

2. They have falfe thoughts of Gods Goodnefs % who make 
it to confitt only or chiefly, in a communicative inclination ad 
iXtra> which we call Benignity : For he was as Good from Eter- 
nity, before he made any creature, as he is hnce : And his 
Goodnefs cor*(idered as effcntial in himfclf, and as his own per* 
flection, 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 God chiefly from 
few adaptation to the commodity or will of man. And they 


Tie Life of Faith. 179 

do therefore debate God, and deific his creature, who mike 
the creature the ultimate end of GOD and it felf, and not Go**" 
the ultimate end of the creature. And they might as well 
make the creature the Beginning alio of it fclf and God : (And 
yet this fottifti notion takcth much with many half-witted 
Novelifts in this Age, who account thcmfelvcs the men of 
ingenuity ) 

And they have alfo falfc thoughts of the Goodnefs of God % 
who think that there is nothing of communicative Benignity in 
it at all. For all the good which God doth, he doth it from 
the Gjodnefs of his Nature : Thou art good, and doeflgood, PfaJ. 
119.68. And his doing good is ufually exprelTcd by the phrafc 
of being (rood to them : The Lord is good to all, P(al. 145. 9. 

Object. But if communicative Benignity be natural to God as 
bit Effential Goodnefs U, tbenbemuft do good per modum na- 
tuiac, Scad ulnmum potential, and then the world was from 
Eternity, and as good as God could makf it. 

A*fw, 1. Thofc Chriftian Divines who do hold that the 
Vniverfewtofrom Eternity, and that it is as good as God can 
make it ; do not yet hold that it was its own original, but an 
eternal emanation from God, and therefore that God who is 
the beginning of it, is the ultimate end, and eternally and vo- 
luntarily, though naturally and neccflarily produced it for 
bimfdf, even for the plcafurc of his will : And therefore that 
Gods Effential Gcodnefs as it is in it felf, is much higher than 
the fame as terminated in, or productive or* the ilniverfe. 
And that no mixt bodies which do eriri & interire, arc gene- 
rated and corrupted, were from eternity '•> and confequenfly, 
that this prefent fyftcmc called the world, which is within our 
fight, was not from eternity ; But that as fpring and fall 
doth revive the plants, and end their tranlitory life ', (o it hath 
been with the fe particular fyftemes > the fimplcr and nobler 
parts of the Univcrfc continuing the fame. And they held that 
the world is next to infinitely good , and as good as it is poffiblc 
to be without being Godt and that for God to produce ano- 
ther God, or an infinite gooi, is a contradiction : And that 
•11 the bafcr, and pained, and mifcrable parts of the world, 
wbejlrtjfreaivtlytQtbeterfetiicn of the whole, though not beft 

A a 2 in 

TsT Me Life of Faith. 

in indto themfclvcs, (As every nuck and pin in a watch 
is ncctiTary as well as the chief parts.) And that all things fct 
together, it isbeft that all things be as they are, and will b: : 
Bat of this the infinite Wifdum, who fecth not only fomc 
little parts, bat the whole Univerfe at one perfect view, is the 
ritteft Judge. 

2. But the generality of Divines do hold the contrary, and 
fiy, that it is natural to God to be the Alfufficient pregnant 
goods not only able to communicate goodnefs, but inclined 
to it as far as his perfc&ion doth require , but not inclined to 
communicate in a way of natural conltant neceflity , as the Sun 
fhineth, but in a way of liberty, when, and in what degre es he 
tleafctb > which fleafure is guided by his infinite Vndetftandmg, 
which no mortal man can comprehend , and therefore mult 
not ask any further reafon of the firfi reafon and rriffi but 
flop here, and be fatisficd to rind that it is indeed Gods Wit 
and Reafon, which caufeth all things when and what they 
arc, andnototherwifc. And that God hath not made the 
Univerfe as good in it felf, as by his abfolute Power he could 
have made it : But that it is be(t to be as it is and will be, bc- 
caufe it is moft fuitable to his perfed Wil and Wifdom. And 
this anfwer feemeth molt agreeable to Gods Word. 

And as you rouft fee that your thoughts of Gods Goodnefs 
be not falfe j fo alfo that they be not diminutive and low. As 
no knowledge is more ufeful and neccflary to us ; fo nothing 
is more wonderfully revealed by God, than is his amiable 
Goodnefs: For this end he fent his Son imoflcfli, to declare 
his Love to theforelorn world, and to call them to behold it, 
and admire it, John i 8,9, 10. & 3. 16.1 7***3. 1. Rfv.ai.3. 
And as Chrilt is the chief glafs of the Fathers Love, on this 
fide Heaven j fo it is the chief part of the office of Faith, to fee 
Gods Love and Goodnefs in the face of Chrili : Let him not 
reveal his Love in vain, at fodear a rate, and in a way of fuch 
wonderful condefccnfion; Think of his Goodnefs, as equal to 
his grtatntfs : And as you fee hit greatnefs in the frame of the 
world j fo his goodnefs in the wonderful work of mans Re- 
demption and Salvation : Let Faith beholding God in Chrift, 
and daily thus gazing on his goodnefs, or rather rafting it, and 
feaRinti on if, brxhe very (umtn of all your Religion and 
1 * your 

The Life of Faith. 181 

y> ur lives. This is indeed to live by Faith, when it Workftb 
by that Love, which is ourholincfs and life. 

Direct. 13. Ltt not Faith over lockjhe Bookj of the Creaticn, 
ard the wonderful demonftratioas of Gods Attributes there- 

Even fuch revelations cf Gods goodnefs and fidelity as arc 
nude in Nature, or the works of Creation, arc fometimes in 
Scriptures made the objc&s of faith. At lcaft wc who by the 
belief of the Scriptures, do know how the worlds were made, 
Hcb. 11.2, 3. muft belie vingly ftudy this glorious work of 
our great Crcato r . All thofe admirations and praifes cf God 
as appearing in his works, which David ufeth, were not 
without the ufe of faith. Thus faith can ufc the world as a 
fandificd thing, and as a glafs to fee the glory of God in, 
while fenfual fin n ers ufc it igainft God to their own perdi- 
tion, and make it an enemy to God and them > fo contrary is 
the Ufe of Faith an d of Senfe. He hath not the heart of a 
man within him, who is not ftricken with admiration of the 
Tower, and Wifdom and Goodnefs of the incomprchcnfible 
Crcator, when he ferioufly lookcth to the Sun and Stars, to 
Sea and Land, to the courfe of all things, and to the won- 
derful variety and natures of the particular creatures. And he 
hath not the heart of a Believer in him, who doth not think 
[O what a God is it whom I am bound to fervc, and who 
hath taken me into his Covenant as his child ! How happy 
arc they who have fuch a God, engaged to bet heir God and 
Happinefs ? And how milcrable arc they who make fuch a 
God their revenging Judge and enemy ? Shall I ever again 
wilfully orcarelcfly (in againit a God of fo great Ma jetty > U 
the Sun were an intellc&ual Deity, and ftiil looked on me, 
fhould I prefumptuoufly offend him ? Shall I ever diftruit 
the power of him that made fuch a world?Sha!l I fear a woi m, 
a mortal man, above this great and terrible Crea'o; ? ^hall I 
ever again rcfift or difobey the word and vvifdom oi him, who 
made and rulcth fuch a world? Doth he govern the whol« 
world, and (hould not I be governed by h.m ? Hith he Good- 
nefs enough to communicate as he hath done to Sun and Stars 
to Heaven and Earth, to Angels and Men, and every w ght } 
and hath he not Goodnefs enough to draw, and engage, an <l 

A a 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 inro the 
lightfome day, and biing forth the creatures to their food and 
labour i doth its approach revive the torpid earth, and turn 
the congealed winter into the pleafant fpring, and cover the 
earth with her fragnnf many-coloured Robes, and K'ncw the 
life and joy of the ferreftrial inhabitants s and (hill I find no- 
thing in the God who made and ftill continucth the world, to 
be the life, and ftrength, and pleafure of my foul > Pfal. 66. i. 
&c. Mak$ a)oyfvl wife unto God, ati ye Landt : fing forth the 
honour of his Name \ makfbis praife glorious : fay unto God, How 
terrible art thou in thy works ?•— — Come and fee the work! of 
God: He is terrible in bit doixg towards the children of men* 
He ruleth by bis power for ever : bis eyes behold the Na- 
tiotts : Ut not the rebellious exalt themfelves. blefs our God ye 
people, and makf the voice of his praife to be heard ! who boldetb 
our foul in life, and fufferetb not our feet to be moved, Pfal. 86. 
8, o, 10. Among the gods there is none tike unto tbee 9 
Lord* neithtr are there any worbs likp unto thy works. 
A% Nations whom thou baft made fhaJl come and worfhip before 
thee, Lord, and fhall gkrifie thy Name : For thou art great , 
and doft wonder ous things : thou art God alone, P(al. 92. 5, 6. 
O Lord bow great are thy workj I thy thoughts are very deep, 
a bruitijb man hpcwetb not, neither doth a fool utiderftand this. 
Faith doth not fepatite it fell from natural knowledge, nor 
neglcd Gods Works, while it ftudyeth his Word', but faith 
Ffal. 143. 5. I meditate on all thy Works: I mufe en thework^ 
of thy bands. Pfal. 104. 24. Lord, how manifold are thy 
works I its wifdom baft thou made them all : the earth is full of 
thy riches ; fo is the great andwide Sea, &c. 

Nay, it is greatly to be noted, that as Redemption is to re- 
pair the Crea tion, ind the Redeemer came to recover the foul 
of man to his Creator, and Chrift is the way to the Father -, fo 
on the Lords day our commemoration of Redemption includeth 
and is fubfervient to our commemoration of the Creation, and 
the work of the ancient Sabbath is not (hut out, but taken in 
with the proper work of the Lords day : and as Faith in Chrift 
isamcdiatcgracetocaufcinusiheLoi/ee/G^i fo the Word 
of the Redeemer doth not call off our thoughts from the 


The Life of Faith. 183 

— — - — 

Workf of the great Creator , but call them back to that employ- 
ment, ind fit us for it by reconciling us to God. 

Therefore it is as fuitablcto theGofpcl Church at leaft, as 
it was to the Jewifh, to make Godswor^j the matter of our 
Sabbith praifes, andtofay, as Pfal. 145.4* 5> 10. One fene- 
ration jhall praife thy works to another , and Jhall declare thy 
mighty aGs : I wiE fpeal^ of the glorious honour of thy Majefly », 
and of thy rvondercut work$: And menfhaV fpeak^ of the might 

of thy terrible attt, and I will declare thy greatnefs . — 

AH thy tvorkj foati praife thee Lord, and thy Saint s final hlefs 
thee, Pfal. 26. 6,j. 1 will wafh my bands in innocency, and 
fo mil I eompafs thine Altar Lord, that I may publijh with 
the voice of thanksgiving, and tell of all thy wonder out work/, 
Pfil. 9. 12. 1 mil praife thee Lord with my whole heart, I 
will'fhew forth all thy marvelous works. 

Direct. 14. Let Faith alfo obferveGod in his djtfy Provi- 
dences; and equally honour him fot the ordinary and the extra- 
ordinary faffiges thereof. 

The upholding of the world is a continual cauftng of it j 
and differeth from creation, as the continued ftYning of a 
Cindlc doth from the firft lighting of it. If therefore the 
Creation do wonderfully declare the power, and Wifdom y and 
Goodnefs o(God ; fo alfo doth the confervation. And note that 
Gods ordinary workj are as great demonftrations of him in all 
his perfections, as his extraordinary : Is it not as great a de- 
claration of the Power of God, that he caufe the Sun to ftiinc, 
and to keep its wonderous courfc from age to age, as if he 
did fuch a thing but for a day or hour ? and as if he caufed it 
to Hand mil a day ? And is it not as great a demonftration of 
his knowledge alfo, and of his goodnefs? Surely wefhould take 
it for as great an a& oiLove, to have plenty, and health, and 
joy continued to us as long as we delircd it, as for an hour. 
Let not then that duration and ordinarinefs of Gods mani re- 
flations* 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 firft time 
that ever we had feen them. 

And yet let the txtraordinarnufs of his works have its effects 
alfo « Thcit ufc is to Air up the diowfie cnind of man, to ft c 


184 The Lrje of Faith. 

God in that which is unuiual, who is grown cutfomary and 
lifelefsin obfcrving him in things ufiul. Pb track and his Ma- 
gicians will acknowledge God, in thofcunufml works, which 
they arc no way able to imitate thcmfelves, and fay, 7b it it 
the finger of Goi, Exod. 8. 19. And therefore miracles arc 
never to be made light of, but the finger cfG 8 d to be acknow- 
ledged in them, whoever be the iniirument or occafion, 
Luke 1 1. 20. 

There arc frequently alfo fomc notable, though not mi- 
raculous Providences, in the changes of the world, and in the 
difpofal of all events, and particularly of our felvcs, in which 
a Believer mould iiill fee God ; yea fee him as the total cauic, 
and take the inftrumtn's to be next to norhing ; and not 
ga*e all at wen as unbelievers do : but fay, This is tbe I^ords 
doing, and it is marvelous in our eyes, Pfal. 118. 23. Sing unto 
\be Lord a new fong, for be bath done marveloW things , Pfal. 
98. 1. Marvelous are thy works, and that my fculkpowtt bright 

Wf//, Pfal. 1 J 9- M- 

Dired. 15. But Ut tbe chief fiudy of Faith for tbe know- 
ledge of God, be of tbe faceofjefus Chrijt, and the mji won- 
derjul myftery of hit Incarnation, and our Redemption* 

For God is no where dfc fo fully iflanifcftcd to man, in that 
Goidnefs , Love, aud Mercy, which it mo-ft concerneth us 
to know i ind the knowledge of which will b: moft healing 
and fan&ifying to the foul : But of this I mull fpcik more in 
the chapter next fo'lowing. 

Diic&. 16. Let Faith make nfe of every mercy, not only to 
acknowledge God therein, but to have a pleafant tafte andrellifh 
of hit Love. 

For thus it is that they are z\\ fanSified fo Believers, and 
this is the holy ufc of mercies: Remember that as in order 
toVnderflandmg, your eyes and f*r;arcbut the paiTiges or 
inlets to your minds •, and if fights and founds went nojurther 
than the ienfes, you would be no brtrer, if not worfc than 
beads: So alfo in order to Affi&icn, the taffe and fenfe of 
fweetnefs, or any other pleafure, is to pad by the fenfe unto 
the heart, and what (hould it do there, but affeft the heart 
with the Love and Goodnefs of the giver. A bcaft rafteth as 
much of the fenfitive fwectnefs of his food and cafe as you do : 

the Life of Faith. 185 

But it H the Believer who heartily faith, Hot* good it the Au- 
thor and end of all this mercy ? whence is it that this Cometh ? 
and whether d.th it tend? I love the Lord becaufe be hath 
heard the voice of my fupplication, Pfal. 116. I. that men 
wouldpraifetke Lord for his goodnefs, Pfal. 145. 1 5, 16. Ihe 
eyes of all things wait on thee: thou givefi them their meat in 
due feafon. Ihcu opmfc thy hand, and fatisfieft the defires of 
every living thing. He leaveth not himfelf without wit- 
nefs in that hs d>th good, andgivetb us Rain from Heaven, and 
fruitful feafons, filling our hearts with food andgladnefi, A &s 
14. 17. The near conjunction of foul and body, and the 
near relation of God ar.d his mercies, do tell us plainly, that 
every plcafure which toucheth the fenfe, (hould touch the 
heart, and reach unto the foul it felf \ and that as the creature 
is fitted to the fenfe, and G>d is fuitable tothe/ow/j fo the 
creature (hould be but Gods fervant to knock and caufe us to 
open the door to himfelf, and the way of his communication 
and acceffion to the heart. Therefore fo great a judgement 
is threatnsd againft the Ifraelites in their profperity, if they 
did not ferve God with'] yfulnefs and gladnefs of heart, for the 
abundance of all things, Deut. 28. 47. And therefore the daies 
in which men were to rcjoyce in God, with the greateft Jove 
and thankfulnefs, were appointed to be daies of ftAftwg> that 
thepleafure of the bodily fenfes might promote thefpiritual 
pleafurc and gratitude of the mind, 2 Cbron. 19. 2i. & 29. 30. 
Neb. 8. 17. & 12.2j.Ejih. 9 17, 1 8, 19 .Numb, 10. jo. 

Direct, ij. Let Faith fed Gods difphafurs in every ch a- 
flifement andjudgement. 

Forwemu/ibe equally careful that we dfyifc them not* 
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 affliction 
but the love and benefit, do but fet one a& of faith agamft 
another : For the fame word which tclleth us, that it (hall 
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,fo the 
evil is from our fins, and his difpleafurc ^ and that he would 
give us the good without the evil, if man were without fin. 
He therefore that bclieveth not that it is a caiiigarory punifh- 
ment for (in, is an unbeliever, as well as he that believefh not 

B b the 

1 86 The Life of Faith. 

thepromifcof the benefit, Rom. 5. 12, 14, 1 6, 17, 18. iCor. 
11. 30, 32.7^-5-25. Micab 1. ^.Amos 3. 2. 

Yea this opinion dire&ly fruttrateth the hid end and ufe of 
all chaftifements which is to further mens Repentance for the 
eviloffin, by thefenfeof the evil of punifliment, and the no- 
tice of Gods difpleifure manifefted thereby : And next to 
make us warnings to others, that they incur not the fame 
corre&ionand difpleafurc as we have done. For he that faith, 
there is no penalty or evil in the fuflfering, nor no difpleafurc 
of God exprcft thereby, doth contradict all this. But as it is 
a great benefit which we arc to reap by our corrections, even 
the furtherance of our Repentance and amendment ; fo it is 
a great work of faith, to perceive the bitcernefs of fin, and 
the difpleafurc of God in thefe corrections 1 of which more 

Direct. 18. Faitb mufl hear tbe voice of God in all bit Word, 
*nd in all the Counfel which by any one he fhall (end us. 

When fenfc takcth norice of nothing but a boof^ % or of none 
bat a man, faith muft perceive the wind and weffage of God. 
Not only inPreacbers, 2 Cor. 5. ip, 20. 1 Tbef.2. i$.Titus 2.5. 
Heb. 13.7. but alfo in the mouth of wicked enemies, when 
it is indeed the will of God which they reveal. And fo David 
heard thecurfc of Sbimei, fpeaking to him the rebukes of 
God, for his fin in the matter ofVriab, 2 Sam. 16. 10, 11. 
And Pauirejoyeed that Cbrift wis preasbed by men of envy 
and firife, who did it to add affli&ion to his bonds, Phil. 1.18. 
Mofes perceived the will of God in the counfel ofjethro, even 
in as great a matter as the governing and judging of the 
people, Exod. 18. 19. The counfel of the ancients which Re- 
hoboam forfook, was the counfel of God which he rejeQed, 
1 King. 12. 8. David blefTcd God for the counfel of a woman, 
Abigail. Whoever be the MclTengcr, a Believer fhould be ac- 
quainted with the voice of God, and know the true fignifi- 
citions of his will. The txutjhcep ef Cbrift do tytow bis voice, 
and follow him, becaufc they arc acquainted with his Word i 
and though the Preacher be himfelf of a finful life, he can di- 
ftinguifh betwixt God and the Preacher » and will not fay, 
it is not the Word of God, becaufe it comet h from a wicked 
mouth, For he hath read,?/*/, 50. 16. where God faith to 


The Life of Faith. I S 7 

- * j — — — ■ 
the wicked, What hjji thou to do to takf my Covenant in thy 
mouthy feeing thou hateft inftru&ion, and baft caft my words 
behind tbee: But he never read [to the godly, faith God, 
Why didft thou hear a wicked Preacher >] He hath read, fk* 
Scribes and Fbarifees fit in Mofes chair, hear them, but do not 
as they ds. But he never read [Hear none that live not accord- 
ing to their do&rine.J An unbeliever will not know Cbrifts 
Word, if* Judas be the Preacher of it: but a Believer can 
read the coromiUion of Judas, or at lcaft can understand wbofe 
coww/Whcdclivercth : and though he would be lothtocfcw/r 
a Judas, or to prefer him before a holy man > yet \i workers of 
iniquity do preach in ChriftsNamc, he leaveth it to Chrift to 
fay at Judgement, 1 kpow you not, Mat. 7. 21, 22. A&s 1. 

Direct. 19. Faith muft not look^ at God now and then, **d 
leave the foul in ordinary forgetfulnefs of him : but remember that 
be is alwaiesfrefent, and muft makf us rather forget them that 
are talking to us, or converfing with us, than to forget the 

Nothing is more the work of Faith, than to fee him who it 
invisible, Heb. n.27. And to live as one that mil rcmember- 
eth, that God ftandethby: To think, as one that knowcth 
that cur thoughts are alwaics in-nis fight, and to$ MJ^and do 
as one that forgettcth not, that he is the conftant and moft re- 
verend witnefs of all. To hear, and pray, and livc,and labour 
asifwefawthe God who employcth us, and will reward 
us, Matth.6. 4,6. If*. 59. 18. Rev. 20. 12. Mittb. 16. 27. 
Ram. 2. 6. 

Direct. 20. Faith muft lay the heart of man, to reft in the 
WiU of God, and to make it our chief delight to fleafe him, and 
quietly to truft him whatever Cometh to fafs : And to makf no* 
thing of aS that would rife uf againft him, or entice us from him, 
or would be to w as in hisjtead. 

Faith fecth thit it is the f leafing of the will of God, which 
is all our work, and all oui reward : And that we fhould be 
fully pleafed in the pleafing of him : And that there is no 
other reft for the foul to be thought on, but rhc will of God : 
And it muft content the loul in him alone, 2 Tbef. 1. 1 1. Col. 
3. 20. 1 0,7.3a, 1 Tfbefa. 1. 2 Tiw.2.4. Heb, 1 1, d.Mtf.3.17. 

Bba &I7 5- 

1 88 The Lije of Faith. 

& 17. 5. Heb. 13. 16. Pfal. 16. 5. &c 73. 26. 6c 119. 57. 
8c 143.5. 

As God is often called Jealous, efpecially over the heart of 
man > Co faith muft make us jealous of our felves, and very 
watchful againft every creature, which would become any 
part of the felicity or ultimate objed of our fouls, God is fo 
great to a believing foul, that Cifc, and honour, and wealth, 
and pleafure, and all men, high and low muft be as dead and 
nothing to us, when they fpeak againft him, or would be 
loved, or feared, or fruftcd, or obeyed before him, or above 
him : It is as natural to a true life of Faith oh God, t§ make no* 
thing of the incroaching creature, as for our beholding the Sun, 
to make nothing of a Candle. And thus is filth our victory 
over the world, 1 John $.$.Jcr. 17.5. J/V. 2. 22. 1 Cor.15.28. 
*>**/. 4. 6. C#/. 3. u. 

DinGiens how to live by Faith on Jefus Chriji. 

SO much is faid already towards this in opening the 
grounds of Faith, as will excufe me from being prolix 
in the reft : And the following parts of the Life of Faith, are 
ftill fuppofed as fubordinatc to thefc two which go be- 

Dircdr. 1. Keep fliO the true Reafens of Chrifts Incarnation 
and Mediation upon your mind (as they are before expreffed) 
clfe Chrift will not be known by you as Chrift. Therefore the 
Scriptures arc much in declaring the rcafons of Chrifts coming 
into the world, as to.be a faenfice for fin, to declare Gods 
love and mercy to finncrs > to feek and to five thit which was 
lofti to dcftioy the works of the Devil, &c. 1 Tmt. 1. 15. 
1 John 3. 8. Heb. 2. 14. Lufy 19. 10. Rom. 5. 10. 1 John 3.1. 
Gal. 4. 4, 6, 8co Let this name or defcription of Chrift be 
engraven as in capital Letters upon your minds. THE 


The Life of Faith. j 89 

Dircd. 2. See therefore that you joyn no conceit of Cbrifi t 
ubich dfoonouretb God, and is contrary to this charafter, and to 
Gods defgn. 

Miny by miftaking the dodhine of Thrifts Interaffion, do 
think of God the Father, as one that is all wrath and juftice, 
and unwilling of himfelf to be reconciled unto man : and of 
the fecond perfon in the Trinity, as more gracious and mer- 
ciful, whole mediation abateth the wrath of the Father, and 
with much ado maketh him willing to have mercy on us. 
Whereas it is the Love of God, which is the original of our 
Redemption, and it W3S Gods loving the world, which pro- 
voked him to give his Son to be their Redeemer, John$, 16. 
Rom. 8.32. And God X9js in Gkrift reconciling the world unto 
himfelf, not imfnting to them their trefpaffes, 2 Cor. 5. 19. 
And therefore we mil read of Chrifts reconciling man to God, 
and not the phrafc of his reconciling God to man : Not but 
that both are truly wrought by Chrifts mediation i ( For the 
Scripture frequently fpeaketh of Gods bating the workers of 
iniquiry,and of his vindictive Juflice^nd of th&t profitiatingzni 
attornment, which ilgnifieth the fame thing :) But the reafon 
is, beciufe the enmity began on mans parr, and not on Gods, 
by mans forfaking God, and turning his love from him to the 
creature, and not by Gods forfaking man , and the chtngeof 
mans ftate and heart towards God, by true reconciliation, 
Will make him again capable of peace with God \ andasfoon 
as man is made an objeft fit for the complacency of God, it 
cannot be but that God will again take complacency in him i 
fo that the real change muft be only daman i and then that 
relative ox denomina tive change which muft be on God, will 
thence immediately rcfult. 

Some alfo there be who gather from Chrifts d<rath,that God 
defired the frfftrings of Chrift as f leafing to him in it felf; as 
if he made a bargain with Chrift to fell lo much mercy ro man, 
for fo much blood and fains ofChrifti and as if he fo delight- 
ed in the blood of the innocent, that he would the willinglyer 
do good to us, if he might fii&forfakf and crucifie Chrift. But 
this is to contradict Chrifts bufinefs in the world, as if he 
who came from Heaven to declare Gods Love t had come to de- 
clare him to delight in doing hurt \ and as if he who came 

6b ; to 

ic? O 'The Life of Faith. 

to demonftrate Gods Jultice, hid come to fhew, that he had 
iathcrpuni(h the innocent, than the guilty : But the cife is 
quite other wife : God doth not delight in mans (LfTe rings as 
iuch i no not of the guilty, much left of the innocent: He 
defircd not drifts fnfferingfot it feif: But as it was a con- 
venient means, to demonstrate his Jufiice, and his Holixefs, 
and to vindicate the honour of his Government and Ltw^ and 
to be a warning to finners, not to fin prefumptuoufly ; gnd 
yet to declare to them the greatnefs of his Love, 

And fome arc ready to gather from Chrifts propitiation, that 
God is now more reconcileable to fin, and fo they blafphemc 
him as if he were unholy : Asifhemadea fmaller matter of 
our mif- doings, fince he is fatisficd for them by a Mediator. 
And they areready to gather, that God can now take com- 
placency in man, though he have no inherent holinefs at all, 
becaufc of the rightcoufnefs of Chrift imputed to him. And 
fome take Gods imputation of Chrifts right eoufnefs to w, to be 
a refuting us to be the ferfins, who our jelves fulfilled the Law 
in or by Chrift-, fo that his very Attributes of Wifdm, and 
Love, and Holinefr, and Justice, and Mercy , &c. which Chrift 
came purpofcly to declare, arc by fome denyed, blafphemcd 
or abufed, on pretence of extolling Chrift and our Redem- 
ption •> asif wemightfin that grace may abound, Rom, 6. 1,2. 
Buti/ while we feek^to be juftified by Chri$, we cur felves alf§ 
are found (inner s y it therefore Chrift the Miniftcr of fin .«? God 
forbid, Gal. 2. 17. 

Direct. 3. Viftinguifb between the common and the fiecial 
benefits of mans Kedemftion by Chrift ; and fee hove the Utter do 
frfpofe the former j and fet not thefe farts againft each ether, 
which God in wifdom hath joyaedtogether. 

Topift by all other the great a-nd notable common benefit } 
is the conditional Covenant of grace ; or the conditional far don 
tf fin, and gift of eternal life to aO without exception, John 3. 16. 
Mark 16. 15, 16. Rom. 10. p. Mat. 6. 14, 15* Mat.22.7,8,9. 
And this general conditional fromife muft be firft preached i 
and the preaching of this is the univerfal ot common caU and 
offer of grace: And it muft be rlrft believed, as is before 
laid But the actual belief of it, according to its true in- 
test anil meaning, doth prove oujr actual pcrfonal title to ail 


The Life of Faith. i 91 

the benefits which were before given but conditionally, John 
3. 16. 1 John 5. 10, 11, i2. 2 Cor, 5. 19,20 21. 

Dired". 4. Accordingly jxdge bow far Redemption is common 
9t facial, by tkc common and fecial benefits f recur ed. 

For no mm can deny but it is fofar Cvmmon, as the benefits 
arc common : that is, fofar as to procure and give to tinners a 
common conditional pardon as aforefaid (as Dr. Twiffe very of- 
ten takcth noticej And no man can affirm, that it is common 
to all, Co far as abjbltttely or eventually to give them a&ual par- 
don and falvation, unlcfs they dream that all are faved. But 
that fame eventually and infallibly arc Avcd, all confefs : And 
we had rather think that Chrift and the good pleafureof God, 
is the chief differencing caufe, than we our felvcs. 

Dircd. 5. Set not the feveralparts of the Office cf Chrift 
againfi each other j nor either deprefi or forget any on: part, 
while you magmfic and meditate only on the other, 

It is moft ordinary to reduce all the Office of Chrift, to the 
Propbetical,Prieftly, and Kingly part. (For it is more proper 
to call them three parts of one Office, than three Offices :) 
But it is hard to reduce his Incarnation, or his infant-humilia- 
tion, and his whole courfe of obedience, and fulfilling the 
Law to any one, or all of thefc, f orally. Though in fome re- 
fptCfr, as it is his example, it is teaching, and as it is part of his 
humiliation, it may be called a part of his facrifice j yet as it is 
meritorious, obedisnee and perfection, it belongeth indeed to 
our High- Priefl, but not formally to h ; ,s Prieljhood: No nor 
yet as he bimfelf is the facrifice for fin : For it is not an a& of 
Priefthood to be himfelf a facrifice. But yet I think the com- 
mon deftribution intimateth to us that fenfe which contain- 
ed the truth which we enquire after : For the word Prieft- 
hood is applyed to Chrift in a peculiar r.otion, fo as it is never 
applyed to any other i and therefore is taken more compre- 
henfively, as including all that good which he doth for us 
(as good) by the way of Mediation with the Father, and all 
his ads of Mediation with God i as the Prophetical and Kingly 
parts, contain his other adfo toward men. But yet a more 
plain and accurate deftribution (hould be made-, in which it 
(hould be manifeftcd alfo to what heads his many other af- 
fumed titles of Relation are to be reduced : Bur thisis not a 
work for this place. But 

192 The Life of Faith. 

Butthit which now I advife you to avoid, is the crrour 
of them who look fo much at Chrifts Mediation with Gq*j\%\ 
theyfearec obfeive his work with wan: And the errour of 
them who look fo much at his work, on nun, that they ovcr- 
! 00k his Mediation wit h God: And theirs that fo obferve hs 
facrifice, as to make light of his continual interrtfftm : or that 
obfen ing both,mikc light of his d Urine and example : Or that 
obferve thefefo much as to make light of his facrifice and in- 
ter ceflion: Or that extol his d'Mrine ani example, and over- 
look his giving of the J^irir to all his living members : Or 
that cannot magnilie any one of thefe, without depreffing cr 
extenuating fome o?hcr. If Chntls Kingdom be not divided, 
Mat. 1 2. 25. fure drift himfelf is not divided, nor his works, 
1 Cor. 1. 13. 

Dircd 6. Still dtftinguijb between Cbrifis work^ of Re- 
demption, which he hath already wrought on earth, to conftitute 
him our Mediatory lie fid, anH that which be was further to do^ 
for us in that Relation; that y u may ground your faiih on the 
firft as a foundation laid by him, and may feeh^ after the fecond 
of that which rtquireth fimewbat from yourfdves to your own 

The firft part is commonly called the Impetration, the fecond 
the Apflicaticn for rather, the Communication) As God did 
firft co himfelf the work of Creation, and thence refult his 
Relations of our Owner, our Ruler, and cur Chief Good ( or 
our Love, or End, or Benefactor i ) Co Ckrifi fir ft doth the 
works which makj him cur Redeemer towards God s and then 
he is alfo our Owmr^ our Zw^Vr,and our communicative Bene- 
fjficr, hereupon. And this feemeth infimated by thofc 
phrafes, Eeb. 5. 8. be 2. 9, 10. where he is f3id to left* obe- 
dience by the things wbieb befuffered, that is, as a fubj:6i cx- 
cretfed obeditnee, and fo learnt to know by experience what 
obeying if. And that (the Captain of c?:r ftiv*tion wjs made 
perfect tyfiffertr.gs, and for furring death was crowned with 
glory): becaufehis fuffcrings did conftitute him a petfed Cap- 
tain or Redeemer in performance , though before he was per- 
fect in ability. As he that uedertakech to redeem fome 
TurkiftS gally-flavcs by conquering their Navy, is made a 
perfect Redeemer, or Conqucrour, when he hath taken the 


The Life of Faith. 193 

' " ■■ ■■ - ' ' ■ ... . n «ii« 1 ■—»——— 

fleer, though yet the prifbners are in his power, to rclcafc 
them on fuch terms at fcem beft to him. And as a man is a 
perfeft Chirurgcon,whcn(befides his skilljhc is furnifhed with 
all his inftruments or filves (how coftly focverj though yet 
the cure is not done : Or as he that hath ranforued prifontrs is 
a perfed Ranfomer, when he hath paid the price, though 
yet they are not delivered, nor have any actual right them- 
fclvcs to claim deliverance by. I here mention this, becaufe 
the building upn that foundation, which is fuppofed to be alrea- 
dy laid and finifhed^ and the fee kjng of the further falvatioH 
which yet we have no polTflion of, nor perhaps any title to, 
arc works fo very different, that he that doth not difcern the 
difference, cannot cxercife the Chriftian faith : Becaufe it is 
to be nccclTarily excrcifed by two fuch different afts, or dif- 
ferent waies of acting and applying our felves to our Re- 

Direct. 7. Still think,, of Cbrifls nearnefs both to the Father 
and to us i and fo of our NEARNESS to God in and by 

Our diftance is the lamentable fruit of our Apoftacy \ which 
inferrcth, our fears, and eftrangednefs, and bickwardncfs to 
draw near to God : It caufcth our ignorance of him, and our 
falfc conceits of his will and works : it greatly hindercth both 
love and confidence : whereas the apprehenlion of our nearnefl 
to God will do much to cure all thefc evils. As it is the mife- 
ry of the proud, that God lookethon them as afar off, that 
is, with ftrangencfr, and abhorrence, and difdain, Pfal. 138.6. 
And accordingly they (hall be far off from the bleffcd ones 
hereafter, Lukf 16. 23. So it is the happinefs of Believers to 
be nigh to God, in Jcfus drift, who condefcended to be nigh 
tousi which is our preparation to be yet nearer to him for 
ever, pfal. 148. 14. & 34. 18. & 145. 18. Efbef. 2. 13. It 
giveththe foul more familiar thoughts of God, who fecmed 
before to be at an inacctfTible diftance •> which is part of the 
boldnefs of acctfi and confidence mentioned, Efbef. 3. 12. & 
2.18. Kiwi. 5.2. Heb. 10.19. Wc mav come boldly to the 
Throne of grace, Heb. 4. 16. And it gteatly hclpeth us in the 
work of Love, to think how near God is come to us in 
Chrift, and how near he hath taken the humane nature unto 

C c him. 

1 94- Th L*ft of Faith t 

him. When a tinner lookcth at God only as in himfclf, and 
as he is eftranged from the guilty, he is atmzed and confound- 
ed, as if God were quite out of the reach of our love j but 
when he thinketh how he hath voluntarily come down into 
our flefh, that he might be ww, and be familiar with man, 
and whit a wonderful marriage the Divine Nature hath made 
with the humane, this wonderfully Kconcilcth the heart to 
God, and makcth the thoughts of him more fwcet and ac- 
ceptable. If the life of faith be a dwelling in God, and God in 
w, and a walkjng with God, i Joh. 3. 24. & 4. 12, 15, 16. 
Efbef.$. 17. Gen. 17. 1. & 24.40. & 5. 22. & 6. 9. Heb. 
1 1 . 5 . Then muft we perceive our nearnefs to God : The juft 
apprehenfion of this nearnefl'm Chrifts Incarnation and Rela- 
tion to us, is the chief means to bring us to the neamefs of 
love and heavenly convcrfation, Col. 3. I, 3, 4. 

Dire&. 8. Ma\$ Chrift therefore the Mediation for all 'your 
f radical thought s of God. 

The thoughts of God will be ftrange to us through our 
dijiance, and terrible through our guilt, if we look not upon 
him through the profpedhve of Chrifts humaaity and crofs. 
God out of Chrift is a confuming fire to guilty fouls. As our 
acceptance muft be through the Beloved, in whom he is well 
pie a fed i fo our thoughts muft be encouraged with the 
fenfeof that acceptance-, and every thought muft be led up 
to God, and emboldened by the Mediatour, Mat. 3. 17. & 
17.5. & 12. 18. Efbef. 1.6. Heb. 2. 9,10, 12,13,17. 

Direct. 9. Never come to God in prayer, or any o^er a3 of 
worjlnp, but by the Mediation of the Son ■•, and Jut all your prayers 
as into bis band, that he mayprefent them to the Father. 

There is no hoping for any thing from God to finncrs, but 
by Chrift : and therefore there is no fpeaking to God but by 
him : not only in hit Name, -butalfo by his Mediation'. And 
this is the excrcife of his Pricfthood for us, by his heavenly in- 
terceffion, fo much fpoken of by the Holy Ghoft in the 
Epiftlc to the Hebnws : Seeing we have a great High Priefi, 
that is faffed intotbe Heavens, Jefus the Son of God, let us bold 
fafl our frofejfion: Let us therefore ome boldly te tbelhrone 
e/f grace, that we may obtain mercy, and find grace U help in 
time of need) Heb. 4. 1 4, 16. 


The Life of Faith. If 5 

Dire#. iO. Hear every word of Scripture Precepts and Mmi- 
fttrial Exhortation (confonant to the Scripture) at fent f u$ 
by Cbrifr, and from the Father by him > as the appointed teacher 
of the Church. 

Hear Chrift in his Gofpd and his Minifters,and hear God the 
Father in the Son. Take heed of giving only a flight and ver- 
bal acknowledgement of the voice of Chrift, whileft you re- 
ally arc more taken with the Preachers voice, as if he had a 
greater ihare in the Sermon, than Chrift hath. The voice in 
the holy Mount, which P<f*r witneffeth that he heard, 2 Pet. 
1. 17. was, Ihit is my Beloved Son, in whom 1 am wetipleafed, 
hear ye him, Mat. 17. 5. And it Jh all come to pafs, that every 
foul which veiU mt hear that Prophet ; (hall he deftroyed from 
among the people, Ads 3. 23. When ye received the Word of 
God which ye heard of us, ye received it not as the Word of 
men, hut as it is in truth the W*rd of God, which wor^eth ejfe- 
Buatly in you that believe, iThef. 2. 13. The Sheep will follow 
him t for they kpow his voice : a granger they wiU not follow, 
John 10. 4, 5. \ 

Direct. 1 1 . Takg every mercy from God at from the hand of 
Chrift •, both as procured by hit Crofs t and as delivered by hie 
Mediatory Adminiftr ation. 

It is ftill fuppofed that the giving of the Son himfelf by the 
Father to this office, is excepted as prefuppofed. But all Tub- 
fequent particular mercies, arc both procured for us,»nd given 
to us, by the Mediator. Yet is it neverthelcfs from God the 
Father^ nor doth it everthelefs, but the more fully fignifie his 
love. But the ftate of tinners 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 blcfftngs unto them. Blejpd be the God and Fa- 
ther of our Lord J^fus Chrift, who bath blejfed us with all [pU 
ritual bleffwgs in things heavenly in Chrift > Ephef. 1. 3. He 
that /pared net his own Son, but gave hint up for us all, how 
fhall he net with him alfo freely give w all things ? Rom. 8.32. 
Through the knowledge of him, the Divine Power giveth us 
all things that pertain to life and godlmfs, 2 Pet. 1.3. God 
hath given us eternal life, and this life is in his Son, 1 John 5 . 
10, xi, Allthings are deliveredinto hk hand, Joh.13 3.8c 17.2. 

Cc a Therefore 

196 The Life pf Faith t 

Therefore receive every particular mercy for foul aud bjdy, 
as from the blood, and from the prcfent mediation of Chrift, 
that you may rightly underftand it, and have it as fanct/iiicd 
and fweetned by Chrift. 

Direct, 12. Let Faith take occ a fan by every fin, to renttv 
yourfenfe of the want of Chrift^ and to bringyou to him % to me- 
ditate and grant you a renewed far don. 

Therefore entertain not their miftake, who tell men that all 
fin, paft, prcfent, and to come, is fully pardoned at once 
^whether it be before you were born in Gods decree, or 
Chrifts fatisfa&ion, or at the time of your converfionj nor 
theirs who teach that Chrift pardoneth only fins before con. 
verfion, but as for all that arc committed afterward, he doth 
prevent the need of pardon, by preventing all guilt and ob- 
ligation to puniftiment ( except mecr temporal chaftifement.) 
The preparation which Chrift hath made for our pardon, is in 
it (elf fufficicnt, yea and eflfc&ual as to that end which he 
would have it attain before our believing : But our aUual 
far don is no fuch end : Nor can fin be forgiven before it be com- 
mitted) becaufe it is no fin. Chrift never intended tojuftifie 
or fanGifie w ferfeSly at the firft (whatfocver many fay to 
the contrary, becaufe they underftand not what they fay) but 
to carry on both proportionably and by degrees, that we may 
have daily ufe for his daily mediation, and may daily pray, 
Forgive us our treffafjts. There is no guilt on them that arc 
in Chrift , fo far as they vpalk^not after the flefh> but after the 
ffirit *, nor no proper condemnation by fentence or execution at 
all > becaufe their pardon is renewed by Chrift, as they renew 
their fins of infirmity : but not becaufe be freventeth their 
need of 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, 16, 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 dc- 
fires and expectations of pardon by his intcrceflion : That 
Satan may be a lofer, and Chrift may have more honour by 
every fin that we commit. Not that we fhould fin that grace 
may abound > but that we may make ufe of abounding grace 


The Life of Faith. 197 

when wc have finned. It is (he true nature and uie of Faith 
and Repentance to draw good out of fin it fclf, or to make 
the remembrance of it to be a meins of our hatred and morti- 
fication ofit, and of our love and gratitude to our Redeemer ; 
Not that fin it ft If doth (formally or efficiently) ever do 
any good: But (in objectively is turned into good : For Co fin 
is no fm * brcaufe to remember fm is not /in. When David 
faith, PfaL 51.3. that bis fin was ever before him, he meaneth 
not only involuntarily to his grief, but voluntarily as a medita- 
tion ufeful to his future duty, and to ftir him up to all that 
which afterward he promifcth. 

Direct. 13. In all the jveatytjf's and larguijbings of the 
ntvp creature, let Faith look-up to Chrifi forftrevgtb. 

For God hath put our life iito his hand, and he is our 
root, and hath promifed that we fhaU live becaufe he liveth^ 
John 14- if. Do not think only of ufingChrift, as you do a 
friend when you have need of him > or as I do my pen, to 
write, and lay it down when I have done : But as the 
branches ufc the Vinc,and as the members ufe the Head, which 
they live by > and from which when they arc feparated, they 
die and wither, John 15. 1,2,3, &c. Ephef. 1.22. & 5. 27, 30. 
&4. 4, 5,12, 15, 16. Cbriftmuft even dwell in our hearts by 
Faith, Ephef. 3. 17. that is, 1. Faith muft be the means of 
Chrilis dwelling in us by his Spirit i and 2. Faith muft fo ha- 
bituate the heart to a dependance upon Chrift, and to an im- 
provement of him that objstlively he muft dwell in our hearts, 
as our friend doth whom wc moft dearly love j as that which 
we cannot chufe but alwaies think on. 

Remember therefore that we live inChrift, and that the 
life which we now live U by the faith of the Son of God, who hath 
lovedus, and given him f elf for us, Gil. 2. 20. And his grace is 
efficient for w % andhu firength moft manifeftedin mr u>eak»ef?, 
2 Cor. 12. 9. And that when Satan dclueth to fife us, he 
prayeth for us that our faith may not fail, Luhe 2.7. 3 2. And 
that our life is hid with Chriji in God, even with Chriji who U 
our life, Col. 3. 3, 4. That he is the Head, in whom all rbe 
members live, by the communication of his appointed liga- 
ments and joynts, Ephef. 4. 14, 15, 16, Therefore when any 
£rac« is weak, go to your Head for lift arid (hergrh. If faifh 

Ct 5 fc 

198 The Life of faith. 

be weak, pray, Lord increaft our faith, Luke J 7. 5. If you 
are ignorant, pray him to openyour under ft andings, Luk. 24.45. 
If your hearts grow cold, go to him by faith, till he (bed 
abroad the love of God upon your hearts, Row. 5. 3, 4. For 
of his fulnefs it is that we murt receive grace for grace, 
Jchn 1. 16. 

Direct. 14. Let the chief and moft diligent Wirk^ of your faith 
in Chrift be, to inflaweyour hearts with [eve to God, as hu Good- 
nefs and Love is revealed to us in Chrift. 

Faith kindling Love, and working by it, is the whole fumm 
ofChriftianity > of which before. 

Direct. 15. Let Faith k?ep the txamfle of Chrift continuaty 
before your eyes ; ejj> e daily in t bo fe farts of >r, which he intended 
for the contradtHtng and healing of our great eft fms. 

Above all others, thefe things feem purpofely and fpecial- 
ly chofen in the life of Chrift, for the condemning and curing 
of our fins ; and therefore are principally to be obferved by 

1. Hi* wonderful Love to God f to his EU8 y and to his ene- 
mies : cxprciled in fo ftrange an undertaking, and in his Of- 
ferings, and in his abundant grace, which muft teach us, what 
fervours of love to God and man, to friends and enemies muft 
dwell and have dominion in us, 1 John 4. 10. Rev. 1.5. Rora.5, 
8, 10. 7^13.34, 35. 6c 15. 13. 1 Jobn$. 14.23. 17, & 

2. Ha full obedience to his Fathers will, upon the dear eft rates 
or terms : To teach us that no labour or coll (hould feem too 
great to us in our obeying the will of God i* nor any thing 
feem to us of fo much value, as to be a price great enough ttf 
hire us to commit any wilful fin, Row. 5.19. Heb.j 8.P6//.2 8. 

1 Sam. 15.22. 2 Cor. 10.5,6. Heb. 5 .9. jFeta 14.15. & 15,10. 

1 John 2. 3. & 3.22.6c 5. 2,3. R*v. 22.14. 

3. His wonderful contempt of all the Riches, and Greatnefs of 
the world, and all thepleafuresofthe flejh, and all the honour 
which is of man i which he flawed in his taking the form of a 
fervant, and making himfelf of no reputation, and living a mean 
inferiourlife : He came not to be flrvcd (or miniftrcd to) but 
to fcrvc ; Not to live in ftate with abundance of attendants » 
with provisions for every turn and ufc, which fride, curioftty^ 


The Life *f Faith. 199 

or carnal imagination, takcth (or a conveniency, or a decency, 
no nor a necefflty : But he came to be as afervant unto others i 
not as defpifirg his liberty, but as excrcifing his voluntary ku~ 
mility and love : He that was Lord of all for eur fakes, became 
foor to makg us rich : He lived in Iowlincis and meeknefs : He 
fubmittcd to the greateft (corn of turners* and even to the 
falfc accufatrons and imputations of molt odious fin in it (elf, 
Pbil. 2.6,7,8,9. Heb. 12. 1,2,3. Mattb. 26. 55, 60, 61, 63,66. 
& 27,28, 25?,30.3i.Mtftr^. 11. 29,30. & 20. 28. 2 Cor. 8. 9. 
which was to teach us to fee the vanity of the wealth and ho- 
nours of the world, and to defpife the Idol of the ungodly, 
and to lay that under our (cct, which is nearcft to their heart -, 
and to be able without impatiency, to be fcorned, fpit upon, 
buffeted and abufedi to be poor, and of no reputation among 
men-, and though not toenflavc our fclves to any fbut if wc 
can be free to utc it rather, 1 Cor. 7. 21.) yet to be the loving 
and voluntary fervants of as many as we can to do them good , 
and not to defire to have a great retinue, and to be fuch vo- 
luntary burdens to the world, as to be ferved by many, while 
wc fervenonc, as if wc fwho are taught by Chrift and Na- 
ture, that it is more honourable to give than to receive, and to 
be helpful unto many, than to need the help oimany) would 
declare our impotency to be fo great, that (when every poor 
man can ferve himfelf and others) wc arc (and had rather be ) 
fo indigent, as not to live and help ourfelves, without the help 
of many fervants : yea fcarce to undrefs and drefs our (elves, 
or to do any thing which another can do for us, Only fuch 
pcrfons are willing to eat, and drin\, zndfldep for thcmfclves, 
and to p/*y,and laugh, and to fin for themlelves , but as to any 
thing^iat's good and ufefull, without their prefent ferfuive 
delight, they are not only unferviceablc to the world, but 
would live like the lame or dead, that muft be moved and 
carryed about by others. Among Chrifts fervants, he that 
is the chief, mull be the chief in fervice, even as a fervant mto 
all, Luke 22. 26. Matth. 23. xx* And all by love muft ferve 
one another, Gal. 5. 13, 

4.. His fubmiffioft unto death, and conqueft of the natural 
love of life, for tgreatcr good, «ven the pleafing ofGcd y and the 
Crown of Glory > and the good of many in their ftlvation : To 


200 Tfo Lift of Faith. 

teach us that not only the pleafures of life, but life it felf mu(l 
be willingly laid down, when any ofthefe three ends require 
v it, M*ttb.zo.i%.Jobn 10 n. & 15.13. 1 Jobn 3.16,7^. 10.17. 
Mn 20.24, Mi«^7. io. 39. & 16. 25.Mir^i4. 26. Pbil. 2. 30. 
1 jfyibw 3. 16. Kez/.i2.ii. 

Direct. 16. Let Faith behold Cbrijl in hie relation to bis mi- 
tt tr fa L Churchy andnot untoyour fe Ives alone. 

1. Brcaufe elfe you overlook his mod honourable relation: 
It is more his glory to.be the Churches Headend Saviour, than 
yours, Efbef 5. z$. & 1.21,22. And 2. You elfe overlook 
his chief defign and tt>or\\ which is for the perfecting and 
favirgofhisbody, Ephef. 1.23. Col. 1. 24. 18. And 3. Elfe 
you overlook the chief part of your own duty, an<J of your 
conformity to Chrilr, wUch is in loving and edifying the body, 
Efbef. 4. 12, 16, Whereas if you fee Chrift as the undivided 
and impartial Head of alHSaints, you will fee alfo all Saints as 
dear to him, and as united in him i and you will have commu- 
nion by faiih withrkm in him ; and you will love them all, 
and pray for all , and defire a part in the prayers of all (inftead 
of carping at their different indifferent manner, and forms,and 
words of prayer, and running away from them, to (hew that 
you difown them. ) And you. will have a tender care of the 
unity, and honour, and profperity oTthe Church, and regard the 
welfare of particular Brethren as your own, 1 Cor. ^.through- 
out, Jobn 13, 14, 34. & 15. 12, 17. Rom. 13. 8. ftooping to the 
rowelt fcrvice t© one another, if it were :hc waihing of the 
fecti and in honour preferring one another, Rom. 12. 10. Not 
judging nor de/pifwg, nor perftcuting, but receiving and forbear- 
ing «ne another, Rom. 14. throughout, & 1 5. 1, 2, 3, 4, 7, 8. 
Gal. 5. 13. & 6. 1,2,3. Efbef. 4. 2, 32. Col. 3.13. Edifywg, ex- 
horting* andfeeking thejaving of one other, 1 Jbef. 5. iTT6c 4. 
f> 18. Htb. 3. 1 3. & 10. 24. Not fpeaking evil one of anther, 
James 4. 11. Much left biting and devouring one another, Gal. 
5. 1$. But having compaffion $ne of another, as thofc that are 
members one 0} aaetber, 1 Pet. 3.8. Rom. 12. 5. 

Dirt&. 17. Mak* all your opposition to the temptations of 
Satan, the world and the flejh, by the exercife of Faith in 

From him you mull have your weapons, skill an4 ftrengtb. 


The Life tf Faith. 201 

— «XW*^»— »— — «» « l ii ■ ■ I ■ I »»^— ill ■ , 1 I ill 1 |«I 1 ■ ■ ** 

It is the great work of Faitb y to militate under him, as the 
Captain of our ialvation i and by vcrtue of his precepts, ex* 
ample and Spirit to overcome as he hath overcome. Of which 
more anon. 

Direct. iS. Death alfj muft be entertained and conquered Ip 
faith in Cbrti. 

Wc muft lee it as already conquered by him, and entertain 
it as the piflage to him ; This alfo will be after fpokea 

Dired. 19. Faith ntuft believe in Cbrifi as our Judge, to 
live m aur final J unification, andfentence us to endlefs /j/^Rora. 
14.. 9,10. 7^5.22,24,25. 

Direct. 20. LatHy, Faith mufi fee Cbrifi as pre faring us a 
flace in Heaven, and pffiffiag it /«r us, and ready to receive tee tt 
hivtfelf. But all this 1 only name, becaufc it will fall in in the 
laft Chapters. 


Directions to live by Faith oh the Holy Gbojt. 

TH is is not the lead part of t he life of Faith. If the Spiri t 
give us Faith it felf, then Faith hath certainly its proper 
work to do towards that Spirit which giveth it : And if the 
Spirit be t he worker of all other grace, and Faith be the means 
on our part, then Faith hath fomewhat to do with the Holy 
Ghoft herein. The b'eft way that I can take in helping you to 
believe aright in the ' Holy Ghoft, will be by opening the tru* 
fenfeof thrs great Article cf our Faith to you, that by under- 
standing the matter aright, you may know what you arc here 
both to do, and to expett. 

Dlreft. 1. The name of the Holy €bofi, or Spirit of Cod, ia 
*fedin Scripture for the third per fo» in the Trinity as conjiitu- 
ttve, and as tbo third perfeftive principle of operation > and ntoft 
ufually as operating ad extra, by communication. And thercibra 
»any Fatbers,md ancient Divines and Schoolmen,fay,r^r the 
Holy Ghoft, tbo third per fon and principle is THE LOVE OF 
WD j which as 1'; is Gods Love of himfef, * a conftitutive 

D4 ptrfn 

3C2 The Life of Faith. 

per [on or principle in the trinity i but as it is pregnant and pro* 
duSive, it ie the third principle of ope rat ion ad extra \ and fi> 
that it is taken ufually, fji the pregnant, operative L*v: cf 

And thus cruy fuppofc that the Divine POWER, INTEL- 
LECT and WILL (or Wtfdom and L'vt) arc the three earn* 
ftitutive ferfons in themfelves, and the three principles of opera- 
tion ad extra. To this purpofc writeth Origen, Ambrofe and 
Richardus the Schoolman \ but p'ainlier and fu'lier Vamafcene 
and Birnard, and Edmurdus Cantuarienfis , and pQthj Prumenfis 
cited by me in my Reafor.s of the Cbrijt'td* Religion^ p:ge 372, 
373 374 Avgufkint only putfeth Memory for Pc»>er, by whxh 
yet Cantpanelh cbinketh he meant Fever, (Mtaphyf. par, 2. 
/.^.c. 12. «rt. 4. f*4 &8.) what Qtfiriis and miny other (iy 
detriplici lumihe, I pafs by: The Lux Radii & Lumen, arc 
thought a fit fimilitude by miny : B-it the M ti n t Light and 
Hr«t, is a planimpr flion of the Trinity on that noble ele- 
ment of firr. That holy man E}h'£*i Syrus in his Tcftament 
ufcrh the phrafc (\n his adjuration of his D fciplcs, and the 
protection of his own fodfaftntls in the doctrine of the Tri- 
r.ity agamft all Heretic*) [By that three rained fire ofthemojr 
hly Trinity"] 'or Divine M-)tfty as another Copy hath it) [And 
by that infinite and file, ove Fcvprr of Gad i and by th:fe three fub- 
fifiencesof the intelligible [or inteluilual) fire. 2 And as it is a 
nioft great and certain truth, that this facrcd Trinity of Di- 
vine Principles, have made their impreft iornmunicativcly up- 
on the frame ofniture, and moft evidently on the nob'ejr parts, 
which arc in excellency neireft their Creatour i Co it is evident 
that in the creatures LOVE is the pregnjr.t communicitivt 
principle ; So is Natural Lve'in Generation and friendly Love in 
benefiting others i and fpiritual Love, in propagating know- 
ledge and grace, for the winning of fouls. 

What I faid of the Scripture ufc of the word is found in 
1 JjJba 5.5,67,8. H<?K 9. 14. 1 Cor. 12^3 4. Rw.i.+Jobn 1. 

32,33. & 3.5 34 & * <$3- Gen > ia - 7 oh 334* zCor - 3- 17>>* 
Lxi^4 iS.Mcah 3 8. Ifa.i 1.2. & 61 1. 

Died. 2. The mere excellent meafure of the Spirit given b) 
Cbrijl afttr hie ajecnfionto the Gofpel Church, * to bi diftinguijh- 
td from tbatvhicb was befqn communicated, tad tb* Spirit 

The Life *f Faith. 20$ 

tf thrift is k which $ur Chriftian Faith hath [fecial refpeQ to. 
Without the Sfirit of God, as the perfedive principle, nature 
would not have been nature, Gen. 1.2. All things would not 
have been good, and vtry good, bjtby the communication of 
gtodntfi: And without fomewhat of that Spirit, there would 
be no Moral Go odnefs in any of mankind : And without (bmc 
(fecial operations of that Spirit, the godly before Chrifts com- 
ing in the fledh, would not have bc:r\ god!^ nor in my prcl'cnt 
capacity of glory : Therefore there was fomc gift of the Spi- 
lit before. 

But yet there wis an eminent gift of the Spirit p*op r to 
the Gofpel times, which the former ages did not know \ 
which is fo mnch above the former g ft, that it is Efficient to 
prove the Verity o{Chrift. 

For 1. Th:re was ufc f >r th* fpiciill afteftation of the 
Fither by way of Tourer, by M racks, and his Rcfurredton to 
own his Son. 2. The Wifdum and Word of God incarnate, 
muft needs bring a fpecial meafure of #'//&w to his Difciplesi 
and therefore give a greater meafure of the Spirit for iVuwiw- 
tion. 3. The defign of Redemption being the revelation of the 
L?ve cf God, and the r:covery of our Love tthim, there muft 
needs be a fpecial meafure of the Spirit of Lrve (hed abroad 
opon our hearts. And in all thefc three re fpeds, the Spirit 
was accordingly communicated. 

Qjeft. Wat it nit the Spirit of Cbri\\ which wis in the 
Trophets, and i* all the godly before Chrifts coming ? 

Anfw. The Spirit ofChriti is cither that meafure of the 
Sprit, whi.h was given af:cr the fiift Covenant of Grace, as 
it dtrTcrcth from the ftatc of man in innocency, and from the 
ftatc of man in his Apoftacy and condemnation : And thus if 
was the Spirit ofChrift which was then given, lo fir as it was 
the Covenant and Grace if Chrift, by which men were then 
lived. But there was t fuller Cox/oumi to be made after his 
coming, ind a fuller neafuro 0} Grace to be given, and a full 
ttteftation of God for the eftabhfhmcnt and promulgarion of 
this Covenant ; And accordingly 1 fuller and fpecial gift of 
the Spirit. And this is called thi Spirit of Chrift ; in the pe- 
culiar Gofpel fcafe. 

Qjeft. How is itfaid,]oh. 7.37. that the Hofy Ghoft wa> 

Dd 2 riot 

a 04 7**' Li f e °f F*' th - 

not yn given, becaufe Cbriji was not yet glorified ? 

Anfw. It is meant of this facial nteafure of the Spirit, 
vrhici was to be Chrifts fpecial witnefs and agent in the 
woild. They had before that meafurc of true grace, which 
was ncc;iTary to the falvation of Believers, before the Incarna- 
tion and Refurre#ion of Chrift, ("which was the Spirit of 
Chrift, as theL^r b:forcSun-rifmg is the Light of the Sun,) 
and if they died in that cafe, they would hive been faved : But 
they had not the fig* al Spirit of tbeGcfpel, fettled and refident 
with them , but only fomc little tafte of it for carting out De- 
vils, and for Cures, ar that time when Chrift fent them by a 
fpecial million to preach, and gave them a fudden fpecial gift, 
Luke P. i.& 10. 17. 

Q^fiit. How is it faidof tbcfe baptized Believer; , Ads 19. 
that they bad not beard that tb'.re was a HolyGbofi ? 

Anfw. It is meant of this eminent Gofpel gift of the Holy 
Ghoft, as he is the great Witnefs and Agent o( Chrift j. and 
not of all the graces of the Holy Gbcji ? 

Q_uft. Was it before nectary to have an explicite belief in the 
H)ly Gbofi as the third per fon in the bleffed Trinity, and at the 
third principle of the divine operations, and were the faithful 
then in Covenant with him ? 

Anfw. Diftinguifti b:twecn the Perfsn and the Name : No 
Name is ncceiTary to falvation » elfc none could be faved but 
men of one language; To b:licve in the Holy Ghoft under 
that Name, was not neceffary to falvation (nor yet is) for he 
that fpeaketh and hearcth of him in Greek, or Latine, or 
Slavonian, &c. miy be faved, though he never learnt the 
Englifti tongue : But to believe in thz Energetical, or opera- 
tsve, or communicative Love of God, was alwaies ncccflTary to 
falvation, confidered in the things and not only in thcName : 
At it was to believe in his Tower and his Wifiim : And to be- 
lieve which is thefirfl, and which the fecond, and which the 
third, is not yet ofabfolute necepiy to 'falvation » while they 
are coequal and coeffential i and it was neceflary to the Jews 
to believe, that this Love of god did operate, and was com- 
municated to the faithful, not upon the terms of innocency, ac- 
cording to the firft Covenant j bat to finncrs that deferred 
death, and upon terms of mercy, through the Covenant of 

dace r 

The Life of Faith. 205 

Grace, which wis made with laplcd man in order to his re- 
covery, through t Redeemer. 

Dirc&. 3. All that is efficient fynecejfary to our falvation, in 
cr of God, is Hit objetlively necfjfary to he kjtotvn . And fuch a 
meafure of the knowledge of the Son, and of the H r Aj Gboft is 
neceffary Xofaveus, as is nectffary oljecHvelytofajiftifie us under 
the efficiency of the (aid Spirit : And al the reft is net of fuch ne~ 
ceffiy. And therefore as under the Gofpel,tbe S fir it is Cbrijh 
great Witnefs, as well as Agent in the vc or Id, it is more necef- 
fary now to believe diftintliy in the H^ly Gboji in that relation, 
than it was before Cbrifts coming in t b flefi. 

There is a great deal of the Divine Perfection, which 
caulcth our falvation, unknown to us : As the Sun will 
(hinc upon us, and the wind will blow, and the rain will fall, 
ind the earth will bear fruits, whether we know it or not \ fo 
cur tywledge of if, is not at all ncc^ffiry to any Divine Effi- 
ciency as (uch ; The Spirit by which we are regenerate, is 
like the wind that blowcth, whofe found wc hear, but know 
not whence it cometh, nor whither it goeth f no nor what it 
is) John $.6,7,%. 9. Butallthofe things which are neceifary 
to work objectively and mjraJly on the foul, do work in ejfe 
eognito ■■, and the knowledge of them is as neceffary as the ope- 
ration is. I* was of ablolutc necc(fr y to the falvation of all, be- 
fore Chrifts coming, and among the Gentiles as well as the 
Jews , that the Spirit (hould fan&iric them to God, by 
poiTefling them with a prcdomimnt Love of him in his 
Goodnefs > and that this Spirit proceed from the Son or 
Wifdomof God: But it was not fo neceflary to them as it is 
bow to us, to have a diftind knowledge of the perfonality 
and operations of the Spirit, and of the Son. And though 
now it is certain that Chrift is the WAy y the Truth, and the 
Life, and no man cometh totbeFather, but by the Sen, Joh.14.6- 
Yet that knowledge of him, which is necclTary fo them that 
hear the Gofpel, is not all nccelTary to them that never feeir it, 
though the fame e£i:iency on hie part be necciTaiy : And fo it is 
about the knowledge of the Holy Ghoft, without which Chr$ 
cannot be fufficicntly now known, and rightly believed 

Dkt$. 4. Tkeprefence or oferathn */ the Sprit **Godis 

0d ) 90*f*lip 

206 The Life of Fvtb. 

cafuaQy the jpiritual Life of man, in hie bolinefs : As there is no 
nitural Being but by irfluence front hie Bcing> fo no Life but by 
communication from bis Life, and no Light but from hit Light \ 
an 4 mi Love §r Goodnefs, but from bit Spirit of Levi. 

It is therefore a vain conceit of them, that think rain in 
innocency had not the Spirit of God ; They that fay, his na- 
tural rc&itudc was inftead of the Spit it, do but Oy>and unfiy : 
(or his natural rc&itudc was the erfed of the ir ft ix or com- 
munication of Gods Spirit : And he could have no nurd 
re&ttudc without it > as there can be no effed without the 
chief caufc: The nature of Lve and Molbteft cannot fabfilt, 
but in dependance on the Lwe and Holinrfs o\ God : And thofe 
Papifts who talk of mans ftafe firft in jure naturals, and an af- 
rer donation of the Spirit, muft rru-an by t>ureru\uraU, nun in 
hit meer (ffentials, notfeaUy, but nothnaly by ablri&ion di- 
ft:rgu;(hed, from the fame man a: the lame mfunt as a Sai'jt; 
or c fc they fpeakunfounily : ¥ >r God made man in moral 
djpoftive gat dne fs at the fir ft , and the fame Love or SfMi' t 
whic l i did tirft makj him fo, was ncctiTary afrcr to continue 
him f ). It was never his nature to be a prime go*d, or to be 
gncd independently without the influence of the prime gocd, 
If*. 44.3. Ezek< 36.27. Job 26 13 Ffal 51.10 12 & 143 10. 
Frov. 20 27. Mai. 2.15. John 3 5>6. & 6.63 & 7. 39. Rom. 8. . 
M 6 9,13,16. 1 Coy. 6. 11. 6c 2.1 t,i2. & 6.17 & 12 11,13. 
& 15 45. 2 Cor. 3. 3, 17. Epbif. 2. 18, 22. & 3. 16. & 5. 9. 
Col. 1 8 Judi 19. 

Dirctf. 5, The Spirit cf Gtd, avd thiiHlmefs cf the foul 
may be loft, witbsut the deftruGiott of our tfinze, cr fprcies cf 
humane n^ure \ and may be reftored without m akin g W §tci fie aly 
ttber Xhir.gi. 

That influence of the Spirit which giveth us the faculty of 
a s\at tonal Appetite or JFiB, inclined to good as good, cannot 
ceafe,but our humanity or Being would ceafe : But that in- 
fluence of the Spiiit, which caufeth our adherence to God by 
Love, may ceafc, without the ceiTation of our B'ings i as our 
health maybe loft, while our life continucth, Pfal. 51. 10. 

D red. 6. The great eft mercy in this world, is the gift of 
the Spirit^ andtbegfegteftrnfery is to he deprived of the Spirit \ 


The Life of Faith. 207 

andto.btbefe arc dine to man by God, as aGovernour, by Way 
of reward and punifhment oft-times: Therefore the greatej/t rc> 
ward to be dferved in tbit world, is tbe increafe of the Spirit up- 
on u<, andtbe greateft punijhment in thti wcrld ii tbs denyJrg «r 
witbbcldirgoftbe Spirit. 

It is then fore a great part of a Chriftians wifdom and 
work, to obferve the accedes and affiflanccs of the Spir.r, and 
its withdrawing* •, and to take more notice to God jn his 
thankfulntfs of the gift of tbe Spirit, than of all other bene- 
fits in this worM : Ard to lament more the retiring or with- 
holding of G( ds Sptrir, than all the calamities :n the world : 
And rofcar this more as a punimmcnt of his tin : Lett God 
(hould fay as Pfal. 81. 1 1, 12. But my pecple would noe bcaifyn 
to my voice, iff at I would none of me :. fo I give them up to their 
iwn hearts lvjis y to wal\ in their own counfels : And we mufi 
obey God through the motive of this promife and reward, 
Frov. 1.23. Turn you at my reproof ■> Ubold, I will powre out 
my Spirit unto you, I will makf kjtiwn my words toyou 9 J0h-7.jp 
Hejp»ks thii of tbe Spirit, which they that, believe on him jhould 
receive, Luke 1 1. 13. God w»ll give his holy Spirit : o trurn 
that ask it. And we have great caufc when wc have Ui^cd, 
to pray with David, Call me not away from thy prcfence, and 
take not thy holy Spirit from me. Create in mc a clean heart, 
O God, and renew a tight fpirit in me. Reiiore to mc the 
joy of thy falvarion, and ftablim me with thy free Sprit, 
Ffai 5 1. 10, 1 1, 12. And as the 1 In to be feared is the grieving 
of tbe holy Spirit, Ephcf 4. 30. fo the judgement to be 
feared , is accordingly the witho'riwing of u, Ifaiab 63. 
iO, II. But tbty rebelled and vexed bis. holy Spirit > 
tbtrefoft be was turned to be their entmy, and fought a^ain^ 
tbtm. Then be remembred the daies of old, Mofts ani his people, 

faying, Where is be that brought them up Where is he 

that put bis holy Spirit wnbinthem ? The great thing to be 
dreaded, is, left [tbpfc that were once enlightened, and have 
rafted ef the heavenly £ift, and were made part akfrs of the Holy 

Cbofi jKuld faO away, and be no more renewed by npen- 

tsnce--Htb.6.4 6. 

Direct. 7. Therefore* executive pardon or justification cannot 
fojebly beany perfeBer tbanfan&ifieathn is : Becaup no fin is fur- 


The Life of Faith. 

— — — ; , i*|*i/W executively, than the fuwfit- 

j£|h3S| r kfp.^ $ » "»«"" '*«•""" """*'" "* *• 

% M of this more in the Chapter of Juft'.ficKion foltow- 

''S^KSJ *M* ^GUry: But d- 
Commonly .t » «nea , , lin i ierexp0UB j. 

ther.hemms CGr^n d >j Ifb V yG „ c ,be meant 

c re !J e 7ZV,n Butyefin.he work of Miftoffaft 

r / hi T nVv undividcdly concur : And fo in thc/nSifyvg 
/,// theTrini.yundmdeay dirtm aiy calleth <he aft 

35-gS^ggf^tf^gE-S and the work of the 
Si by ,he n'anfe oUd.mftr^, and .he part o «he Hg 
CM by the name dt&fK, I <*• 1 2. 4. 5> «• And ,n icfteft 
to thefe /^«fy^ 0^«»«' ° f God « 'i'^cJirfS 

Sg Sfi^S^ «» : WheU by ^ ^eth to be 
meant all the perfons m the Trinity in their perfefiio* , bat 
SedaUy he E*rr a, the Fa*** .of Ljve and « «P^'"I 
Love by the S«, and the Sfim * «. b, -*; : Gr*. * «*'£; « 
- . .11 rh,t cr,»cioB$ provifion he hath made for mans Ul- 
,Z L^h £ 8 Reat°eap P l.c.« 1 onofit, by his interceffion, 
vation, and the Kcianvc «j»r > A«4k V fhfri**- 

I7^dtvSe El ,t (elf, which is eminently afaibed 
«»t >»(y fr«« /ram »»« Spr*. 

The Life tk 1*7 

Not that the Eflcnce o or the pcrfonof'hc Ho!y 

Ghoft,is capable of being co xd in any place, or removing 
to or from a place, by local ; ion: But i. The Holy Ghoft 
is given to us Relatively^ as ... Covenanting Santtifitr in the 
Bapnfmal Covenant :* We have a Covenant- right to him, that 
is, to his operations. 2. Anc he Spirit it feif is prefent as the 
immediits Operator \ not lo immediate as to be without 
Means , but fo immediately as to be no dijiant Agent , 
but by proximate attingency , not only ratione virtutia , 
but alfo ratione fuppofiti, performcth his operations : If you 
fay, f* be is prefent every where \ I anfwer, but he is not a 
frefent Operator every where alike. We are called the Temples 
of the HclyGbcft, both becaufe he buildeth us up forfo holy 
a ufe, and becaufe he^lCodweUetb in us, i Cor. 6. 19. 

Dire&. 10. By the fantlification commonly afcribed to the 
Holy Gboft, is meant that recovery of the foul to God, from whom 
it isfalen, which confifieth in our primitive Holinefs, or devoted- 
nefs U Gcd, hut fummarily in the Love of God, as God. 

Oircd. 11. And Faith in Chrift is oft placed as before it x 
not as if the Spirit were no caufc of Faith, ncr as if Faith were 
no part of our faving fpecial grace i tfbr as if any hadfaving Faitb 
before they had Love to Gsd> but becaufe as Cbrifi is the Media- 
tour and way to the Father \ fo Faitb in him is but a mediate 
gract to bring us up to the Love of God, which is the final p*r~ 
fedive grace: And becaufe, though thty are inftpar ably compli- 
cate* yet fome ails of Faitb go before our fpecial Love to God in or- 
der of nature, though fome others fohw after if, or go with it. 

It is a queftion which feemeth very difficult to many, whe- 
ther Love to God, or Faith in Chrift muft gofirft f whether in 
f/'weorordcr of nature.) For if we fay that Faitb in Chrift 
muft go fiift, then it feemeth that we take aot Faitb or Chrift 
as a Means to bring us to (-Was our End i for our End'is Del* 
amatus, Gid as beloved ; and to make God our End, and to love 
him, areinfeparable. We firft love the good which appeareth 
to us, and then we cbufe and ufe the Mians to attain it \ and 
in fo doing we make that our End which we did levt i fo that 
it is the fir ft loved for it felf, and then made our End. Now if 
Chrift be not ufed as a Means to God, or as our Ultimate End, 
then he is not bslicvud in, or ufed at Chrift, and therefore »t is 

Ee n* 

2I 8 TheLife of Faitk. 

no true Faith : And that which hath not the true End, is not 
the true ad or grace in qutftion, nor ctn that be any fpecia I 
grace at all, which hath not God for his Ultimate End: On 
both which accounts, it can be no true Faith : The intenth 
fini*, being before the choice or ufe of means, though theaiTc- 
cut ion be after. 

And yet on the other fide, if God be loved as our End, be- 
fore we believe in Chriji as the weans, then we arc fanBiftfd 
before we believe. And then faith in Cbrifl is not the Means 
of our Rxft jpecial Lwe to God. And the confequents on both 
parts are intolerable j and how are they to be avoided > 

Confiderherc i. You muft diftinguifh betwixt the avert- 
ing or hpo&ivg ad cf frith, and the confenting or chufing \6t 
of it in the will. 2. And between Chrift as he is a Means of 
Gods chuitng and ufirg, and as he is a means of our chufing 
and ufing. And fo I anfwer the cafe in thefc Propor- 

1 . The knowledge of a "Deity is fuppofed before the lyfojr- 
ledge of Chriji as a Mediator ; For no man can believe that he 
is a Teacher fent of God, nor a Mediator between us and 
God, nor a Sacrifice to appcafe Gods wrath, who doth not 
believe firft that there is a God. 

2. In this belief or fycreledge of God, is contained the 
knowledge of his Effential Twer, Wifdom and Goodnt$\ and 
that he is our Creator and Governour, and that we have 
broken his Laws, and that we are obnoxious to his Juftice, 
and deferve punilhment for ©ur fins. All this is to be k^iot^n 
before we believe in Chrift as the Mcdiatour. 

3. Yet where Chriftianity is the Religion of the Country,it 
is Cbrift bmfelf by his Word and Ministers, who teacheth us 
thefe things concerning God i But it is not Chrifi as a Meant 
chofen or vfed by us, to bring us fo the Love of God j (for no 
man can ckufe or ufe a Means for an End not yet kpottn or in* 
tended :) but it is Chriji as a Means chofen and vfed by God, to 
bring home finners to himfelf : ( even as his dying for us on- 
the Crofs wis J 

4. The foul thit knoweth all this concerning God, cannot 
yet love him favingly, both becaufc he wanteth the Spirit to 
effect it, andbecaufea holy fin-bating God % tngagtd in Juftice 


The Life of Faith. 219 

to damn the finner, is not fuch an objcd, as a guilty foul can 
lore : but it mull be a loving and reconciled God thit is willing 
to forgive. 

5. When Chrift by his Word and Minifters hath taught a 
firmer both what God is in himfelf, and what he is to us, and 
what we have deferved, and what our cafe is » and then 
hath taught him, what he himfelf is as to his perfon and his of- 
fice, and what he hath done to reconcile us to God, and how 
far God is reconei Whereupon, and what a common conditional 
pardoning Covenant, he hath made and offereth to all, and 
what he will be and do to thofc that do come in, the belief of 
all this ferioufly (by the affenting ad of the undcrftanding) is 
the firft part cAfaving Faith, going in nature before both the 
Love of God, and the confenting ad of the Will to the Re- 
deemer. (And yet perhaps the fame *tts of faith in an un- 
effectual fuperficial rneafure, may go long before this in 

^. In this affent our belief in God, and in the Mediatour, arc 
conjunct in time and nature ; they being Relatives here as the 
cbjeds of our faith. It is not poflible to believe \nChrifi as 
the Mediatour > who hath propitiated GodtoW % before we 6c- 
licve that God is propitiated by the Mediatour, nor vice verfa : 
Indeed there is a difference in order of dignity and defirable- 
nefi -, God as propitiated being reprcfented to us as the End, 
tnd the Propitiator, but as the Means : But as to the order of 
our apprehenfion or believing, there can be no difference at all, 
no more than in the order of knowing the Father and the 
Son, the Husband and Wife, the King and fubjeds ; Thefc 
Relatives are fimul natura & tempore. 

7. This affent ing ad of Faith, by which at once we believe 
Chrift to be the Propitiator, and G^to be propitiated by him, 
is not the belief that my fins art aduaUy pardoned, and my foul 
adualiy reconciled and juftificdv but it includcth the belief 
of thchiftoryofChriftsfatisfadion, and of the common con- 
ditional Covenint of Promife and Offer from God, viz. that 
God is fo far reconciled by the Mediatour, as that he will for- 
give, and juftific, and gtorific all that Repent and Believe, that 
is, that return to God by faith in Cbrifi i and offer ech this 
mercy to all, and intreateth them to accept it, and will 

E 2 condemn 

220 iht Life of Faith. 

condemn nonc^rf them bur thofc that finally rejed if. A'l 
th'trgs are of God, who halb reconciled us to bimfelf by Jtfus 
Ckrift, and bath given to us the Miniftry of reconciliation, to wit, 
that God was in Cbrifl reconciling the world untobimfdf, net 
im futirg their trefpaffes to them s and hath committed to us the 
word of reconciliation ; Now then we are Embjffadors for Chrifl y 
at though G(d did befeechyou by us : we fray you in Chrijis ftead, 
be ye reconciled unto God, 2 Cor. 5. 18, 19, 20. So that it is at 
once the belief of the Father as reconciled, and the Son as the 
Reconcilr, and that according to the tenour of the common 
conditional Covenant y which is (he firft affenting part of faving 

8. This fame Covenant which revealeth God as tltu far 
reconciled by Cbrift, doth offer him to be further aduaUy and 
fully reconciled, and tojuftific and glorifie us, that is, to forgive, 
accept, and love us pcrfe&ly forever. And it orTcrcth us 
Cbriji to be our a&ual Head and Mcdiatour, to procure and 
give us all this mercy, by communicating the benefits which 
he hath purchafed according to his Covenant-terms : fo that 
as before the Father and the Son were revealed to our ajjent to- 
gether , fo here they arc offered to the Witt together. 

9. In this ejftr, God is offered as the End, and Cbrifl as 
Mcdiatour is offered as the Mtans } therefore the a& of the 
Will to God, which is here required, is fimfle Love of compla- 
cency (with fubjedion, which is a confent to obey) but the 
adr of the Will to Chrift, is called choice or confent, though 
there be in it Amor Mtdii, the Love of that Means for its 
aptitude as to the end. 

10 This Love of God as the Endznd Confent to Chrift as 
the Means, being not ads of the IntetteQ, but of the Witt, can- 
not be the firft ads of Faith, but do prefuppofe the firft ajfent* 
' ing ads. 

1 1. But the affenting ad of Faith, doth caufe thefc ads of 
the Witt to God and the Mcdiatour. Bccaufc we believe the 
Irutb and Goodnefl,wc Confent and Love* 

12. Both thefe ads of the W/ll are caufed by afTcnt at one 
time, without the lcaft diftance. 

13. But here is a difference in order of Nature, becaufe 
w* wit God as the End, and foi kirn ft If i *ad therefore firft in 


The Life of Faith. 2 2 1 

the natural order of intonthn \ md we mil Chnit as the 
Means for that End, and therefore but JecorJinly. Though in 
the Intellects afprehenfimmd djfpHf, there be no fuch difference i 
beciufe in [hzTruth, which is<he Vnderjtandingt object, there 
is no d rTerence, but only in the Goodne/s which is the WiUs 
objed : And as Gondnefs it felf is apprehended by the Vnder- 
ftandirg, ut verc bonum i there is only in objr&ivc d rTerence of 
dignity J 

14. Therefore as the G)fpel revelation cometh to us in a 
way of offer, fromife and covenant t Co our Faith muft adt in a 
way of Acceptance & Covenanting with God and the Redeemer 
and San&ifier. And the Sacrament of Baptifm is the fo- 
lemniz'ngof this Covenant on both parts. And till our hearts 
do confent to the Biptifmal Covenant of Grace, wc arc not Be- 
lievers in a favingfenfe. 

15. There is nodiftance of time between the AJfent of Faith^ 
and the firfi true degree of Love and Confent : (Though an hh- 
found Affent may go long before ', yet found Affent doth imme- 
diately produce Love and Confent •, ) and though a clear and 
full r efolved.de gree of confent may be fome time afterward : And 
therefore the foul may not at thefirft degree Co well under- 
ftand it (elf, as to be ready for an open covenanting ) 

16. This being the true order of the work of Faith and 
Love, the cafe now lyeth plain before thofc that can obfeive 
things diftin&ly, and take not up wifheonfufed knowledge. 
( And no other are fit to meddle with fuch cafes) viz that the 
knowing or alTenting acTs of faith in God asreconciled((o far)a»d 
in Chrift as the recenciler,Co far as to give out the offer or Co- 
venant of Grace, are both at once, and both go before the a&s 
of the will, as the caufe before the immediate effect", and that 
this affent rirft in order of nature (but at once in time)caufeth 
the will to love God as our End, and to confent to, and chufc 
Chrift in heart- covenant as the means, and (o in our covenant 
wc give up our felves to both : And that this Repentance and 
Love to God, which are both one work called converfion, of 
turning from the creature to God, the one as denominated from 
the terminus a quo, riz. ("Repentance) the other from the f er- 
minui ad quern ( viz. Love ) are twifted at once with true 
faving Faith, And that Chiift as the means ufed by God is our 

£e 3 firft 

222 The Life of Faith. 

fir ft Teacher, and bringcth us to ajfent : And then that af- 
fint biingcth us to tak^e God for our End, and Cbrjft for the 
Means cf our aUual Juftification and Glory, fo that Chrift i$ 
not by Faitbcbofen and ufedbj us under the notion of a M dia- 
tcur or Means to our firfl aft of love and con(en\\ but is a Means 
totbat of the Fathers cbufing only > but is in that firji confent 
cbefen by us for the ftanding means of our Juftification and Gl Q . 
f% and of all out folic wing exercife and increase of love to God, 
and our fanttifkation > fothat it is only the affirming aft of 
faith, ard not the eleUiag *#, which if the efficient caufe ofou 
veryfirft aft of LovetoGod g and of our fir ft degree effandfrifica- 
tion > and thus it is that Faith is called the feed and mother 
grace : But it is not thtt favitfg Faith which is our Christiani- 
ty , and the condition of Juftification and of Glory, till it come up 
to i covenant- con f?ttt o( heart, and take in the forefaid adts of 
Repentance and Love to Godi% our God and ultimate end. 

The obfervation of many written milhkes about the order 
of the work of grace, and the ill and contentious confequcnts 
that have followed them, hath made me think thtt this true 
and accurate decifion of this cafe, is not unufeful or unnc* 

Diredr. 12. Ihe Holy Gkoft fo far concurred with the eternal 
Word, in our Redemption, that be was the perfecting Operator, in 
the Conception, the Fklinefs, the Miracles, the Refurredion ofjefm 

Of his Conception it is faid, Mat. i. 20. For that which is 
conceived in her, it ef the Holy Ghoft. And verf 18. She was 
found with child of the Holy Gbofi. And of his holy perfection, 
as it is faid, Lukf 2.52. that be increafed inwifdom, andfta- 
ture, and favour with €od and men, ffmeaning thofe pofitivc 
perfections of his humane nature (which were to grow up 
with nature it felf, and not the fupply of any culpable or pri- 
vative dcfe&s) fo when he was baptized, the Holy Ghoft de- 
feended in a bodily (hapc like a Dove upon him, Lu\q 3. 22. 
And Lukf 4. 1. it is faid, Jefw being full of the Holy Ghoft, &c, 
Ifa. 11* " 1. And the Spirit of the L^rdJhaU reft upon him > the Spi- 
rit ofwifdom and understanding \ the Spirit of counfel and might - 9 
the Spirit of k>nV'l(dge,andthcfoar of the Lord, and JhaV makf 
him quicfyfunderft anding in tbeftarcftbe Lord, &c. Joh. 5. 34 


Tie Life *f Faith. 223 

For Godgiveth not the Spirit by meafure to him, Ads 1. 2. After 
that be through the Holy Gbcft bad given commandments to the 
Apofiles whom he bad cbofen, Rom. 1.4. Andreas didaredto 
he the Sm of God, with powtr, according to the Spirit of Holwtfi 
( that is, the Holy Spirit) by the refurreUion from the d:ad, 
Mat. 12. 28. Iflcaft out Devils by the Spirit of God, &c. Luke 
418. Ike Spirit of the Lord is upon me j becaufe he bath anoint- 
ed me to preach the Gufpt I to the poor, be hath fent me to heal, 
&c. Ift. 61. I. 

In til this you fee how great the work of the Holy Spirit 
was upon Chnft himfelf, to fit his humane natmc for the 
woik of our redemption, and actuate h m in it i though it was 
the Word only which was made flefli, and dwelt among us, 
John 1. 3. 

Dired. 13. Chrift was thus fiS:d with the Spirit, to be the 
Header quickfning Spirit to hit body : and accordingly to fit each 
member for its peculiar office : And therefore the Spirit now j^'n en 
ie caVedthe Spirit ofChnft, as communicated by him. 

Rom. 8. 9. If any man have not the Spirit of Cbr ift, the fame 
it none of kit, ]oh. 7. 37. Jbit fpakj be of the Spirit, which they 
that believe jhould receive, viz. it is the water tflife, which Chrijl 
will give them. 1 Ccr. 15.45. The loft Adam was made a quick- 
ening Spirit, Gal. 4. 6. Gcdhathfent forth the Spirit of hit Son 
into our hearts, whereby we cry Abba Father, Phil. 1. 19. Through 
the Ifupply of the Spirit of Jefm cbrift. Sec alfo Ephef. 1 . 2 2, 2 3. 
& J. 17,18,19.6c 2. 18, 22.&4.3,i2,i6. iCor. i2,&c. 

Direct. 14. the great eft extraordinary meafure o\ the Spirit ; 
was given by him to hit Apoftles, and the Frintitive Chriftians, to 
be the fealof hit cwn truth and power, and to fit them to found the 
firft Churches, and to convince unbelievers, andto deliver hit wiU 
on record in the Scriptures, infallibly to the Church for future 

It would be tedioas to cite the proofs of this, they are (b 
numerous i take but a few, Matth. 28. 20. Teaching them to 
obferve all things whatfoever 1 have commanded you (that's the 
cornmiffionj Mark, 16. 17. And tbefe figns fbaU fjJSow them 
that believe, &c. Jeh. 20. 22. Receive ye the Holy Ghoft, &ci 
14.26. But the Comforter, the Holy Ghoft, whom the Father wiU 
lend in my name^ he wiU teach you all things, and bring aU things 


234 ^he Life of Faith. 

to your reMtmbrar.ee , whatforvtr I have faid untoyiu Joh. 1 6. J 3. 
When the Sprit of Truth h come, he wit guide you into all '[ruth, 
&c. Hcb 2.4. God alfo bearing then* wit »rf^ both with figns 9 
avd wonders, and with divers miracles, and gifts of the Holy 
Ghcfr, according to hit own wiP. 

Dircd". 15. Ar.d of fuch gifts of the Spirit was given to the 
Apofltes as their office required \ fo thefc fanQifying graces, $r 
that ffiritual Life, Light andhtve, are given by it to ill true Cbri- 
ftiars, which their caliir.g and falvationdttb rcf/ire. 

John 3. 5,6. Except a wan be born of Water, and of the Spi- 
rit, he cannot enter into the Kingdom of Heaven. That which it 
hern of the fl-fh,isfi?fh > and that which is born of the Spirit, it 
Spirit, Htb. 12. 14. Without holinefs none jhaU fee God, Rom. 
8. 8 4 o 5 1 o, r 4 7 hty that are in the flsfh cannot pie aft God : But 
ye are not in theflefh, but in the Spirit, if fo be that the Spirit of 
God dwell in you, Now if any man have not the Spirit of Cbrijr % 
he it none of hie. See alfo v. 1,3,4,5,67, &c. Tuuf 3 .5,6,7. He 
favedue by the wafhingof Regeneration, andtbe renewing of the 
HolyGbofr y which hefhedon us abundantly, through JcfusChnft 
our Saviours, that being jujiified by hit grace, we fhouldbe made 
heirs, according to the hope of eternal life. But the teftimonies 
of this truth arc more numerous than I may recite. 

Dired. 16. By ad thit it appear eth that the Holy Ghofl it both 
Chrifts great witnefs ob)tUively in the world, by which it is that 
be is owned of God y and proved to be true -, and alfo hit Advocate or 
great Agent in the Church, both to indite the Scriptures, and to 

So that no mm can be aChriftian indeed, without thefe 
three: 1. The objedive witnefs of the Spirit to the truth of 
Chrift. 2. The Gojpel taught by the Spirit in the Apoftles. 
3. And the quickening, illuminating and fantlifying work of the 
Spirit upon their fouls. 

Diiedt 17. It it therefore in tbeferefpetis that we are baptized 
into the Name of the Htly Ghoft, as well as of the Father andtbe 
Son, it being hie wnkjo make us tlw both Believers and Saints', 
' ttndhia perfeQive work^cfour real Santlification, being as ntCffjj* 
ry to us as our Redemption or Creation, Mitlh. 28. 19,20. 
Hcb. 6. 1,2,4,5,6. 

Dircft. 1 S. Therefore as every QhrifiUn vwff lookup** hmfelf, 


The Life of Faith. 225 

as being in fpecial Covenant with the Holy Ghoft, fa be mu$ «*- 
dtrftand diflinQl) what art the benefits , and what are the condi* 
tions, **A what are the duties of that part 0} hie Covenant. 

The fpecial Bewfits are the Life, Light and Love before men- 
tioned, by the quickening illumination and fanftification of the 
Spirit » not as in the firii AQ or $eed> for fo they arc prcfup- 
pofed in that Faith and Repentance which is the Condition. But 
as in the following a&s and habits, and increafe of both, unto 
perfection, AGs 2. 38. Repent and be baptized every one of you , 
in the Name ofjefhs Chrift, for the remiffim of fins \ andyefhall 
receive the gift of the Holy Gboft > for the promife it to you and 
to your children, and to all that are afar of, and to as many as 
the Lord our God Jh all call. See A8s 26. 18. Epbefi 1. 18, 19. 
Titus 3.5,6,7- 

The fpecial condition on our parts, is our conjent to the whole 
Covenant ofGrace s viz. to give up cur felves to God as our Re- 
conciled God and Father inChnft, and to Jcfus Chrift as our 
Saviour, and to the holy Spirit as to his Agenr, and our San- 
dificr. There necdeth no other proof of this, than adual 
Bapti/m as celebrated in the Church from Chrifts daics till 
now. And the inftitution of it, Mat. 28. 19. with I John 5, 
7,8,9. & 1 Pet. 5.21. with John 3. 5. 

The fpecial Duties afterward to be performed, have their 
rewards as aforcfaid, and the negled of them their penalties » 
and therefore have the nature of a Condition as ©f thofe parti- 
cular rewards or benefits. 

Diredr. 19. The Duties which our Covenant with the Htly 
Gboft doth bind us to, are 1. Faithfully to endeavour by the powtr 
and help which he givetb us t to continue our confent to all the fore- 
faid Covenant : And 2. To ebty bit further motions, for the 
work^oj Obedience and Love: 3. And to ufe Chrift s appointed 
means with which hit Spirit worketb : And 4. To forbear thofe 
wilful fins which grieve the Spirit. 

John 1 j. 4. Abide in me, and I in you. v. 7. If ye abide in 
me, and my words abide inyou, yejhallaik^ what ye will, and it 
(hall be done unto you, v. 9 . Continue in my love % Col. I. 23. If 
yt tontinue in the Faith, &c. Judc 2 1 . Keep your felves in the 
Love of God. Heb. 10.25,26. Not forfakjng the affmblinf of 
)m felves together % &c % Forifwefin wilfully, &c. of bow much 

Ff [out 

226 The Life of faith. 

forcr puni foment Jh all he be thought Worthy, whohatb done de- 
jfight to the Spirit of grace, v. 29. Hcb. 6. 4, 5, 6. Ephcf. 4 30, 
Grieve not the holy Spirit of God, 1 Thcf. 5. 19. gJ«fKct wr 
the Spirit. 

Ditcdt. io. Bytkkit ispUin, that the Spirit wtrkfth not en 
wan as a dead thing, which hat b no principle of aQivity in it 
felf\ nor as on a naturaly neceffitated Agent, which bath no fd\- 
dettrmin'mgf acuity of wi\i ■> but as on a [tying free fdf- determin- 
ing A^ent, which hath duty of its own toperformfor the attaining 

Thofc thcrtforc that upon the pretence of the Spirits doing 
alt, and our doing nothing without him, will lye idle, and not do 
their parts with him, and fay that they wait for the motions of 
the Spirit, and that our endeavours will not further the end, 
doabufc the Spirit, and contradid thcmfclvcs , feeing the 
Spirits work is to fiir us up to endeavour, which when wc 
refufe to do, we difobcy and (hive againtt the Spirit. 

Dircdfr. 21. Ibougbfimetimes the Spirit worh^fo efficacioufty, 
at certainly to caufe the volition, or other ejfeU which itmovetk to ; 
yetfometimes it fo moveth, asprocuretb not tkt ejfetl, wbenyet it 
gave man ad the power andhelp which was neceffary to the effett -, 
becaufe that man jailed of that endeavour of hi* own, which (boa Id 
have concurred to the tffeQ, and which he was able without mere 
help to have performed. 

That there is fuch effe&ual grace, A&s 9. and many Scri- 
ptures with our great experience tell us. That there is fuch 1 
nteer necfjfary unetfe&ual grace popble, and fomctime in being, 
( which iomc call fuffieient grace) is undeniable in the cafe of 
Adam i who finned not for want of necejfary grace, without 
which he could not do otherwife. And to deny this,blotteth 
out all Chnftianity and Religion at one da(h. 

By all which it appearctb, that the work of the Spirit is 
fuch on mans will, as that fometimes the cried is fufpended 
on our concurrence v fo that though the Spirit be the total 
caufi of its own proper cfledr, and of the ad of man, in its own- 
place and kjnd of action *, yet not fimply a total caufe of mans 
ad or volition > but mans concurrence may be further re- 
quired to ir, and may fail. 
Diied. 22. Satan transform ttb k'mfelf oft into an Angel tf 


The Life of Faith. 22J 

Light, to deceivejnen by pretending to be the Spirit cfGod : there- 
fort tbeffirits wujjk be tryed,andnot every fpirit trufted, 2 Cor. 1 1 . 
14, 15. Mat. 24. 4, 5,11,24, 1 John 3.7. Ephcf. 4. 14. Revel. 
20. 3,8. 2Thtf. a. 2. 1 John 4. i, 3> <*• 

Direct. 23. Toe way c{ trying the [fir its , is to try all their 
uncertain fuggeftions, by the Rule of the certain Truths already 
revealed in Nature, and in the holy Scriptures : And to try thim 
by the Scripture t, is but to try the fpirits, by the Spirit : the 
doubt full fpirit, by the undoubted Spirit, which indited andfeaUd 
the Scriptures more fully, than cart be expelled in any after rcv>- 
lation, 1 Thcf 1. 21. Ifa. 8. 16, 20. 2 Pet. 1. 19. John 5. 39. 
Ads 17. 11. The Spirit of God is never contrary to it felf: 
Therefore nothing can be from that Spirit, which is contrary 
to the Scriptures which the Spirit indited. 

Iiiredr. 24. When you would have an increafe of the Spirit ,g$ 
to Chrift for it, hy renewed ads of that fame Faith , by which at 
prftyou obtained the Spirit, Gal. 3.3,4. Gal. 4. 6, 

Faith in Chrift doth two waics help us to the Spirit : 1. As 
it is that Condition upon which he hath promifed it, to whom 
it belongcth to give us the Spirit. 2. As it is that a6t of the 
foul whjch is dtttd in the nature of it, to the work cf the 
Spirit : That is, as it is the ferious contemplation of the in- 
finite Goodncfs and Love of God, mod brightly mining to us 
in the face of the Redeemer : and as it is a ferious contempla- 
tion of that heavenly glory procured by Chrift, which is the 
fulled expreffibn of the Love of God : and fo is fitted to 
kindle that Love to God in the foul, which is the work of 
the Spirit. Thcfe are joyned, Row. 5. 1,2,5,6. Being jufiified 
by Faith, we have peace with God, through our Lordjcfut thrift. 
By whom alfo we have accefl by Faith into thie grace wherein we 
ft and, andrejoyce in hope of the Glory of God — — The Love of 
Gci is jhed abroad in our hearts by the Holy Ghoft, which U given 
U w. For when we were without ftrengtb, in due time Chrift 

died for the ungodly -God commended bit Love to us, that 

while we were yet finners, Chrift died for w So Efhef. 

3. 17, 18, 19. Let Chrift dwelinyour hearts by Faith, and it 
would help you to be rooted and grounded in Love, and to com- 
prehend with aU Saints, what is the breadth, and length, and 
oiepth, and height \ and to hpwtbe Love of Chrift which paffeth 

Ff 2 h$owledgt % 

228 The life of faith. 

kjiiwledgt, axdfo to be fitted with the fnlntfs of*God. If Faith 
be the way to fee Gods Love, and Faith be the way thereby to 
taife our Love to God, then Faith in Chrift mull needs be the 
continual inftrument of the Spirit, or that means which wc 
muft Kill ufe for the increafc of the Spirit. 

Direct. 25. the mrkj of the Spirit, n-xt to the excitation of 
Life, Light and Love, do confift in the fubduing of the lujh of the 
flejh, and of the power of all the ob)eU% of fefife which ferve it. 
Therefore he fure that you faithfully ferve the Spirit in tbit morti- 
fying work^> and tbjt you takf not part with the fltfh againft 
it. ' 

A grat put of our duty towards the Holy Ghoft, doth con- 
fift in this joyning with him, and obeying him inh'n firivings 
againft the rlc(h ; And therefore it is that fo many and earned 
exhortations arc ufed with us, to live after the Spirit, and not 
after the flefh j and to mortifie the lufts of the item, and the 
deeds of it by the Spirit v cfpecially in Rom. 8. *. to the 16. 
and in Gal. 5 . throughout. & Rom. 6.&J. Sc Col. 3. Epbef. 5. 
Dircd:. 26. Tafy not every ftriving for a villory, n r every 
defire of grace, to be true grace itftlf\ unleflgracd* defired as it 
it the lovely Image of God, and pleafing to him, and be defired 
before all earthly things y and unlefsyou not only (irive agiinfi, but 
conquer the predominant love of every fin. 

There arc many unefTedual defires and ftrivings which con- 
lift with the dominion of fin. Many a fornicator, and glutton, 
and drunkard, hath earncft wifhes that he could leave his fin, 
whenhcthinkcthof thefaune and punifhrncntj and hath a 
great deal of (hiving ag<«in(t it before he yicldeth : But yet he 
liveth in it (rill, becaufe his love to it is the predominant part 
in him, Row. 6.2. How fh all we that are dead to fin, live any 
longer therein i Know ye mt that fo many of us as were baft iztd 
into Chrijr, were baptized into hit death--- We are buryed with 
him by Baptifm Knowing tbit, that our old man if cru- 
cified with bint, that the body of fin might be deftroyed, that 
henceforth we fhould not ferve fin: For be that is dead, ie freed 
from fin.— -V. iz« Let not fin reign therefore inyour mor- 
tal bodies, tbatytjbould obey it in the lufts thereof. — V. 1 3. 

Iftitber yield your members fervants of unrighteoufnefs unto 
ftn^^^forfinjhcM not have dominion over you~—Knw yo 


The Life of Faith. 229 

not that to whom you yield your felves fervanti to obry % bu [tr- 
vants ye are to wbomye obey ? whether of fin unto death, or of 
ohcdnnce unto right eoufnefs, Rom. 8. 13. 1} ye live after fhe 
flijh, ye JhaV die > but if ye through the Sprit do mortrfie the 
deeds of the body, ye fhaU live. See Gel. ">. 16, 18, 19, 20, 21, 
22,23. Ibey that are Cbrifls, hive crucified tbrflejh, with the 
affeQions and lufts. V. 24. and 2 fim. 2. 19. The foundation of 
Godftandetbfure, bavingtbif feat, 7be Lord \nowetb who are 
hi*. And let every one that nantetb the Name of Cbrifi, depart 
front iniquity. 

Objc#. But it it [aid, Gil. 5.17. 7be fltjh lufietb againfl the 
Spirit • * — fo that ye cannot do the things which ye would. 

Anfw. That is, every true Chriftian would fain be per fell in 
Holinefs and Obedience, but cannot, becaufc of the luftings of 
the fkm : But it doth not fay or mean, chat any fiu: Chri- 
(tian would live without wilful groft, or reigning tin, and can- 
not i that he would live without murder, adultery, theft, or 
any fin which is more loved than hated, but cannot. We cannst 
do ati that we would ; but it doth not follow that we can do 
nothing which we would, or cannot fincerely obey the 

Objc&. Paul faith, Rom. 7. 15, 18. To will is prefentwitb 
me\ but how to perform that which is good I find net : and what 
j would, that I da not. 

Anfw. The fame anfwer will fervc. to will perfetl 0bedi~ 
ence to all Gods Laws, was prefent with Vaul \ but not to do it. 
He would be free from every infirmity, but could not ; f And 
therefore could not be juftiricd by the Law of Works.) But 
he never faith, that he would obey fincerely, and could noti 
or that he would live without heinous fin, and could not. In~ 
deed in his fiefh he faith, there dwelletb no good thing \ but 
thatdenyeth not his ftiritualpswer fwho fo often propofcth 
himfclf as an example to be imitated by thofc that he wrote to.) 
Thoulands arc deceived about their ftttc, by taking every un- 
tffeclual defire and wijb, and every firiving before they fin, to be 
a mark of faving grace: mifunderftanding Mr. Perkins, and 
fomc others with him, who make a deftre of grace, to be the 
grace it felf, and a combat e againfi the fl.'Jh, to be a iigo of the 
renovation by the Spirit, whereas they mtan only, fuch a 

F f 3 dffirt 

230 The Lift of Faith. 

...... -" — ~~~~~^~^^^~~ 

deftre »{ grace as grace for the Live ef God, as is more powerful 
than any contrary deftre s > and fuch a combating asconqucrcth 
grofs (or mortal) fin, and finvttb againfl ivfirmities. And of 
this, this faying is very true. 

Direct. 27. Strive with your hearts when the Spirit uftrive- 
ing rvitbyw : and takf the feafon of its fpecial help \ and make 
one gale of grace advantageous to another. 

ThisMs a great point of Chriftian wifdom : The help of the 
Spirit is not at our comrn md : take it while you have ir. life 
wind and tide brfore they ccafe. God will not be a fervant 
to our flothfulntfs and ..cgligence. As he that will not come 
to the Church at the hoar when the Minifter of Chrift is there, 
but fay, I will come another time, will have none of his 
teaching there* fo he that will not take the Spirits time % but 
fay, I am not now at leifure, may be left 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 got at one hour, than at another, when we have no 
fuch help and motions. 

Direct. 28. Be much in the center* flatten of the heavenly Glo- 
ry i for there are the bigbeft objetls, and the great* 1 demonftratiens 
of Gods Love and Goodnefs', and then foy e in fuck thoughts we are 
mofi likfly to meet tcitb the Spirit with vphcfe nature and dtfign 
they are fo agreeable. 

Wc fall in with the heavenly Spirit in his own way, when 
we fct our felves to be moft heavenly. Heavenly thoughts 
arc the work which he would fet you on > 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 foi ever 
more. Set your felves therefore to this work, ar.d it will be a 
ilgn that the Spirit fets you on it , and you may be (lire that 
hewill not be behind with you, in a work which both he 
and you mull do. To this fenfe the Apoftle bids us, pray in 
the Holy Gbc$ y Jude 20. Becaufe though prayer muft be from 
the Spirit, which is not in our power \ yet when wc fet our 
felves to pray, it is both a fign that the Spirit excifeth, and a 
certain proof that he will not be behind with us, but will af- 
ford us his tffiftancc. 


The Life of Faith. 231 

Direct. 29. Converfe tf'itb tbo/e who have moft of the Sffrit % 
as far as you can attain if. 

And that isnotthcfe (hat are moft for revelations or vifi >ns, 
or that pretend to cxtracrdinsry illumination?, or that (;t the 
Spirit again!! the Word \ or that boift molt of the Spirit, in 
contempt of others: But thofe who arc moft bumble, molt 
boly y and moft heavenly* who love God moft, and hate fin 
moft, Convetfe with fuch as have moft of the Spirit (ofiovc 
and hcavcnlinefsj is the way to make you more fpiritual j as 
converfe with learned men is the way to learning ; For the 
Spirit giveth his graces in the ulc of fuitablc means, as well as 
he doth his common gifts, Jude 20,21. Heb. 1 0.24,2 5. & 3.13. 
Efkrf. 4. 12,15,16. 

Direct. 30. Laftly, The rigbt ordering of the body it {elf it a 
be.'f to our fpirituality. A clean and a cbearful body is a fitter 
inftrument for the Spirit to make ufeof, than one that is op- 
preft with crudities, or dcjc&ed with heavy melancholy. 
Therefore cfpecially avuid two cxtrcams : I. The fatif* 
fying the lufts of tbe flejh , and clogging the body with 
excels of meat or drink, or corrupting the fantafie with 
foolifti pleafures ; 2. And the addicting your fclves to di- 
grading melancholy \ or to any difconfolatc or difcontcntcd 

And from hence you may both take notice pfthefcnfc of 
all that fafting and abftinence which God eommandeth us, and 
of the true meafure of if, viz. as it cither fktcth or unfitteth 
the body for our duty, and for our ready ebedience to the 
Spirit of God. 1 Cor. 9, 27. Ikftp under my 'body ', and bring it 
into fubjrftiont left by any means when 1 have preached to others , 
lmyfeljfljouldbe acaft avpay. Rom. 13. 12,15,14. Let us VPa\ 
honeftly as in the day \ not in rioting and drunkj nntfs y not in 
chambering and vPantonmfs x not in jbrife and envying ; but put 
ye on the Lord J efus Cbrift, and mai^e no provifionfortbe flejb, 
for lull. Pampering the body, and addicting our fclves to th© 
pleifingofir, turneth a man from fpirituality into bruitifh- 
nefs j and favouring or minding the things of the fl:(h, dc- 
ftroycth both the relifh and minding of the things of the Spirit, 
Sow. 8. %6jfl. And a fbwrc difcontcntcd melancholy tern* 


2 2 2 7*« Lift of Faith. 

per, is contrary to thai alacrity rcquifitc in Gods fcrvicc > and 
to thofc which the Comforter is to work in us. 
So much for living by Faith on the Holy Ghoft. 


D'ireUiom how to exercife Faith nfon Gods Commandments, for 

IT being prefuppofed that your Faith is fettled about the 
truth of the Scriptures in general (by the means here be- 
fore and clfcwhere more at large defcribed^ you are next to 
learn how to cxercife the Life of Faith about the Prccefts of 
God in particular , and herein take thefe helps. 

Direct, i. Ob ferve well bow fuitable Gods Commands are to 
reafotti and humanity , and natural revelation it felf - t and fo 
bow Nature and Scripture do fully agree, in all the precepts for 
primitive bolinefs. 

This is the caufc why Divines have thought it fo ufeful to 
read Heathen Moralifts themfclves, that in a Cicero* a Plutarcb^ 
a Seneca^ an Antonm y an Epi8etus> &c. they might fee what 
tcfiimony nature it felf yieldeth, agamft all ungodlinefs'andun- 
right eoufneft of men. See Rom. 19, 2o,6cc. But of this I have 
been larger in my Reafons of the Cbriftian Religion. 

Dircdb. 2. Obftrvc well how fuitable all Gods Commandments 
are to your own goody and how nectffary to your own feli- 

All that God commandcth you, is, 1 . To be aUive % and ufc 
the faculties of your fouls, in oppofition toldlenefi: 2. To ufe 
them rightly and on the bigbeft objefls, and not to Webafc them 
by preferring vaniry and fordid things, nor to pervert them by 
ill doing. And are not both thefe fuitable to your natural 
perfection, and ncceflary to your good? 

1. If there were one Law made, that men mould lit otjfand 
/hi/all the day, with their eyes (hut, and their ears flopped, 
and their mouths clofed, and that they mould not fthr, not fee; 
not bear, not taftc, and another law thaj men (houid ufo 


The Life of Faith. 233 

their eyes, and ears, and limbs, 8cc. which of thelc were more 
fuitable to humanity, and more eafie (or a found man to obey 
(though thefirii might beft fuit with the lame, and M«^, and 
fick^ ) and why (hould not the goodnefs of Gods Law be dif- 
ccrncd, which rcquireih men to ufe the higher faculties, the 
Reafon, mdEkclive, and Executive Powers, which God hath 
given them? If men mould make a Law, that no one mould 
ufe hit Reafcn to get Learning, or for his Trade or bufinefs in 
the world, you would think that it warre an inftiturionofi 
Kingdom of Bedlams, or a herd of beafts : And mould not 
you then be required to ufe your Reafon faithfully and dili- 
gently in greater thing?? 

2. And if one Law were made, that every man that tra- 
veleth (ha\\ ftttmble and wallow in the dirt, and wander up and 
down out of his way •> and that every man that cateth and 
drinketh, mould feed on dirt, and ditch-water, or poyfon, 
Sec. And another Law, that all men mould keep their right 
way, and live foberly, and feed healthfully •, which of thefc 
would fit a wife man beft, and be eafieft to o^ey ? or if one 
Law were made, that all Scholars (hall learn nothing but lies 
and errours i and anofher, that they (hall learn nothing but 
truth and wifdom, which of them would be more eafie and 
fuitable to humanity > (Though the firft might be more 
pleating to fome foolsj Why then mould not the goodnefs of 
Gods Laws be confeffed, who doth but forbid men learning 
the moft pernicious errours, and wandering in the maze of 
folly, and wallowing in the dirt of fenfualiry, and feeding on 
the dung and poyfon of fin > Is the love of a harlot, or of glut- 
tony, drunkennenfr, rioting, or gaming, more fuitable to hu- 
manity, than the Love cfGod, and Heaven, and Holintfl,of Wit- 
dom, Temperance, and doing good > To a Swine or a Bedlam 
it may be more fuitable i but not to one that livcth like a\ 
man. What did G©d ever forbid you, that was not hurtful 
to you } And what did he ever command you, which was not 
lor your benefit f either for your prefent delight, or for your 
future happinefs -, for the healing of your difcafes, or the f re< 
venting them > 

And if Reafon can difcern the goodnefs of Gods Laws to **, 
Faith can acknowledge it with more advantage . For wc can 

Gg] fee 

234 The Life of Fa/tb. 

fee by fm)frytke giMutfs oi tncir Author , and the goodnefs of 
the rewarded end, more fully than by reafon only : And aB:- 
licvcr hath found by fad experience, how bid and bitter the 
waics of fin arc, and by tweet experience, how g >od and 
plcafant the waits of God are. He hath found that it is the 
way to peace, and hope, and joy r , to deny hi?, lads, and obry 
his Maker and Redeemer : And it is the way to tcrrour and a 
troubled foul, and a broken heart, to Lin and 'ogratifie his fen- 
fuality, Prov. 3. 17. AH her rvaies are flee f ant nef^ and jil her 
paths are fence, Pfali 19. 165. Great feace have thy which love 
thy Law, and nothing can tffendxkem. Pfal. 37 37. Mark, the 
ufright man, and b<hAd the JjJt, for the eni of that man it 
peace, Rom. 14. 17, Kighteoufnefs, and peace, and )y in the 
Holy G heft, are the Kingdom of God. Grace, Mercy and Peace are 
Gods entertainment of the faithful foul, litus i. 4. 1 Tim.i.z. 
& zTitn. 1.2. 1 Cor. l. 3,&c. But there is no feace to the 
fvickfdi faith my God, If*. 57. 21. & 48. 22. For the way of 
feace they have not kpown. 1 hey have mad. them croofyd faths > 
wbofoever goetb therein, /hall not know peace, Ifa. 54. 8. 

Direct. 3. Mark^wellhcw tkofe Commands of God, which feent 
not nee effaryfjr your fshes, are plainly nectffary for the gmd of 
otbers^endfor thepublich^welfare^ which G.dmuft provide for as 
Well as yours. 

He is not your God only, but the God of all ;he world. And 
the welfare of many, efpecitlly ot Kingdoms and Soc ; ecies, is 
more to be regarded than the welfare (much more thm the 
humouring or pleafing) of any one You may think t ha* if you 
had leave to be fornicators, and aduhcrers, to be riotous, and 
examples of evil, 10 be covetous, and to deceive, and ii.es), and 
lye, that it would do^yw no harm : But fuppofe it were fo, 
yet a little wit may ferve to (hew you, how pernicious it 
would be to others, and to fociecics. And Faith can tell a 
true Believer, what is like to be the end: And that fm is 4 
tef roach to anyftofle, Pro v. 14. 34. 

You may think perhaps that if you were excufed from ma- 
ny duties of Charity and Jafticc, in Miniftry, Magiftracy> or a 
more private ftate, it would be no harm to your felves. But 
fuppofe it were fo, mult not others be regarded ? If God 
(bould regard but one, why (bould it fall to your lot rather than 


The Life of Faith, 235 

to anofhers ? And why Ihould any ethers be bound to ufc Ju- 
liice or Charity to yw any more than you to them } There is 
no member of the b)dy politick or ecckliiftick, which will 
not receive more good to it felf, by the Laws of Communion, 
if truly pra<£ifcd,th. nit can do to others. For you are but 
one who are bound to be charitable and do good to others, and 
that but according to your own ability : But it may be 
hundreds or thoufands who may be all bound to do good to 
you. You have the vital influences, and aftirhnccs of all the 
pirrs : you have the prayers of all the ChtiKans in the 

Suppofe that the Laws were made to fecur^ your felvcs of 
your iltatc and lives •, but to Lave the eftatts and lives of your 
children to the will of any one that ruth a will to wrong 
them, would you be content with fjch kind of Laws as 
thcle > And why mould not others gscd b~ fecurtd, as well as 
>wrpofteittics> 1 dr. 1 :. 12,1 4,20, &c.Rowm2 4,5 & 16. 2. 

1 Cor. 1 0.17, 3 3. EpH4 3.11,12 14.15,16. 

Die£t. 4. The ckicjwork^ of Faith u to tHukf the obedience 
of Gcds Commar.ds to be fir eet and flea fant to us, by feeing ftiU 
that ir.trinjecalgoodmfs, and the cxxrivfecalmttivts, and the eter- 
nal rewards, which maycaufe the foul to imbrtce them with tk$ 
deareft love, 

Thry arc much miftaken, who know noufe for Faith but 
to comfort them, and fave them from Hell > the great work of 
F*if£isto bring up the foul to Obedience, 7hjnk,fulmfS and 
Love. Therefore it hath to do with the Precepts, as well as 
with the Promifn > and with the Prowifes tofwecten the Pre- 
cepts to us. Believers arc not called to the obedience oiflavrs^ 
nor to be a&ed only by the fear of fain i but to the obedience 
of redeemed ones and Sons \ that Faith may caufe them to 
obey m Love * and the effemial act of Love is complacency : 
Therefore it is the work of Faith, to caufe us to obey God 
with fleafure and ^ light. Forced motives endure not long : 
They are accompanied wirh unwiEingntfiind xcearimfa which 
at hi\ will lit down, when the fears do*by dilhnce, delay or 
dulnefs, abate. Love is our Nature i but tear is only a fcr- 
vant to watch for us while we do the work of L«ve . As matt} 
at are led by the Spirit of God, are the Sm tfGod (and thcrc- 

Gg a (on 

236 The Life cf Faith. 

fore will obey as Sons. ) For we have not received the fpirit of 
bondage again to fear '•, but we have received the S fir it of Adop- 
tion, whereby we cry Abba Father, Rom. 8. 14, 15. Chrift fuf- 
f:red death to overcome the Devil that hid the power of 
death, and to deliver us from the fears of ir, which was the 
bondage of our lives, Htb. 2. 14,15. That wc might/Vrt/f God 
without far , in holinefs and right ecu fnefs, all the dates $f our 
lives, Luke 1.74. There is no fear in love > but perfefi love caft- 
e-th out fear, becaufe fear hath torment, 1 John 4. 18. The 
meaning is, not on'y that the Love of God caftcth out the fear 
olmen, and perfections bat alfo that it maketh the fear of 
tormenting punilhmenr, 10 become un^ecelTary to drive us to 
obedience, io far as the Love of God and of obedience doth 
prevail ; He that loveth moje to feaft, than to fare hardly, to 
be rich, than to be poor, (and Co to be obedient and holy,than 
to be unholy) need not (fofarj any fear ofpunimment to drive 
him to it. Even as the Love of the world, as adverfe to the 
Love of God, is overcome by Faith, 1 John 2.15. ind yet the 
Love of the world as Gods creature, and as reprcfenting him, 
and fan&tfied to his fcrvice, is but fubordinate to the Love of 
the Father j fo alfo Fear as adverfe to Love, or as disjunct from 
it, is caft out by it : But as it fubferveth it in watching 
againft the enemies of Love, and is ttuly filial, it is a fruit of 
Faith, and the beginning of wifdom. 

Employ Faith therefore day by day,in looking into the Love 
of God in Chrift, and the Kingdom of Glory, the reward of 
obedience, and the beauties of holinefs, and the merciful con- 
ditions of filial obedience (when wc have a pardon of out 
infirmities, and arc accepted in Chrift) that io we may feet 
that Chrift s joakjs eafie, and hie burden light, and his Command- 
ments are not grievous % Mat. 11.28, 29. 1 John 5. 3. And 
when Faith hith taught you to hunger and thirft after righte* 
oufnefs, and to delight to do the will of God, Love which is 
the end of Faith will fatisfie you, M*t. 5. 6. Pfal. 40.8. 

Direct. 5. Takf [fecial notice how fuit able a holy Law is u 
the nature of am oft holy God y and how much he is honoured in 
that demonft ration of hit holinefs \ and how odious a thing it 
wouldbe to wifh, that the moft holy one would have made for m 
an unholy Law, 


The Life of Faith. 237 

Would you draw the pidturc of your friend like an Ape 
on Monkey, or a Monlkr ? Or would you have chc King 
pi&ured like a fool ? Or would you have his Laws written 
like the words of a Bedlam, or the Laws of Barbarians or Can- 
nibals? Kow much more intolerable were it to w;(h, that 
an unholy or unrighteous Law, (hou'd be the prod u& and 
imprefs of the moft g r *rt-> ninft wife and holy God > This 
thought Ihould make every Believer exceedingly in love with 
the Holintfs of Gods Commands, beciulc they are the Ap- 
pearance or Image of his Holinefs, and nectiTary to his honour, 
as he is the Govcrnour of the world, Rom. 7. 6, 7, 1 2. When 
Paul confeffcth that he could no more perjtUly keep the Law 
without fin, than a fettered prifoner can walk at liberty (Tor 
that is the fenfc of the text) yet doth he give the Law this 
honour, that it is holy, )uft and good, and therefore he lovcth it, 
and fain would perfectly obey it, if he could. Sec Pfal.i 9.7,1 a^ 
dec. 11972. & 37.31. 8c i.a. Ifa.5. 24, &c. 

Direct. 6. Remember that both Fromifes, and Threatnings, 
and Gods Mercies, and hit Judgements, are iff ointed weans to 
bring us to obey the Precepts > and therefore obedience, which i* 
their end, it highly to be ejieemed. 

It fecmeth a great difficulty whether the Precept before 
Promife, or the Promifefor the Precept * which is the End, and 
which is the Means j whether obedience be a means to attain the 
reward, or the reward be a means to procure obedience : And 
the anfwer is as pleafant to our consideration, viz. that as the 
works of the Ti inity of perfons, and of Gods Power, and Wif- 
dm, and Goodnefs ad extra are undivided j fo arc the cffc&s of 
the one in Gods Laws, the effects alio of the other > and they 
are hirmoniouily and infeparably conjunct : fo that we muft 
obey the Command, that we may attain the bleffing of the Pro- 
wife, and be a flared of it : And we muft beluve the Promife, 
and the Reward, that we may be moved to obey the Precept : 
And when all is done, we find that all comes to one-, and in 
the end, the duty and the reward will be the fame, when duty 
cometh to perfection : And that the reward which is promifed 
is our perfection in that Holinefs, and Love, and Conformity f 
the Will ofGod,in which God doth take that cwpticency which 
is our ultimate end* 

Q g j But 

238 The Life of Faith, 

But if you /ool^at the matter of obedience rather than the 
form, it fomctimc conilfteth in troublcfome thing*, as fuflfer- 
ing pcifccution, &c. which is kfs dcfirablc than the promifed 
reward, which is but pUafmg God, and obeying him, in a 
more deferable and grateful matter, even in perfed Love for 
ever; And therefore the more detirable muft be confidered to 
draw us to the lefs dcfirable i and that confidtr ation of the re- 
teard^md not the pojftflir.g of it)\s the means fo our obedience, 
not for the fake of the ungrateful matter, but of the form and 
end, Mat. 5.10,1 1,1 2,& 6. 1,4. & 10.41,42. 1 Cor. 9. 17,18. 
l Tim. 5. 18. Ueb. 1I.6. & 10 35. & 11. 26. Col. f. 24. 

Dircd. 7. Remember how much Cbrift himfelj bath conde- 
fcended, to be made a Mtans or MedUtour to frocure our obedience 
to God. 

And furely that muft be an excellent end, which Chrift 
himklf became a means to 1 He came tofave hit people from 
their fins , Mat. 1. 21. And to cal finners to repentance^ Luke 
5. 32. Mat. 9. 13. h Chrijt the Mimfler of fin ? God forbid, 
Gal. 2. 17. For this end was he revealed, that he might deftroy 
the works of the Vevil y 1 John 3. 8. And he died to redeem 
and purifie to himfelf a peculiar people i ^eahw of gnod workj, 
Titus 2. 14. Chrift came as much to kill fin, as to pardon it : 
Judge therefore of the worth of obedience by the noblentfs and 
dignity of the means. 

DirecS.8. Remember ft iH that the fame Law which goverxtth 
us >muft judge f»: Let Faith fee the fur e andchfe connexion between 
obedience and judgement* 

If Faith do but/peak^aloudto a fluggifti foul [Thou muft be 
judged by the fame word which eommandeth thee to watch 
and pray, and to walk in holmefs with God] it will much 
awaken the foul to duty : And if Faith do but fay aloud to a 
tempted finner [The Judge is at the door, and thou murf 
hear of this again> and review fin when it will have another 
countenance] it will do much fo kill the force of the tempta- 
tion, Rom. 14., 12. Phil. 4. 17. Hcb.i$.ij. Mat. 12. 36. 2 Pet. 

3. II, 12* 

Djrcdt 9 Be fur e that your heart-fubjecliontoGodbefixed, 
that you may Hue under the fenfe of his Authority. 

Foi as Gods Veracity is the f oinaaj object of all Faith -, Co 


The Life of Faith. 239 

Gods Authority is the formal oh] eft of aU obedience. And there- 
fore the deep renewed apprehenfions of his Majcfty, his Wif- 
dom, and abfolutc Authority, will make us perceive that til 
things and pcrfons muft give place to him, and he to none , and 
will be a conftant fpring within us, to move the will to a rea- 
dy obedience in particular cafes, MaL 1.6. Matth. 23. 8, 10. 
3<r. 5-22. 

Dired. 10. Keef in memory fomep lain texts of Ssripture for 
every -particular duty, and againji every particular fin \ which I 
would willingly here writedown, bat that the book fwellc*th 
toobi^, and it is fo plentifully done already in mod Cate- 
chifms, where they confirm all fuch commands with the texts . 
of Scripture cited to that ufc : As you may fee in the Af- 
lemblits Catechifm, wirh the proofs, and more briefly in 
Mr. Tobias Ellis his Englift) School ', where a text or/more for 
every Article -of Fii'h, and every duty, is recited»for the ufe 
of children. Gods Word which is the object #hd Rule of 
Faith, mould be b:(ore the eye of Faith in this great work of 
caufing our obedience. 

Direct, n. Vnder^andvpell the dijferent nature and ufe of 
Scripture exdmples\ kotv fome of them have the nature of a di- 
vine Revelation and a Law \ and others are only motives to obe- 
diince and others of them are evils to be avoided by us. 

1. To Af/r* and-the Apjftles of Chrift, a fpecial Commiflion 
was granted, tofrjie to fettle the Tabernacle and its worfhip, 
*nd to the orher^ to fettle the orders of the Gofpel Church. 
Chrift fent them|t,o teach aU things, rvhatfoever he commanded. 
Mat. 28.20. And he promifed to be with them, and to fend, 
them the Spirit tf\ead them into at truth, and to bring aU things 
to their remembrance.. Accordingly they did obey this Commif- 
fion, and fettled the Gofpel Churches according to the will of 
Chrift •, and this many years before any of the New Tene- 
ment was written. Therefore thefe a&s of theirs have the na- 
ture and ufc of a divine Revelation a ; nd a Law. For if they 
were fallible in this, Chnft muft break the for-faid Pro^ 

2. But all the Ads of the Apoftles which were either about 
indiffcrent thing9,or which were about forecommanded duties, 

xtd not in the execution of the fbrcfaid Comniiffion, foi which 

they j 

■^J" Ihe Life of Faith. 

they had the promifc of infallibility, have no fuch force or in* 
terpretatior. For i. Their holy actions of obedience to for* 
mcr Laws, are not properly Laws to us, but motives to obey 
Gods Laws : And this is the common ufc of all other good 
examples of the Saints in Scripture : Their examples arc to be 
tryed by the Law,and followed as fecondary copies or motives, 
and not as the Law it felf, i Cor. 1 1. i. Be ye formers of me, 
even as I alfa am of Cbrifl. Hcb. 6. 12. Be followers of them, 
who through faith and patience do inherit the promife. 1 Cor. 4. 16. 
Phil.3.17. 1 Thcf.1.6. & 2.16. & 37,9. Hcb. 13.7. 

2 . And the evil examples even of Apoftlcs are to be avoided, 
as all other evil examples recorded in the Scriptures arc » fuch 
as Pet en denial of his Lord, and the Difciples all forfa king 
him, and Peters finful reparation and diffimulation, and B*r- 
nabas% with him, Gal 2. And the falling out of Paul and Bar. 
nabasy &c. 

3. And the hiftory of indifferent aftions, or thofc which 
were the performance but of a temporary duty, are inftru&ing 
to us, but not examples which we mult imitate. It is no di- 
vine Faith which /orgcth an object or rule to it felf. What- 
focver example wc will prove to be obligatory to us to imi- 
tate, wc muft cither prove, 1. That it was an execution of 
Gods own commiffion, which had a promife of infallible guid- 
ance : Or 2, That it was done according to fomc former 
Law of God, which is common to them and us. ( As the firft 
muft be the revealing of fome duty extended to this age, as 
well as that. J 

Dired. 12. Faith mufi maks great ufe of -Scripture examples, 
both for motive and comfort , when we find their cafe te be the fame 
tp'u hours. 

Wc cannot conclude that wc muft imitate them in extra- 
ordinary circumftances » nor can we conclude that God wil-1 
give every extraordinary mercy to us, which he gave to them 
("as that he will make all Kings as he did Vavidfit all Apoillcs-i 
or raifc all as he did Lizaru* now, dec.) nor that every Be- 
liever (hall have the fame outward things, or (hall have juft 
the fame degrees of grace, &c. But we may conclude that we 
(hall have all Gods promifes fulfilled to us, as they had to 
them , and (hall have all that is fuitablc to our condition. As 


The Life of Faith. 2^1 

Vavid was pardoned upon repentance, Co may others : Icon- 
} \ fled, and thou forgave ft : For tbit Jh aU every one that is godly 
-pray to thee ■■ - Pfal. 32. $,6. Hath God pardoned a Ma- 
ftfijfeby a Peter, tTaul, &e. upon repentance > 10 is he ready to 
do to us. Hath he helped the diftretfed ? htth he heard and 
pitticd, even the weak in faith ? fo we may hope he will do 
by us, /p. 38. io, 11, Pfal. 116.$. ^fl* 27. 20. 7***6 2.4. 
We have the fame God, the fame Chrift, the fame Promifc, 
if we have the fame Faith, and pray with the fame Spirit, 
Rot*. 8. i6.Heb. 4 15. Though we may not have ju(i the 
fame cafe, or the tame manner of deliverance. Therefore it is 
a mercy that the Scripture is written hiftorically : And there- 
fore wc (hould remember fuch particular examples as fuit our 
own cafe. 


DircQhns bow to live by Faitb upon Gods Prontifes. 

THis part of the work of Faith is the more noble, becaufc 
the eminent part of the Gofpelis the Prons'rfe /,or Covenant 
01 Graces and it is the more necef}ary y becaufc our lapfed mi- 
ferableftarc hath made the Promt fes fo neceffary to our ufc : 
The helps to be ufed herein are thefc : 

Direct. 1 . Confider that every Tromife ofGod^ is the exprejjton 
of bis immutable vs>iH and counfel. 

It is a great difputc among the Schoolmen, whether God be 
properly obliged fo us by his Prontifes : When the word [obli- 
gation] it felfisbut a metaphor, which muftbectit away or 
explained, before the qucftion can be anfwered : God cannot 
be bound as man is, who transferred a propriety to another 
from himfclf: or raaketh himfelf a proper debrer in point of 
communicative Juftice » or may be fued at Law, and made to 
perform againft his will. But it is a higher obligation than all 
this which lycth upon God. His Poxver^ Wifdom and Goodnefl, 
which arc himfclf, do conftitutc his Veracity : And his very 
Nature is immutable^ ahdjw/r'i and therefore his Nature and 
Beings is the infallible caufc of the fulfilling of his Promifcs : 

Hh He 

242 The Life of Faith. 

Hzfruly made them i but he neciffartly peiformcrh them: 
And therefore the Ap^ftlc faith, that God thai cannot lye bath 
prom if ed eternal lift, before the world began \ which is cither 
fjro^ifed according to bit counfel wbicb be bad before the world 
btgav~~\ cr[from the heginningof the n>crld~] Titus I. 2. Or it 
the word alfo fignifieth wavy ages ago. And Htb.6. 17,18. 
Wherefore God wiling more abundantly to flew to ibe beir$ of 
Promife, the imrnut ability of bis counfel, confirmed it I y an oatb\ 
tkat by two immutable things , in wbicb it was imfeffiblc for God 
to lye, we might have affrong conflation, who bavefldfor refuge r 
to layboldufon tbe bofefet before us : wbicb bsfe we bavi as an 
dncbor of tbe foul, both fure and ftedf aft-- hnd therefore when 
the Apoiilc meaneth, thatChrift will not be unfaithful to us, 
hisphrafe is, He cannot deny bimfe If 2 Tim. 2. 13. As if his 
very Nature and Burg confirmed more in hii truth and fidelity, 
than any mortal mans can do. 

Direct. 2. Vnderjtand tbe N-jture and Kufons of fidelity 
among men, viz. 1. To m^ them conformable to God: And 
2. To maintain all Jufiice, Order and Virtue in tbe world. And 
when you have pondered thefc two, you will fee that it isim- 
pcfliblcfor God to be unfaithful; For 1. If it be 1 vice in 
the Ccfy, whit would it be in the Original ! Nay, would not 
fatthood and perfidioufnefs become our fcrfetiion, to make us 
li\e God ? 2. And if all the world would be like a company of 
enemies, Bedlams, bruits, or worfe, if it were not for the 
remnants of fidelity, it is impofiible that the Nature or Wil of 
God, mould be the pattern or original of fo great evil 

Direct. 3. Conftderwbat a foundation of bis Promifs God 
batb laid in Jtfo Cbrift y and what afealbis bkod andrefurreUion 
iiunto them. 

When it htth coft Chrift fo dear to procure them, certainly 
God will not break them. A Promife ratified in the blood 
of the Son of God, called the bkod of tbe everlafting Covenant, 
Hib. 13. 20. and by his rifirg from the dead, can never be 
broken. If the Law given by Mofc s t was firm v and a jot or 
tittle (hould not pafs away till all were fulfilled, much more 
the word and teflament of the Mediatour of a better Cove- 
nant, 2 Cor. i ? 20. AH tbe Promifes in bim are Tea and Amen ? 
than*, they arc ilfertcd 01 made in him, and they arc ratified, 


The Life of Faith. 243 

and (hall be fulfilled in him. Heb. 8. 6. He bath obtained a more 
excellent Minijtry, by bow much alfo be if the Mediatour of a bet- 
ter Covenant, which war eft abli [bed on better Promifes. And 
thofc that are better, cannot be Ids fur e. It is the fare mercies 
ofVavid, that are given. ir, by a Promife which is fure to all 
the fed, A#s 13.34. lfa 55-3- Rom.4.16* 

Direct. 4. Confide if ell that it is Gods own interefi to fulfil 
bis Vrontifs \ for be attaineib not that glory of bis L >ve and Grace 
in the perfection of his people tillit be done, which he dtfigned in 
the wakjrtg eft hem. 

And certainly God will not fail himfclf and his own interett. 
The happicefs will be ours, but it will be his evcrlafting pica- 
fure to fee his creatures in their perfection. If he was fo plea- 
fed after the Creation, to fee them all good, that he appointed 
a Sabbath of Reft, to celebrate the commemoration of it > how 
much more will it plcafe him to fee all reftorcd by Jefus C hriit, 
and brought up to that perfection which Adam was but in the 
way to when he finned and fell fhort of the Glory of God. He 
will not mifsofhisowndefign, nor lofe the cvcrlafling com- 
placency of his love. 

Direct. 5.. Confider how fpeatftrefs God hath laid upon the be- 
lief of his promifes, and of how great ufe he bath made them in, 
the world. 

U the intimation of another world and reward which wc find 
in Nature, tnd the Promife of it in Scriptures, were out of the 
world, or were not believed, and fo men had nothing but 
temporal motives 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 elfcwhere (hewed that the Government of 
the world is mainly (leered by the hopes and fears of another 
life, and could not be otherwtfc, unlefs man be turned into far 
worfe than a bcaft. And certainly thofc Promifcs cannot be 
falfe, which God hath laid fo great a ftrefs on, and the belief 
of which is of fo great moment. For the wi\e, and holy, and 
fowerfulGod, niither ncedeth a lye, nor can ufe it to fo great 
a work 

DiicCjfr. 6. Ta^e notice how agreeable Gods Fromifes are te 
the Nature both of God and man. 

It is not only Gods Precepts that have a congruence to na- 

Hh a tural 

244 The Life of Faith. 

tut al Reafon, bat his Promifes al(b. It is agreeable to the Na- 
ture of Infinite Goodntfi to do good : And yet we fee that he 
doth not do to all alike. He maketh not every creature an 
Angel, nor a man : How then (hill we difcern what he in- 
tendeth to do by his creatures, but by t u cir (everal natural 
Thcnature of every thing is fitted to us ufe. Seeing therefore 
God hath given man a nature capable of trowing, loving and 
enjoying him, we have reafon to think he gave it not in vain. 
And wc have reafon to think that nature may be brought up 
to its own perfection •, and that he never intended to imploy 
man all his daics on earth, in feeking an end which cannot be 
attained. And yet wc fee that fomc do unfit themfelves for 
this end, by turning from it, and following vanity : and that 
God rcquireth every man as a free Agent, to ufe his guidance 
and help aright, for his own preparation to felicity. Therefore 
reafon may tell us, that thofe who are fo prepared by the 
ncareft capacity, and have a love to God, and a heavenly 
mind, (hill enjoy the Glory which they arc fitted for- And it 
helpcth much oui belief of Gods Promifc, to find that Reafon 
thus difecrneth the equity of it : Yea to find that a Cicero, a 
Seneca, a Socrates, a Plato, &c expected much the like feli- 
city to the juft, which the Scripture promifcth. 

Direct. 7. Be fure tounderfiand Gods Promises aright, that 
you expeB mt that which be never promifed, and take not {re- 
sumption to be Faith. 

Many do make promifes to themfelves by mifundcr Hand- 
ing, and look that God (hould fulfil them : and if any of them 
be not fulfilled, they arc ready to fufpedfc the truth of God. 
And thus men become falfe Prophets to themfelves and others, 
and fpeak words in the Name of the Lord, which he hath ne- 
ver fpoken, and incur much of the guilt, which God oft 
chargcth on falfc Prophets, and fuch 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. 

Dircd. 8. Ihink^not that God promifethyou all that you defire 
$r think^jeu want, in bodily things. 

h is not our own defires which he hath made the meafure of 
his outward gifts i no nor of our own Opinion of our Necejpty 
neither : clfc r*oit men would have nothing but riches, and 


the Life rf Faith. 245 

health, and love, and refped from men i and few would have 
ar,y want, or pain, or fufTering. But it is fo much as is good 
1. To the common ends of Government, and the Societies 
with which we live. 2, And to our fouls, which God doth 
promife to his own. And his Wifdom, and not their partial 
conceits, (hall be the Judge. Our Father kpowdb what we 
need, and therefore we mull cift our caie on him, and take 
not too particular nor anxious thoughts for our felves, Mat. 
6. 24. to the end, 1 Fet . 5 7. 

Dired. 9. Ikink^ not that God prom'tfetb you aU that you will 
tik^i no not that which he comm audit b you to as\; unlefs it "grec 
with hit promifing rviU, as well as with bit commanding will. 

Thatpromifc ofChrift, Ask^andye fhall receive, &c. And 
wbaifjeveryou as\\he Father in my Name, aceordingto his will y 
he will give it you > are often mifunderftood : and there is fome 
difficulty in undcrftanding what Willed God is here meant : If 
it be his Decreeing Will, that is fecret, and the promife giveth 
us nofure confolation : If it b: meant of his Promifing Wtll y 
what ufc is this general promife for, if we muft have t particu- 
lar promife alfo for all thit we cm exped > If it be meant of 
his Commanding Will, the event notorioufly gainfaycth it : 
For it is moft certain, that (ince the Church hath long prayed 
for the convcrfion of the Infidel world, and the reforming of 
the corrupted Churches, &c it is not yet done : And it is all 
Chriftiansduty, to pray for Kings, and all in Authority ; and 
to ask that wifdom and grace for them which God doth fcl- 
dom give them. And all Parents who are bound to pray for 
grace for their children, do not fpeed according to theit 

Objcd. That is hecavfz that prayers for "other wen, fuppo/e 
ttbtrs to concur in the qualifying conditions as well as our fives : 
But the promife is meant only of whatever we ai^for cur felves 
as he eommandetb, or for otben tvbo areprepared ai he requiretk. 
Anftv. 1. Iffo, then the promife is not only made t&wr pray- 
ing ms commanded. 2. It cannot be thought that our prayers 
for Infidels, who muft have preparing grace before they can be 
prepared, fhould be thus iufpended in their preparation of 
thcmfelves. 3. It maybe a duty to pray for many tilings for 
iur felve $ too, which yet we (hall not particularly receive: 

Hh 3 As- 

* .. , ■ » II <» I » ' — ■ — ■ — 

246 The Uje of Faith. 

As t Miniltci may fray for greater abilities fox his work, 

# Obje&. We pray not as commanded for any fuch things, if me 
pray not conditionally for then*. Anfr*. But ft ill the difficulty is. 
What is the condition to be inferted ? whether it be, If God mil? 
Or, If it he for our good ? O', If'tt be for the universal good of the 
world? If it were the laft, then we might be fureof thefal- 
vatton of all rrun, when we ask it •, and the fecond cannot be 
the condition when we pray for others : and if it be thefirjf, 
then ittelkth us that the commanding JViU of God is not it 
which is principally meant in the promife. 

In this difficulty we muft conclude,rh*t the text refpedeth 
God* Will comprchendvely in all thefc three forementioned 
rcfpe&s i but primarily Kispromiftnz, Willm matters which fall 
under promife, and his decreeing Will in things which he hath 
thought meet to make no promife of: and then fecondaiily, 
his commanding Will to us \ but this extendeth not only to 
profit fclf, but alfo to the manner of prayer, and to our 
conjunft md fubfequent endeavours. And fo this mreteth and 
clofeth with the former Will of God : becaufe we do not pray 
according to his commanding WiH^ unlefl wc do it with due re- 
fped to his promiftng and decreeing Will. And fo it is, as if it 
were faid [Of all tbofe things which God bath promifed or de- 
creed, xvhaxfoeverytu askjn my Name, in a w inner agreeable to 
hie command, anddofcond your prayers %9\xh faithful endeavours ' 
you Jh all obtain it i kecattfe neither bit decrees or promife s are 
nakedly, or meerly to give fuch 4 thing; but complicatelytogivt 
it in thii Tvayofaskjy.g.'] 

And as to (he Objections in the beginning, I anfwer, 
1. Where only Gods decreeing Will is the meafure of the mat- 
ter to be granted, the text intendethnot to us a particular af- 
iurance of the thing* but the comfort that xve and our prayers 
arc accepted^ and they (hall be granted if it be not fuch a thing, 
as God in his wifdom and eternal counfel, hath fecrctly dctei - 
reined not to do. As if you pray for the conversion r( the 
Kingdom of China, ofjapon t o(lndoftan, oiTartary,&cc. 

And 2. Where Gods Promife hath given us fecurity of the 
thing in particular i yet this general promife^ and our prayer, 
arc neither of them in vain. For i. Ihc general promife 


'Ike Life of Faiik. 247 

doth both contirm our Faith in general, which is a htlp to us 
in each particular cafe i and alfo it dirc&cth us to Chriii as the 
means, in whofc name we arc to ask all things of the Father , 
and ailhreth us, that it is for his fake that God doth fulfil thofe 
particular promifes to u. c . 2. And prayer in hi* Name, is the 
condition, way or means of the fulfilling them. 

It is a very common errour among many praying perfons, 
to think that if they can but prove it their duty to ask fuch a 
thing, this promife telleth them, that they (hill have it : But 
you fee there is more neceffary to the understanding of it 
than fo. 

Direct. 10. Tbintyot that God frem'Jetb you all that you do 
believe that ytufh all receive, when you ashpit *, though it be with 
never fo confident an expectation. 

This is a more common errour than the former : Many 
think that if the thing be but lawful which they pray for, 
much more if it be their duty to pray for it, then zparticuhr 
belief that they Jhall receive it, is the condition of the promife, 
and therefore that they (hall certainly receive it. As if 
they pray for the recovery of one that is lick, or for the 
converfion of one that is unconverted, and can but be- 
lieve that it (hall be done, they think God is then obliged by 
promife to do it, Marl^g. 23. If thou canfk believe,all things are 
fofftble. And 1 1. 23, 24. Whomever fhallfayto tbi* Mount aitt, 
Be thou remjved, &c. and jhall not doubt in his heart, but believe, 
&c. Therefore 1 fay unto you, what things foevetye dtfire when 
ye pray Relieve that ye receive them, and ye flj all have them. 

A*fw. Tne reafon of this was, becaufe they had a facial 
promt fg of the gift of miracles, as is cxprcft, Marh^ \6. 17, 1 8. 
And even this text is fuch a particular promife : For the farit 
of miracles was then given to confirm the Gofpel, and gather 
the flrft Churches, and Faith was the condition of them : Ot 
the Spirit, when ever he would work a miracle, would firft 
work an extraordinary Faith to prepare for it. And yet if 
you examine well the pirticular texts, which (peak of this 
fubjcS, you llaall find that as it was the doubt of the diviner 
Authority of Chrifts temmony, and of his own real power, 
which was the unbelief of thofe times i (b it was the belief of 
his Authority and Fewer, which wis the Faith required *> and 


248 T ^ e L *f e °f ?*?*&• 

this is ofcencr expieflfcd than the belief of the event i and when 
the belief of the event is extolled, it is becaufc the belief of 
Cbrifis Potter is contained in if. [Iftboucanft believe, all things 
are foffible, Maik 9. 23. Not [all things Jhallcome to pafs] Mar. 
p. 28. The blind men came to him, and Jefui /aid, Beluvtye 
that I am alle to do \h* ? they f aid Ui to him, yea Lird: Then 
touched hi their eyes, faying, according to your fat h be it untoyo'J. 
So the Centurions faith is defcribed as a belief of Cbrifti Power, • 
Mat. 8. 7, 8,9,10. So is it in many other inftanccs. 

So that this text is no exception from the general Rule* but 
the meaning of it is, IVbaifoever promifed thing you asl{, not 
doubting,ye jhall receive it : Or doubt not of my enabling 
power, and you {bill receive whatever you ask, which I have 
promifed you y and miracles themfelves mail be done by 

Objed. But what if they bad only dcubted of Cbrifis Will ? 
Anjw. If they had doubted of his will in cafes where he ne- 
ver expreft his mil, they could not indeed have been certain of 
the event (for that is contrary to the doubt J But they could 
not have charged Chrift with any breach of promife > and 
therefore could not themfelves have been charged with any 
unbelief. (For it is no unbelief to doubt of that will which 
never was revcalcdj But if they had doubted of his revealed 
xr/7/ concerning the event, they had then charged him with 
\falJhood, and had linncd againft him, as ill as thofe who deny 
his power. 

And the large experience of this our age,confuteth this fore- 
faiderrour of ^particular belief: For we have abundance of 
instances of good people who were thus miftaken, and have 
ventured thereupon to conclude with confidence, that fuch a 
fick perfon (hall be healed, and fuch a thing (hall come to pafs •, 
when over and over the event hath proved contrary, and 
brought fuch confidence into contempt, upon the failing 

Dircdr. 11. Think, not that beeaufe fomeftrong imagination 
Iringethfome frornif: to your winds, that therefore it belongetb 
untoyou, unlefs ufon tryil, the true meaning of it do extend to 

Many and many an honcft, ignorant, milancholy woman, 


The Life of Faith. 249 

hath told me what abundance of fuddcn comfort they have 
had, becaufc fuch a text was brought to their minds, and fuch 
a fromifc wai fuddenly fct upon their hearts > when as they 
mittook the very fenfeof the promife, and upon true enquiry, 
it was nothing tothtir purpofc. Yet it is beft not rather to 
contradict thole miftaken and ungrounded comforts of fuch 
perfons : Bccaufe when they are godly, and have true right fo 
founder comforts, but cannot fee it i it is better thit they fup- 
port thcmfclvcs a while with fuch raiftakes, than that they 
(ink intodefpair. For though we may not offer tbem fuch 
miftakes, nor comfort them by a lie j yet we may permit that 
which we may not do (as Gad himfclf doth.) It is not at all 
times that we arc bound to rc&ifie other mens mitiakes, viz. 
not when it will do them more harm than good. 

Many an occafion may bring a text to our remembrance 
which conccrncth us not,without the Spirit of God. Our own 
imaginations may do much that way of themfclvcs.Try there- 
fore what is the true fenfe of the text, before you build your 
conclufions on it. 

But yet if indeed God bring to your minds any pertinent 
promife , I would not have you to neglect the comfort 
of it. 

D.rtdt. 12. Ibinh^not that God bath prevtifed t9 all Cbri- 
ftiam the [awe degrees tf grace \ and therefore that you may ex- 
peQ as much as any others have. 

Object. But fhall not all at laftbe perf(8? and what can 
there be added to ptrfeBicn ? 

Atiftv. The perfection of a creature is to be advanced to 
the higheft degree, which his own fpecifical and individual na- 
ture are capable of; Abealt may be perfect, and yet not be a 
man : and a man may be perfect, and yet not be an Angel. 
And Lazarus may be perfect, and yet r.of reach the degree of 
Abraham. For there is, no doubf, a gradual difference between 
the capacities of fcvcral individual iouls, of the famefpecies : 
As there is offcveral vcffclsoftrrcfame metal, though not by 
fuch di&rcnce of corporal extenfion. And there is no great 
probability that all the difference in the degrees of wit from 
the ldeot to Acbitofbel, is founded only in the bodily organs j 
and not at all in the fouls. And it is certain, that there ire 

I i various 

2 50 7fo Life of Faith. 

Vinous degrees of glory in Heaven, and yet that every oi,, 
there is pcrUd. 

Bat it this Wire njt fo, yet it is in this life only that we arc 
now- telling you, that all Chriftians have not a piomif: of the 
fame degrees. 

Objcd. But ii nit additional grace given by way of reward ? 
And then have not all a fromife of the fame degree which th: beft 
attain, condaionaUy if they do as much as they for it ? 

Anfw. O yes, oh):Qivt\ but not fubjefthe-, b.caufe all have 
nbt the fame natural capiciry, nor are bound ro the fame de- 
gree of duty as to the condition it (elf. As perfection in H;a- 
ven is given by way of reward, and yet all (full not have the 
fame degree of peifc&ion j fo is it as to the degrees of grace on 
earth. 2. All have not the fame degrees of the firfi f reverting 
grace given them i and therefore it is molt certain that all will 
not ufc the fame degree of induftry for more : Some have but 
one talent, and fotnc two, when fome have five,and therefore 
gain ten talents in the improvement. Mat. 25. 

Ail mufrftrive for the higheft mcafure : and all the fincerc 
may at laft expect their own perfection : But God brcaketh no 
promifc, if he give them not all as much as fom~ have. 

Direct. 13. Much left bath God frowifed the fame degree of 
common gifts to all. 

If you never attain to the fame meafurc of acutenefs, learn- 
ing, memory, utterance^ do not think that God brcaketh pro- 
mifc with you: Nor do not call your preemption by the 
name of Faith, if you have fuch expectation^. See 1 Cor. 12. 

Dircd. 1 4. God often prowiftth the thingit felf, when he fro- 
tnifetb the time of giving it : therefore do not takf it to be an all 
9} Faith, to believe a fet time, where God bath ftt no time at 

Many are the troubles if the righteous^ but God will deliver 
them out of all, Pfal. 37. But he hath not fet them juft the 
time . Chrift hath promifed to come again and take us to bim- 
Jelf,]oK 14. 1,2.3. Bute/ that day and hour kftowetb no man. 
God will give ncccrTary comfort to his fervants i but he beft 
knoweth when it is nccelTary : and therefore they mud not 
fet him a time, and fay, Let it be no w r or thou breakeft thy 


The Life of Faith. 25 1 

^'■■' - 11. i. ... . . I., ... 

word. Piticnt waiting Gods own time, is as needlul as be- 
lieving : Yea he that btlieveth, will not make hade, Jfa. 
28. 16. Kont. 2 7. 2 Tbef 3. 5. James $. 7,8. Htb. 6. 12. 
& 10. 36. & 12. 1. 7 tfWfi 5- 7- RcvtL 13. 10. & 14. 1 2. 
lHx/1.3, 11. 

Drd 1 5. Godoftenfromifeth tbe thing, wben befromifetb 
not e'vber in what manner , or by what inftrument be will do 

He may deliver his Church, tnd may deliver particular per- 
Tons out of trouble > and yet do it in a way, and by fuch 
means as they never dreamed of. Sometimes he forctclleth 
us his means, when it is we that in ducy are to ufe them. And 
f -metimes hekcepcth them unknown to us, when they are 
only to be ufed by himfclf. In the Mount will tbe Lordbefeen > 
but yet Abraham thought not of the Ram in the Thicket. The 
Israelites knew not that God would deliver them by the hand 
ciMofts, AQsj.i<>. 

Direct. 16. lake not tbe friwifes f roper to one time or age of 
tbe Church, as iftbey were common to all, or unto us. 

There were many promifcs to the Ifiachtes, which belong 
not ro us, as well as many precepts : The incrcafe of their 
iced, and the notable prosperity in the world which was pro- 
mifed them, was partly becaufe that the motive mould be Suit- 
ed to the ceremonial duties, and partly becaufe the eternal 
things b^ing not then fo fully brought to light as now, they 
were the more to be moved with the prefent outward tokens 
of Gods Love. And fo the gift of the Spirit of Mraclcs, and 
Infallibility, for writing and confirmirg Scriptures, was pro- 
mised to the tirft age, which is not promifed to us. 

Direct. 1 7. Takf not &*y good mans obfervaticn in tbofe times 
for an univtrfalfromip of God. 

For inltance, D*vid faith, Pfal. 73. I bave been young, and 
now am old* yet did I never fee tbe rigbteous forfakfn, nor bit 
feed beggtrg their bread. But if he had lived in Gofpcl times, 
where God giveth greater heavenly bkffings and comforts,and 
cal'eth men to higher degrees of patience and mortification, 
and contempt of the world, he might have fcen many both of 
the righteous and their feed begging their bread, though not 
forfakfn => yet Chrift himfelf asking for water of a woman, 

2 52 The Life of Faith. 

Dir-eC/l. 18 Tafy b(ed of making promfes to feem inftead / 
precepts j as if you were to do that Jour [elves, which God hath 
promifed that he will do. 

If God promife to deliver his Church, or (o free any of hii 
feivints from trouble or persecution, you muft hav* zprecef? 
to tell you what is your own duty, and what means you muft 
ufc, before ycumtfiY at tempt your own deliverance. What God 
will do, is one thing \ and wlnt you mud do, is another. This 
hath been the (irargc delation of the people that call them- 
felves the Fifth- Monarchy men in our times, who believing 
that Chrift will fct up rightcoufnefs, and pull down Tyrants 
in the earth, have thought that therefore they mull do it by 
arms v and fohavc been drawn into rmny reb.llions., to the 
fcandal of others, and their ownruine. 

Diced. 1$. Takfkffd of wiftakjr.g-Pnphiciet for Promif*', 
efeciatiy dark^ Prophecies not understood. 

M*ny things ixe foretold by God in Prophecies, which arc 
mens fins : Herod, and PontiW Pilate, and the people of the 
Jews, fulfilled Prophesies in the crucifying of Chrift : and all 
the perfecutors and mudcrcrs of the Saints, fulfil Chrifts Pro* 
■fbecies \ and fodo all that hate us, And [ay aS manner of evil 
falfi) againftmfor bufakf, Mat. 5. 1 \ % 12. But the In is never 
the lefs for that. It is propheped that the ten Kings JhaO give 
up their Kingdoms to the beaft \ that in the I aft dai r sjhjll come 
(coffers walking after their even tufts ; and in the hi} dates (ball 
he per flow times, &c Thefc arc not Promife s^ nor T>reccp;s. 

It hatti lamentably difturbed the Church ot Chnir, when 
ignorant fc If- conceited Chriftians, who ftcilnot the difficulty, 
grow confident that they understand many Prophecies in 
T>anie\ \he Revelations, &c. and thereupon found their pre* 
fumpthn fmifcalled faith) upon their own wiftakss y and then 
form their prayers, their communion, their practice into fuch 
fchifm, and fechtion, and uncharitable waics, as the intcreft 
of theit opinions do require (as the Millenaries before men- 
tioned have done in this generation. ) 

Direct. 20. Jhinl{ not that all Gods ? rone ife< are made u 
meet pneerity \ and that every true Chriftian muft be freed from 
aU penal hurt, however they behave themfelves. 
For theic lit further helps ofthcSpirit^ which arc promifccl 


The Life af Fdlft. 253 

cnly to'oui diligence in attending the Spirit, and to the degrees 
oJindunSy, and fervour, and fidelity in watching, praying, 
driving, and other ufc of means. And there are heavy cba- 
flifcmeutj which God thrcatneth to the godly, when they 
misbchive themfdves : Efpccially the hiding of his face, and 
with- holding any mcafure of his Spirit. The Sciipturc isfuU 
of fuch threatnings and infhnccs. 

Diredt. 2i. Much Itfs way yw imagine that God hath made 
any Promtfe, that all the fins of true Briievtrs jhall work^ together 
for their gocd. 

They mifcxpound Rom. 8. 2$. who fo expound it (as I 
have el cwhere (hewed.) For 1. The context confirmed it 
to fufTc rings. 2. The qualification added \jo them that love 
God'] doth thew that the abatement of love to God, is none 
of the things meant that (hall work our good. 3. And it (hew- 
erh, that it is Love as Love, and therefore not the leaft that is 
confident with ncglcdr and fin, which is our full condition. 
4. Experience telltth us, that too many true Chrifoans may fall 
from fomc degrees of grace, and the Love of God, and die in 
a lefs e'e^ree than they once had." and that lefs of holinefs doth 
not work for their good. 5. And it is not a thing iuitableto 
all the reft of Gods method in the Scriptures, that he (hould 
allure all beforehand, that all their (ins (hall work for their 
good. That he (hould command obedience fo ftti&ly, and 
promife rewards fo liberally, and threaten pumfhrocnt fo ter- 
ribly, and give fuch frightful examples as Solomans, Davids, 
and others are i and at the fame time fry, Whatever fin thou 
committfft inwardly or outwardly by negle&ing. my Love, and 
Grace, and Spirit, by loving the world, by pleating the rlc(h, 
as Daviddid, Sec. it (hall all be turned to do thee more good 
than hurt. This is not a fuitable means to men in our cafe, 
to keep them from fin, nor to caulc their pcrfcveiance, 

Direct. 22. VnderftandweU what Tromifes are univerfal t& 
all Believers, and what are but particular and proper to fome 

There are many particular Promifes in Scripture, made by 
name, to Noah, to Abraham, to Mofes, to Aaron, to David, to 
Solomon, to Hezekjab, to Cbr i/f,to Peter, to Paul, dec. which we 
cannot fay arc made to us. Therefore the Covenant of Grace, 

Ii 3 which 

254 T ^ e Lj f e °f Fa * f k* 

which is the V/tiverfal Promife^ reml* cfpcciilly be nude the 
ground of our faith, and all other as they arc branches and ap- 
purtenances of that, and have in the Scripture (bmc fiuc lig- 
nification, that ihey indeed extend to us. For if we (hou!d 
believe that every Promife made to any Saint of God (as 
Hannah, Sarab, Rebecca, Eltztbetb, Mdry^&c. do belong to 
us, we mould abufc our felves and God. And yet to w ihey 
have their ufe. 

Direct. 23. It is of very great importance, to underftsnd whit 
Prowifes are abfolute, and which are fufpendtd upm any condi- 
tion to be performed by *f > and what each of thofe conditions 

As the Promife to the Fathers that the Meffah (hould 
come, was abfolutt. God give not a Saviour to the world, 
fo as to fufpend his coming on any thing to be done by mar. 
The not drowning of the world, was an abfolute Promife 
made to Noah : fo was the calling of the Gentiles promifcd. 
But the Covenant of Pronsifes feaUd in Bjptifm, is conditional: 
and therefore both parties, God and man, are the Covenanters 

And in the Gofpel the Pf omifes of our firft Justification and 
Adoption, and of our after pardon, and of our Justification at 
Judgement, and of our additional degrees of grace, and of our 
freedom from chaftifements, have fome difference in the con- 
ditions, though true Chrittianity be the main fubiiance of 
them all. Mecr Chriftianity, or true confent to the Covenant, 
is the condition oiout firft Juftification. And the continuance 
oftbit, with aQual fincerc obedience, is the condition ofnon- 
©million, or of continuance of this ftate of Jaftirication: And 
the ufe ofpraytr and other means, is a condition of our further 
reception of more grace. And per fever ance in true holincfs 
withfaith, is the condition of our final Juftification and Glori- 
fication (of which more anon.) 

Direct. 24. Toucan no further believe the fulfilling of any of 
tbefe conditional Promife i, than yon kyovt> that y:u perform tbt 

- It is preemption, and not faith, for an impenitent perfon to 
expect the benefit of thofe Promifes, which belong to the 
penitent only ; And (bit is for him that forgtveth not others, 


The Lift of Faith. 2 55 

to cxped (o be forgiven his particular fins; And fo in all the 
id! of the Promife*. 

Dii e&- 25. But be fure that you afcribe no more to your febes 3 
hr performing any condition of a Promife, thm God doth. 

A condition as fuch is no caufe at all of the performance of 
thePfon^ki cither natural or rA<>ral ; only the non*p erfor- 
mance of the condition is a caufe of the non performance of the 
Promife : For the true nature of a condition as fuck, is only to 
fajpeffd the ben fu. Though naturally a condition may be me- 
ritorious among naeni and for their own commodity (which 
God is not capable of) they ordinarily make only meritorious 
ads to be conditions : As God alfo doth only fuch ads as arc 
pleafing 10 him, and fuited to their proper ends. But this is 
nothing to a condition for mally, which is but to fufpend the 
benefit till it be done. 

Dircd. 26 When you find a Promife to he common or uni- 
verfal, apply it as boldly as if your name were written in it : and 
alfo when you find that any particular Promife to a Saint U but a 
branch of that univerfal Promife to all Saints > or to all that are 
iathe fame cafe, and find that the cafe and reafon of the Promife 
provetb the fenfe of it to belong toyou as well as them. 

If it be faid, that tvhofoever believeth fhallnot peri/h, but have 
ever laftini lift, John 3. 16. You miy apply it as boldly as if 
it were faid, If thou John, or Thomas be a Believer, thou fhah 
mtpertfk, but have ever lafting life. As I may apply the abfolute 
Promife of the Re/urre&ion to my fclf as boldly, as if my name 
were in it, becaufe it is all that (hall be raifed ( John 5.22, 
24, 25O 1 Cor, 15. So may I all the conditional promifes of 
pardon and glory conditionally [jf I repent and beluve.'} And 
you may abfolutely thence conclude youf certain intcrcft in the 
benefit, fo far as you are certain that you repent and be- 

And when you read that Chrift promifeth his twelve 
Apoftles, to be with them, and to reward their labours, and 
to fee that they (hall be no lofcrs by him, if they lofe their 
lives, &c. You may believe that he will do fo by you alfo. 
For though your rwi^be not altogether the fame with theirs > 
yet thisjs but a branch of the common Promife to all the faithful, 
who mud all follow him on the fame terms of fclf denial, 


a $6 Tie Life of Faith. 

Lukf*4. 26, 27, 35. Mur. ii3. Raw. 8.17, 18. And on this 
ground the promifcto Jefhua is applied, Heb. 1 3. I iri// **vjrr 
failtbee mrforfgfy thee , fcfcrftfp it is but a branch of the Co- 
ven-ant common to all the faithful 

Direct. 27. lie Jure that you lay tbeftrefl $fall y $ ur hopes on 
tbeFrotnifes of God, and venture all your bappineft on them y and 
wbenCod eaJletb to it, exfrefs tbia by forfafyg all elfc for tbefe 
bofes,tbat it may appear you realty truft Gods word, without any 
feeret hypocritical refines. 

This is the trut life, and worj^, and iryal of faith : whether 
wcbuildCo much dn the Fromift of God, that we can take the 
thing promifed for ttiwr tttafure^ and the Word of God for 
our whole fee urity. 

As Faith is called xTrufting in Gods (o it is a p radical kind 
oiTruf-, and the principal tryalofit, lyerh in for faking all 
other happincfi and hopes, in confidence of Gods promifc 
through Jcfus Chirift. 

To open the matter by a fimilitudc : Suppofc that Chiifi 
i cane again on earth as he did at his Incarnation, and (hould 

confirm his truth by the fame miracles, and other means i 
and fuppofc he fhould then tell all the Country, I have a 
Kingdom at the Antipodes, where men never die, but live in 
perpetual prosperity \ and thofc of you (hall freely jpoiTc(sir, ' 
who will part with your own eftates and Country, and go in 
* (hip of my providing, and truft me for your Pilot to bring 
you thither, and tjurVme. to give it you when you come there. 
My power to do all this, I have proved by my miracles, and 
my love and will, my offer provcth.J How now will you 
know whether a man believe thrift, and truft this promife or 
not } why, if he believe and truft him, he will go with £/j*,and 
will leave'dU, and wzlure over the Seas whitherfoever he 
condu&eth him, and in that flip which he prcparcth for him : 
Bur if he dare not Venture^ or will not leave h.s prefent Gww- 
try and pofTeflions, it is a fign that he doth ny; trvjlbim. 

If you were goii^to Sea, .and had fsVeral sfiipi and Pilots 
offered you, and you were afraid left one were unfafe, and the 
Pilot unskilful, and it were doubtful which were to be truftedi 
when after all deliberation you chufc one % and refufe the reft, and 
tcfolvc to venture your life and goods in it, this is properly 



The Life cf Faith. 257 

called trufling it. 50 truing in God, and in J t flu G'fcn/f, is 
not a t4rf epww of hi* fidejny, but a PRACTICAL ThVST-, 
and that you may be fure to undcrftand it clearly, I will once 
open the parts of it diftindtly. 

D. vines commonly tell ui that Faith is an Affiance or Trufl 
in God: and fome of them fay that this is an adt ef the undir- 
ftandixg, and fomc, that it is an ac^ of the jp/'J, and othirs hy t 
that Faith confiitcth in AJfent alone, and that Trufl orjti ffitr.ee 
is as Hope, a fruit of Faith, and not Faith itfelf : And what Af- 
fianee it fdfiSy is no fmall controvcr fie (And fo it is what Faith 
and Chriftianity is, even among the Teachers of Chriftim\) 

The plain truth is this ; as to thename of F«ir&,it fomctimc 
Cgnifietha meet Intellectual AJfent, when the ob).& requircth 
no more : And fomctime it tignificth a fraSical Irufl cr Af- 
fiance, in theTrwtfcor Truftincfs of the undertaker or pro- 
mifer, that is, in his Potter, Wifdow and Goodnefs, or honerty, 
conjunct as cxprefled in his word , and that is, when the 
matter is practical, requiring fuch a trufl. Tne former is oft 
called, The Chrijrian Faith i becaufe it is the belief of the truth 
o{ the Chrifii an Principles i and is the leading part of Faith in 
the full fenfe. But it is the Utter which is the Cbriflian Yiith, Jf hat ^ae 
as it is taken, not fecundum quid, but fimply *, net for a f rfrf,but p a [jf ia , n 
the while i not for the opinion of men about Chrft, but for 
Chriftianity it felf, or that Faith which muft be profek in Bap- 
tifm, and which hath the promifc of Juflificat ion ind Salva- 

And this Trufi or Affiance is placed rcfpe&ively on all the 
obj.ds mentioned in the beginning \ on God as the firfl effi- 
cient foundation i and on $od as the ultimate end\ as the cer- 
tain full felicity, and final objcA of the foul : On Chrifl as the 
Mediatour, and as the feemdary f$undatUn, and the guidf, and 
the fin'Jher of our faith and falvation j tfee chief fub-reveakr 
and performer : On the Holy Ghofl, as the third foundation j both 
revealing and attefiirtg the doctrine by his gifrs i And on the 
Apeflles and Prophets as his Inftruwents and Chrifl s chief entrufltd 
Mejpngers : And on the Prowife or Covenant of Chrift as his 
Iti/hutnental Revelation itfelf: And on the Scriptures as the 
tuthentickJLtcord of this Revelation and Promife. And the be- 
nefit/or srfrjcfr allthcfearc trufled, is, recmrytt Gtd, or Re- 
ft k dtmptiiH 

2 <j8 The Life of Faith. 

detnpticn and Salvation^ viz. pardon of fin, and Jsftifi:atijtr, 
Adoption, Salification and Glorification i and all things nccef- 
fary thereunto. 

This Jrujt is an aft of all the thr ee faculties : flSr tbrte 
there arej even of the wiWe w*« : Of the vitalp ji»er y the 
undemanding and the irifl ; and is mod properly called Apra- 
Qicil Irujt i fuch as trufiing a Pkyficiau with your life and 
health \ or a Tutor to teach you 5 or a Af-ff *r f govern and 
reward you > or a Sfc/p and P//;ffas aforefaid^) to carry you 
(afc through the ding.rs of the Sea : A? in this iinniirude i 
Affiance as in the under ft adding is its /fjrar to the [efficiency 
and fidelity of the F/M and ££>//> (or Pbyfician) that I trutt; 
Affiance in the *r/I7 isthe c&w/i^of this Ship, Pilot, PJiyfuian 
ro venture my life with, and refusing all others v which is 
called confent, when itfolloweth the motion and ofrtr of him 
whom we truft. Affiance in the vital power of the foul, is 
the fortitude and venturing jff upon this ch-fen Truftee : which 
is, the quieting Cin feme mcafure) disturbing fears, and the 
exim or cona:us y or firft cgrefs of the loul towards execu- 
tion . 

And whereas the quarrelling pievifh ignorance of this age, 
hith caufed a great deal of burer,rcproac- ful, uncharitable con- 
tention on both iidcs, about the qudlion, Hjw far (bcdience 
belongeth tofahh ? whether as a p*rt^ or ettd^ or fruit, or confe- 
ffuew ? In all this it is calily difcccncd, that as aU.giance or 
Jubjefiion differ (10m obedience, and hiring my fclf to a Mafier y 
dirT.reth from obeying him i and taking a man for my Tutor , 
dirTereth from learning of him v and Marriage difrcrcth from 
ctn'jugal duty \ and giving up my felf to a Pbyfician^ diftcrcth 
from taking his counfel and medicines , and faking a man for my 
Pi/of, dvrTereth from being conduced by him \ fo doth our firft 
faith or Chriftianity differ from *<2*/*/ obedier.ee to the healing 
precepts of our Saviour. It is the covenant cf obedience and 
etnfent to if, immediately enteringw into the pratlice : It is 
the /W of obedience *, orthe/o*/, or life of it, which will im- 
mediately bring it forth, and a# it. It is virtual, but not 
ttiual cbedr nee to Cbrtft ■■> becaufeit isbutthefi.ru confent to- 
his Kingly Relation to us ', unlcfsyou will call it that Inception 
from whence all ob;dicnc$ followcth. But it miy b: atlual 


The Life of Faith. 2 59 

(common J obedienct to God, where he is believed in and ac- 
knowledged before Cbrifl : And all following aQsof Faith after 
the firf* arc both the root of all other obedience, and a part of 
it; as our continued Allegiance to the Kiwg is: And as the 
Heart, when it is the fir ft formed Organ in nature, is no fare 
of the man, but the Organ to make all the parts, becaufc it is 
folitary i and there is yet no man, of whom it can be called « 
fart\ but when the man is formed, the heart is bothhisciiff 
part, and the Organ to actuate and maintain the reft. 
Objtd. But Faith as Faith is net obedience. 
Anfva. Nor Learning as Learning is not obedience to your 
Tutor: ^qt plow it gas pU wing is not obedience to your Mtf* 
^er: Or to fpeak more aptly, the continuance of your confenty 
that this man be your Tutor as fucb, is not obedience to him j 
but it is materially part of your cbedt.nce to your Father who 
commindcthiti and y our continued Allegiance or fub'yUion as 
fuch, is net obedience to your King, but as primarily it was 
the fcundatic not heart of future obedience ^ Co afterward it is 
alfo mater iity a part of your obedience, b.ing commandedby 
him to whom you arc now fubjed*. And fo it is in the cafe 
of Faith : and therefore true Faith and Obedience arc as icarly 
cenjoyncd as Life gndMition^nd the one is ever conneftd in the 
other : Faith ri fir Obedience to Chrilts healing means, as 
truftir.g and takjng a Phyftcian, is for the ufmg of his qpunfck 
and Faith is (ox love and holy obeditnee to God, which is called 
our SanGificaticn, as truftingi Pbyfician, is for health. Faith is 
implicite virtual obedience to a Saviour : and obedience to a £** 
pifAf, is explictte operating Faith or fruit. 

1. In the under ft an din g,F ait h in Gods Fnmifes hath all thefc 
a6ts contained in it. 

i. ^4 belief that Godis, and that he is perfedly powerful, wife 
and good. 

2. A belief that he is our Maker, and fo our Owner, our 
Ruler, and our chief Good (initially and finally ) delighting to d© 
good, and the perfect felicitating end and objed of the 

3. A belief that God hath expreiTcd the benignity of his 
nature, by a Covenant or Promife odife to man. 

4. To believe that -Jefue Cbrift,God and Man>\$ the Mediator 

Kka of 

2<5o ihe Life of Faith, 

of this Covenant, thb. 8 6. dc 9. 15. & 12. 24. procuring it, 
andcntruft'vd to admmifter or communicate the blcfSngs of it, 
He£. 5. 9. 

5. To believe that the H ly Ghofi is the feal and vritnefi of 
ths Covenant. 

6 To believe that this Covenant giveth pardon of fin, ind 
Jufiification and Adoption, and further grace, to penitent Be- 
1 even •> and Glorification to thofc that peifeverc in true Faith, 
Love and Obedience to the end. 

7. To believe that the Holy Scriptures or Word delivered 
by the Apofl!es y is the fare Record of this Covenant, and of the 
hHjkory and doQrine on which it is grounded. 

9. To believe that God is moft perfectly regardful and faith, 
ful to fulfil this Covenant, and that he cannot lye or break it, 
Tim 1. a Hb.6 17, 18. 

9. To b 1 eve that you in particular ire included in this Co- 
venant, as well as others, it being univerfal as conditional to 
all rfthey will r pntand believe, and no exception put in 
agiinft you to exclude you, John 3% 16. M*r^i& 15,16. 

10. To believe or know that there is nothing tlft to be 
trufted to, as out felicity and endinQezd of God-, nor as our 
way snftead of the Mediator, and the forefaid means appoint- 
ed by him. 

11. In the Wi\l % Faith or TV ult hath 1. Afimple complacency 
in God a« b-lieved to be moft perfeQly good as fore-defcribed. 

2. Ir hifh an aQual intending anddtfiring of him as our end 
andreh^le idkiy to be enjoyed in Heaven, Gal. 5. 5, 7 E^r/. 
£. I7> *$> ip. C#/. j. 1, 3, 4. 1 C#r. 13. Hr*. u. Af<if.6. 
ao, 21. 

3. It is the turning away from, and refufing all other (ccm- 
i»g felicity or ends t and rafting *// our happinefs and hopes 
upon G >d ahne. 

4. ft is the chafing Jefm Cbrift-u the only way and Me- 
diator to this end > with the refunVg of all other, J oh. 14. <S. 
and trufting all that we arc or hope for upon his Media- 

HI. hi the Vital Power, it is the cafling away all inconfiftcnt 
fears, and the inward rcfolved delivering up the foul to the 
f*tber, Son and Holy Spirit in this Covenant, entering our 


The Life of Faith. 261 

fclvts into a refold d war with the Devil, the World, and the 
F!tfr\ which in (he performance will refill us. And thus 
Faith or Tru!l is conlVituttd and completed in the true Bap- 
tifmai Covenant. 

DireS. 28. In all tbie before that you obferve the difference 
between the truth of Faith t andtbe high degrees. 

The truth of it is mod certainly difecrned by fas confiftirg 
CHOICE and TRVSf. This is true and favwg Faith and 

Pardon me that I iometirae ufe the word VENTVRING 
ALL, as if there were any uncertainty in the matter. I in- 
tend not by it toexprefs the leaft uncertainty or fallibility in 
Gods Proroife : For Heaven and Earth (hall pafs away, but 
one jot or tittle of his Word (hall not pafs, till all be fulfilled : 
But I (hall here add, 

1. Jrue Faith or Trufi may con lift whh uncertainty in the 
ferfun who belie vcth j if he believe and trufi Chrift but fo far, 
that he can cart away all his worldly creatures and hopes, even 
life it felf upon that trufi. Every one is not an Infidel, nor a* 
Hypocrite,, who muft fay, if he fpeak his heart [I am not cer- 
tain pafi all doubts, that the foul is immortal, or the G fart true.: 
but I am certain, that immortal bap fine ft is mofi deferable, and 
rndlefs mifery mofi terrible \ and that thia world is vanity, and 
nothing in it worthy t$ be compared, with the bofes which Cbrifi 
bath given us of a better life : Andtherefore upon )ufi deliberation 
I am refdwdtokt go all my finfulfleafutes, profits, and worldly 
reputation, and life it felf, whenit is inconfiften* with thofe bofes : 
And t§ take Gods Love for my felicity and end, and to trufi and 
venture abfolutely all my bappinefs and hopes on the favour of 
G$4, the mediation of Cbrifr, and the Promifes which he bath 
given us m the Goffel.~] 

I know I rtill meet with abundance of Teachers and people, 
that will fhakc the head at this doctrine as dangerous, and cry 
out of it as favouring unbelief, that any one (hould have true 
ft vir.g Faith, whodeubtttb, or is uncertain of the immortfikty 

261 The Lije of faith, 

of the foul, or the truth of the Cofrel ! but I fee fo much in hot- 
brained proud pcrfons, to be pittitd, and fo much of ffcrir* 
jwrJtjn che Church to be with tears lamented, that I mil not 
by fpeecb or filence favour their brainliek, bold afoitwns, nor 
will I fear their phrenctick furious cenfurc*. I! it be not a 
mark of a wife and good Mmiiicr of Chriil, to be utterly igni 
rant of the ftate of fouls, both his own, and all the feopl :s> 
then I will not concur tc the advancement of the reputation 
of fuch ignorance. It is enough fo pardon the great injury 
which fuch do to the Church of God, without countenancing it. 
Though this one infUncc only now mind mc of it, abundance 
more do fccond it, and tell us, that there are in the Churches 
through the wor!d> abundance of Divines, who arc tirft taught 
by a party which they moft tftecm, what is to be held and 
(aid as orthodox, and then make it their work, to contend 
for that orthodoxnefs which they were taught fo to honour, 
even with the moft unmanly and unchriftian fcorns and cen- 
fures * when as if they had not been dolefully ignorant both of 
the Scriptures, and tbemfelves, and the fouls of men, they 
Would have known, that it is the fool tb d t ragetb and h con- 
fident) and that it was not their knowing more than others, 
but their knowing lefs, which made them fo prefuroptuous j 
tnd that they are tbentfelves as far from certainty as others, 
when they condemn tbemfelves to defend their opinions: Even 
like our late Perfetiionifts, who all lived more imperfeWy than 
others, but wrote and railed (otfinlefl perft&ion, as foon as 
they did but fake up the opinion. As if turning to that opi- 
nion had made themperfefi. So men may pafs the cenfure of 
hypocrific and damnation upon themfclves when they plcafe, 
by damning all as hypocrites, whofc faith is thus far imperfect ; 
but they Fhall never make any wife man believe by it, that 
their otvnfaitb is ever the more certain or perfctt. 

As far as I can judge by acquaintance with pcrfons moti re- 
ligious, though there be many who arc afraid to (peak it out, 
yet the fir greater number of jhc molt faithful Christians, have 
but fuch a faith winch I dclcribed, *nd their hearts Uy [I am 
mot cert am, or pafi aU doubt, of tbt truth of our immortality, or •/ 
tbrGofpel j but I mU venture all my hopes and bafpmefi 9 tbtugb 
Ufa farting witHifi iifr If ufnii.2 


The Life of Fail h. 263 

And I will venture to Hy it, as the truth of Chrift, that he 
that truly cm do this, hath a finccre and favir g faith \ what- 
foevcr OpinionifiS may fay agamft if. For Chrift hath pro- 
rnidd, that be that kfetk bis hfe for hit fa{e and the Gofpe!s y 
fiaU have life evwlafiing, Mat- 10.37,38, 39, 42.fr 16. 25 & 
19. 29. Lukf 18. 30. And he hath appointed no higher cx- 
pnflions of faith, as necefTary to falvation, than denying our 
[elves, and taking up tht Crofs, and for/aking all that we have \ 
ix in one word, than Mirtyrdont ; and this as proceeding 
from the Love of God y Luke 14. 26)27,29,33 Row. 8. 17,18, 

28,29,3o,35,3^37o 8 >39- 

And it is molt evident that the fincerc have been vpea\ in 
'faith, Luke 17. 5. Andtke Apoftles [aid untotbeLord, Increafe 
cur faith, Mark 9. 24. Lnd 1 believe, help thou my unbelief 
Luke 7. 9. / have nit found fo great faith, no not in Ijrael. The 
weak^farih was the more common. 

2. And as t rue Faith or Truft may confift with doubts and 
uncertainty in the fubjed ^ fomayit with much anxiety, carc+ 
difquietment and linful/^r s which fheweth the imperfection 
of our Faith. Shall ben* much more clothe yw y Q ye of tittle 
faith? Mat. 1 6. 8. O ye of litilt faith, why re afonyni among 
yourfelves, &c. Mit. 8. 16, Why are ye fearful, ye of little 
faith? M;t. 14-31. Fcter hid a faith that could venture his 
life on the waters to come toChrift, as confident of a miracle 
upon his command : But yet it was not without fear, v. %o. 
When he favp the windboifteroUf, he was afraid ; which caufed 
Chrift to fay \_0 thou of little faith, wherefore didfi thou 
d:uht f~\ 

Ana you cannot fay that this is only a hindcrancc in the ap- 
plying aU, and not in the direQ and principal ad of faith : tor 
Lukg 24. 21. we find fome Difcip'cs at this pafs [B«t we truft- 
ed that it had been he^ wk) fhsuld have redeemed Ifrael.~] And 
v. 25, 26. Chrifi faith to them fools, and flow of heart to 
brieve all that the Prophets havefpokgn , eught not Cbrift to have 
fufferedthef; things, and to enter into bit Glory ? Luke 24. 1 r. 
The words of them who told the Apoftles, that Chrift was 
rifzn, jewed but as tales to them^ and they believed them nor. 
And v. 41 . While they believed notforjsy, and wondered. &c. 

3. Nay, a weak faith mayhavefucha fwouniogfhf, as fo 


2 64 ^ e *- 7 / e of faith. 

(ill extraordinarily in an hour of temptation, Co Tar as to deny 
Cbrtf, or thrmk from him in this tear: fa did Peter, and not 
only he, but 4// rfo Difcifles ftrfook^ hint, and flcd> Mafth. 
26 56. 

Bur yet he that according to the habituated ftate of hi* foul, 
hath [0 much Yaiih % and Love, as will caufebim to venture life and 
aP,upon the trujl which he haib to the fnmi/ts of the Gfyel, hath a 
true and faxing faih. 

And here I defire all doubting Chrlftians, to lay by the 
common miftake in the trying of their faith or truft inChnft, 
and to go hereafter upon furer grounds. Many (ay, / cannot 
believe irtrufi Chrift j*r [aivatson, for I am full of doubts, and 
fears 9 and troubles , and fur ely this is not truftingGod. Anf I. 
The queftion is nor, whether you truft hitnpcrfeQly, Co is to 
have no fears, no troubles, no doubts : but whether you truft 
him fincerely, fofaras to venture allupn him in bis way. If 
you can venture all on him, and let go all to follow him, your 
faith is true and fivmg. 

This would abundantly comfort many fearful troubled 
Chriftians, if they did bat underftand it well : For many of 
them that thus fear, would as foon as any, forfakc all for 
Chrift, and let go all carnal pleafures, and worldly things, or 
any wilful (In whatfoever, rather than forfake him > and 
would not take to any other portion and felicity than God, 
nor any other way than Chrift, and the Spirit of holincft, for 
all the temptations in the world : And yet they fear becaufe 
they fear i and doubt more becaufe they doubt. Doubring 
foul, let this refolve thee -, fuppofc Chrift and his way were 
like a Pilot with his Ship at Sea : Miny mojpc promifc to con- 
vey thee fafcly, and many pcrfwadc thee not to venture, but 
May at Land : But if thou haft fo much truft as that thou 
wilt go, and put thy fclf, and all that thou haft into this Ship, 
and forfake all other, though thou go trembling ail the way, 
and be afraid of every ftorm, and tempeft, and gulf i yet thou 
haft true faith, though it be weak. If thy fiith will but keep 
thee in the Ship with Chrift, that thou neither turn bick again 
to the flcftv, and world > nor yet take another Ship and Pilot, 
fas Mahomctanes, and thofc without the Church) undoubt- 
edly Chrift will bring thec fkfc to Land, though thy fear and 
diiiuftbciillthyfin. Fox 

The Life of Faith. 265 

— ■ — ... ... _____ 

For the hypocrites cafe is alwaiet fomc ofthefe: it Some 
of them will only truft God in fomcfmalltr matter, wherein 
their happinefs confifttth not : As a man will truft one with 
fomc trifle which he doth not much regard, whom yet he 
thinks fo ill of,that he cannot truft him in a matter of weight. 

2. Some of them will truft God for the faving of their fouls, 
and the life to come (or rather pre fume on him, while they call 
il truflingbim) but they will not truft him with their bodies^ 
their wealth, and honours % and flefhly pleafures, or their lives . 
Thcfe they arc refolved to fhift for, and fecure th.mfdves, as 
well ai they can. For they know that for the world to come, 
they muft be at Gods difpofa', and they have no way of their 
own to fhift out of his hands : whether there be fuch a life or 
no, they know not > but if there be, they will cart 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 thcm.But they will 
not lofe their prcfent part, for fuch uncertain hopes as they ac- 
count them. 

3. Some of them will truft him only in pretence and name, 
while it is the creature which they truft indeed. Becaufe 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 will , 
therefore they think that when they truft the creature, it is 
but in fubordination to God > though indeed they truft not 
God at all. 

4. Some of them will truft God and the creature joyntly ; 
and as they ferve God and Mammon, and think to make furc 
of the profperity of the body, and the falvation of the foul,; 
without loling cither of them , fo they truft in both conjunct- 
ly, to make up their felicity. Some think when they read 
Chiifts words, Mark^ 1 0.24. Hovohardis it for them that truft 
in Riches, to enter into the Kingdom of God f] that they are fate 
enough if that be all the danger \ for they do not truft in their 
riches, though they love them : He is a mad man they fay,that 
will fut his truft in them. And yctChrift intimatcth it as the 
truereafon why few that have riches can be faved, becaufe 
there is few that have riches, who do not truft in them : You 
know that riches will not fave your fouls i you know that 
they will not five you from the gr_vs> you know that 

LI they 

a 6 6 T*e Zi/e 0/ t aiti. 

they will not cure your difeafes, nor cafe your pains : And 
therefore you do not trufi to riches, either to keep you from 
fickpefs, or from dying, or from Hell : But yet you think that 
riches may help you to live mflea/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 la(U and this you take to be the 
chiefefi happinefs which a man can makefureof: And for- 
this you trujl them. The fool in Luks 12.1 9> who faid, Soul % 
tak? thy cafe, eat , drinks, and be merry , thou baft enough laid 
up for many years, did not truft his riches to make him inrnor- 
tal> nor tofave bis foul: But he trufted in them, as a provifionv 
which might fuffice for many years, that he might eat, drinks, 
and be merry % and take bit eaft\ and this he loved better, and 
preferred before any pleafurcs or happinefc which he hoped 
for in another world. And thus it is- that all worldly hypo- 
crites do truft in riches ; Yea the fooreft, do truft in their little 
poor provifions in this world, as feemingto them f*rer, and 
therefore better thin any which they can expect hereafter. This 
is the way of truftitsg in unartain riches, (viz. to be their 
fu reft happinefs) inftead of trufting in the living God, i.Tirrw 
6. 17. &.4. 10. Pfjl. 49.6. &S2-?- 

But yet becaufe the hypocrite kooweth, that he cannot 
live here alwaies,but mull die, and his riches mud be parted 
with at laft, and hearcth of a life of glory afterwards, he would 
fain have his part in that too, when he can keep the world no 
longer : And fo he taketh both together for his part and 
hope, viz* as much bodily happinefs as he can get in this 
world, and Heaven at lilt, when he muft die : not knowing 
that God will be all our portion and felicity, or none j and 
that rhe world mult be valued and ufed but for his fake, and in 
iubordination to him and a better world. 

5. Yet fome hypocrites feem to go further (though they do 
rot) for they will/ftm, even to themfelves, to refign goods, and 
life, and all things absolutely to the will of God. But the reafon 
ss, becaufe they are fecrctly petfwided in. their hearts, that 
their resignation (hall no whit deprive them of them >, and 
that God will never the more take it from them > but that 
they may poflefs as much prefent corporal felicity, in a life cf 
Religion, as if they lived in the dangerous cafe of the ungodly : 


The Life of Faith. 267 

or at Icaft , that they may keep fo much, as not to be undent or 
left to any great fuferings in the world i or at lead, their lives 
may not be called for. For they live in a time, when few dif- 
fer for Chrifti and therefore they fee little caufc to fc^r that 
they Ihould be of chat fmaller number : and it is but being a 
little the more wife and cautclous, and they hope they may 
fcapc well enough. And if they had not this hope, they would 
never give up all to Chrift. But like pcrfbns that will be libe- 
ral to their Phytician, they will offer a great deal, when they 
think he will not take it j but if they thought he would take 
all that is offered, they would offrr lefs. Or as if a fick perfon 
fhould hear that fuch a Phyfician will give him no very ftrong 
or loathfomc Phyfick i and therefore when the Phyficitn 
tcllethhim [I will be none of y tour Pbyfician unlefs you will ab- 
folutely promtfe to takf every thing which I fball give you.~\ He 
promifeth that be will do it i but it is only bcciufe he fuppoftth 
that he will give him nothing which is troubltfome : And if he 
find his cxptdation croft, he brcaketh his promife, and faith, 
If lb ad known that be would have ufed me thm, 1 Would never 
have fromifed it hint. So hypocrites by promipgive up them- 
felves abfolutely to God, and to be wholly at his will, without 
excepting life it fclf: But their hearts do fecrctly except it: 
tor -all this is becaufc they doubt sot but they may (avc 
rheir earthly profperity and lives, and be Chriftians too ; And 
if once Chrift call them to fuffcr death for him, they (hew ihen 
what was the meaning of their hearts. 

To rcafTumc the former fimilitudc * If Chrift on earth fhntld 
tfer to convey you to a Kingdom at the Antipodes, where men 
live for ever in glorious bolinefs, if you will but trufi him y and g$ 
in hie Ship, and takf him for your Tilot : Here one faith, I do not 
believe him that there is fuch a place, and therefore I will not 
go (that is, the Infidcl.J Another faith, I like my merry life 
at home, better than his glorious bolinefs ( that's the open 
tf or Idling and propbane. ) Another faith, I will live in my own 
Country, and on my own efiate, as long as I can, and when I find 
that I am dying, and can ftay here no longer, that I may b? 
furc to lofe nothing by him, I will take his offer. Another 
faith, I will go with him, but I will turn back again, if I find 
*ny dangerous ftorms and gulfs in the pafTige. Another faith, I 

LI 2 will 

2 68 The Life*/ Ftitb. 

will take mother Ship ind Pilot along with me, lefthcfhould 
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- 
fige, and therefore I will abfolutely truft him, and venture 
all, but when he meets with ftorms and hideous waves, he 
faith, This is not as I expected, and (b he turncth back again. 
But another (the true Chriftian) faith, I will venture til, and 
-wholly truft him : And Co, though he is oft afraid in dangers, 
when he fceth the devouring gulfe, yet not fo fearful as to 
turn back, but on he goeth, come on it what will > becaufe he 
knoweth that the place which he goeth to is mott defirable, 
and mortality will foon end his old profperityi and he hath 
great reafon to believe his Pilot to be trufty. 

By all this you may fee, how it comcth to pafs that Chrift 
who proroifeth life to Eelievtrs, doth yet mike fe If- deny at, and 
forfakjvg all that we have, even life itfdf, to be alfo neceffary i 
and what relation felf-denyal hath to faith, Luke 14, 26, 33, 
Nearer by far than moft confider. You may fee here the reafon 
why Chrift tryed the rich man, Lukf 18. 22. with felling all, 
and f oL whig him in hope of a reward in Heaven : And why he 
bid his Diciples, Lukf 12. 33. Sell that ye have, and give alms \ 
frovide your f elves bags which wax not old, a treasure in the 

Heavens which faileth not -And why the firft Chri* 

flians were made a pattern of entire Chrift ianiry, by felling all, 
and laying down at the Apoftles feet \ And Ananias and Sa- 
pbira were the inftances of Hypociific, who fecretly and lying- 
ly kept back part : You fee here how it comes to pafr, that all 
true Chriftiansmuftb: heart-martyrs, or prepared to die for 
Chrift and Heaven, rather than forfake him. You may plainly 
perceive that Faith it felf is an Affiance otftufting inGodby 
Chrift, even a truftingin God in Heaven as our felicity, and 
in Chrift as the Mediator and the Way •, tn d that this Truft is 
a venturing all upon him, and a forfah^ng all for God, and his 
fromifes in Chrift. And that it is one and the fame Motion 
which from the terminus a quo is called Repentance and for- 
f*kj*gall> and from the terminw ad quern is caVedTruji and 
L$ve. They that arc willing to fee, may profit much by this 
obfervation j and they that are not may quarrel at it, and talk 
againft that which their prejudice will not allow them to un- 
dcrftind. And 

The Lift, of Faith. 269 

And by all this you may fee alfo wherein the ftrengtb of 
Faith contiiicth : And that is 1 . In fo clear a fight of the evi- 
dences of truth as (hall leave no considerable jaWuVfg;, Mai. 
21. 21. So Abraham ft agger ed not at the promife of God through 
unbelief, tut was {hong in faith 9 giving glory to God, 
Rom. 4. 

2. Info confirmed a Refolution to cleave to God and Chrift 
alone, as leavcth no wavering, or looking back : that we may 
fay groundedly with Peter, Though I die, I will nor deny 
thee i which doubtleft fignified thenfome ftrengthrf faith : 
And as Paul, 1 am ready not only to be bound, but to die for the 
Name of the Lord J e fas, Ads 21. 13. 

3. In fo (Hong a fortitude of foul, as to venture and give up our 
filves % our lives, and all our comforts and hopes into the hand of 
Chrift, without any trouble or i\n(u\ fears, and to pafs through 
all difficulties and tryals in the way, without any diftruft or 
anxiety of mind. Thcfeb: the chara&ers of a ftrongand great 
degree of faith* 

And you may note how Heb. 1 1. defcrib:th Faith common- 
ly by this venturing and forfaking all upon the belief of God. 
As in Noah's cafe, verfe 7. And in Abraham's leaving his Coun- 
try, v. 8. And in his iacrificing Ifaac, v.ij. And in Mifes 
forfaking Pharaoh's Court, and chufing the rcpioach of Chrilt* . 
rather than the pleafures of fin for a fcafon, v. 24,25,26. And 
in the Ifraclites venturing into the Red Sea, v. 29 And in 
Rabab's hiding the fpies, which mud needs be her danger in 
her own Countrey. And in all thofe, who by faith fubdued 
Kingdoms, wrought Right eoufnefs, obtained Promifes, flopped the 
mouths of Lions , quenched the violence of fire, efcapedthe edge of 
thefword; out of weakpefi were made ftrong—~*Qihers were 
tortured, not accepting deliverance, that they might obtain a better 
rtfurrefiion, and others bad tryalof cruel mockjngs andfeourg- 
tngs i yea moreover of bonds and imprifonment s \ they were done J, 
they were fawn afunder, were temptea\were flain with thefword \ 
they wandered about in Sheep styns^and Goat skjns,being destitute, 
affiifad, tormented, of whom the world was not worthy: Jbey 
wandered in Vefarts and Mountains, and in ~Dens, and Caves of 
the earth. And in Heb. 10. 32, 33, dec. They endured a great 
fight ofaffligion', partly wbilji they were made a gating ftoci^, 

LI 3 htb. 

270 The Life of Faith. 

both by reproaches and a fflidiens ^ and part ly wbiijt they became 
companions of them that were jo ufed -~— And took^joy July the 
ffroilivg of their goods, k^omng in thcmfelves that they bad in 
Heaven a better andan enduring fubfiance. And thus, the jufi da 
livebyfaitb \ but if any man \ drawback^ , my fcui JbnV have no 
fleafure in him, faith the Lord. Sec alio Rom. 8. 33, 36, 
37 fcc. 

Thcfc ire the Spirits defcriptions of fiith *, but if you will 
rather take a whimficil ignorant mans defcription, who can 
only tofs in his mouth the name of FREE GRACE, and 
knowcthnot of what he fpcaketh, or what he affirmeth, or 
what that name figniricth, which he chcafcth his own foul 
with, inftead of true Free Grace it ftlf, you muft furTcr the 
bitter fruits of your own delusion. For my part I (hall fay 
thus much more, to tell you why I fay fo much, to help you 
to a right undcrftandiug of the nature of true Chriman 

1. If you undcrftand not truly what Faith is, you under- 
stand not what Religion it is that you profefs : And fo you 
call your fclvcs Chrimans, and know not what it is. It feems 
thole that faid, Lor d,xce have eaten and drunkf* in thy pre' 
fence, and prefbefied in thy Name, did think they hid been 
true Believers, Mattb. 7.21, 22. 

a. To erre about the nature of true Faith, will engage you 
in abundance of other errours, which will neceffarily arifc 
fromthitj as it did them, againft whom James difputcth, 
James 2. 14, 15, &c. about Justification by Faith and by 

3. It will damnably delude your fouls, about your own 
ftatc, and draw you to think that you have faving Faith, be- 
caufe you have that fancy which you thought was it. One 
comes boldly toChrift, Mat. 8. 19. Mafter, I wiQ follow thee 
vthitberfomer tbougoeft: But when he heard [The Foxes have 
holes, and the Birds have nefts, but the Son of man hath not when 
to lay bit beaoQ we hear no more of him. And another came 
with [a '[Good Mafter, rvhat jhati I do to inherit eternal life />] 
Luke 18. 1 8. as if he would have been one of Chrifts Difciples, 
and have done any thing for Heaven. (And it's like that he 
would have been a Chriftian, if Free Grace had been as large, 


Tie Life $f Faith. 271 

and as little grace, asfome now imagine.) But when he heard 
[let lackffi thou one thing : fell all that thou bajf, and dijbibute 
10 the poor, and thou ft; alt have treasure in Heaven: Come y fol- 
low me~^ he neat then veryfoYrotvful, for he was very rich, Luke 
18.21,22,23. Thoufands cheat their fouls with a conceit 
that they are Believers, becaufe they believe that they (hall 
be faved by Free Grace, without the faith and grace which 
Chrifl hath made necclTary to falvation. 

4. And this will take off all thofe needful thoughts and 
means ', which mould help you to. the faith, which yet you 
have not. 

5. And it will engage you in pcrverie difputes againft that 
true faith which you underftand not : And you will think, 
that you are contending for Free Grace, and for the Faith, 
when you are proud, knowing nothing, butficl^or doting about 
queflions, which engender no better birth than firifes, railings, 
evil fur mifings, perverfe difputings,&c. 1 Tim. 6. 4, 5, 

6. Lailly, You can fcarce more difhonour the Chriftian Re- 
ligion, noi injure God and our Mediatour, or harden men in 
Infidelity, than by fathering your ill-(hapen fictions onChrift, 
and calling them the Chriftian or Juftifying Faith. 

Direct. 29. Takf not all doubts and fears of your falvation, to 
he the proper e feels and figns of unbelief 1. Seeing that in many 
they arife front the mifunderfiandini of the meaning of Gods 
?romife> and in more, from the doubifulnefs of their own quali- 
fications, rather than from any unbelief of the Promt fe, or diftrufi 

It is ordinary with ignorant Chriftians to fay, that they 
cannot believe, becaufe they doubt of their own finccrity and 
falvation : as thinking that it is the nature of true faith, to 
believe that they thcmfclves arc juftified, and (hall be fayed i 
and that to doubt of this, is to doubt of the Promifes, becaufe 
they doubringly apply it. Such diftreffes hive falfc principles 
brought many to. But there are two other things beiides 
the weaknefs offaith, which are ufually the caufes of all this. 
1. Many tniftake the meaning of Chrifts Covenant, and think 
that it hath no univerfality in it i and thit he died enly for 
the £le&, and promifeth pardon to none but the Eleft (no 
not on the condition of believing. ) And therefore thinking 


2 j 2 Th e Life of Faith. 

that they can have no affurancc (hit they arc Ele& % they doubt 

And many of (hem think that the Protmfc extendeth 
nottofuch as they, becaufe of font fin, or great un wort hi- 
nefs, which they are guilty of. 

And otheis think that they have not that Faith and Repen- 
tance which are the condition of the promife of pardon and fal- 
vation : And in fomc of thefe the thing it felf may be fo ob- 
fcurc, as to be indeed the matter of rational doubtfulnefs. 
And in others of them, the caufe may be cither a mifake 
about the true nature and figns of Faith and Repentance > or 
elfe a timcrous melancholy caufclefs fufpition of themfelvcs 
But which of all thefe foever be the caufe, it is fomcthing 
different from proper unbelief or diftruji of God. For he that 
miftaketh the extent of the Promife, and thinkeththat it bc- 
longeth not to fuch as he, would believe and trufi it, if he un- 
derstood it, that it extends to him as well as others. And he 
that doubteth of his own Repentance and Faith, wty yet be con* 
iident of the truth of Gods Promife to all true penitent 

I mention this for the cure of two mifchiefs ; The firft is 
that of the prefumptuous Opinhnift, who goeth to Hell pre* 
fuming that he hath true faving faith, becaufe he confidently 
bdieveth, that he himfelf is pardoned, and (hall be faved. 
The fecond is that of the perplexed fearful ChriAian, who 
thinks that all his uncertainty of his own fmerity, and fo of 
his&lvation, is properly unbelief, and fo concludeth that he 
cannot believe, and (hall not be faved. Becaufe he knoweth 
not that faith is fueb a be lief and trufi in Ckrijr^ as mi bring u$ , 
abfolutely and mrefervediy to venture cur aU upon km 

And yet I mud tell all thefe peribns, 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 life to come, 
and of the Gofpcl it felf, is not fo ftrong and firm, as their 
never- doubting of it would intimate , or as fomc of their 
definitions of Faith, and their Book-opinions and Difputes 
import. And it hid been well for fomc of them, that 


The Life of Faith. 273 

they had doubted more, that they might have believed^ and 
been fettled better. 

Dircd. 30. Tbin\often of the excellencies of the life of faith , 
that the Motives may befiill indwngyou thereto. 

As i. It is but readable tnat God (hould be trujledy or 
clfc indeed we deny him to be God, Pfal. 20 7. 

2. What elfc (hall we trufi to > (hall wc deifie creatures, 
and fry toa/hcJ^, Thou art my Father? Jer. 2. 27. Lam. 1. 19. 
Shall we diftruft God, and truft a lyar and a worm > 

3. Trying times will (hortly come i and then woe to the 
foul that cannot trutt in God ! Then nothing clfe will fcrvc 
our turns. Then curftdbe the man that trufleth in man* and 
makfthfleflthH arm, andtvhkdraiveib bis heart frm the Lord i 
bejhab be likf the barren mldernefs y &c. 7ben none that trujted 
in himfhjU be ajhamed, Jer. 17. 5, 6. Pfal. 25.3,4. Pfal. 73. 

2*, 27,2& 

4. Gods Alfifficiency leaveth no rcafon for the lead d iftruft : 
There is the molt abfoluce certainty that God cannot fail us, 
becaufc his veracity is grounded on his cflcntial perfe- 

5. No witnefs could ever (land up agiinft the life of 
faith, and fay that he loft by trufting God, or that ever God 
deceived any. 

6. The life of faith is a conqueft of all that would diftrefs 
the foul, tnd it is a life of conftant peace and quietnefs : Yea 
it feafteth the foul upon the cvcrUfting Joyes, Though the 
mountains be removed \ though this world be turned uplide 
down, and bediiTolved \ whether poverty or wealth, ficknefs 
or health, evil report or good, perfecution or profperity be- 
fall us *, how little are we concerned in all this > and how 
little (hould they do to difturb the peace and comfort of that 
foul, who believeth that he (hajl live with God for ever. Ma- 
ry fuch confident ions (hould make us more willing to live 
by faith upon Gods Promifcs, than to live by fenfc on tranii- 
tory things. 

Direct. 31. Renew your Covenant with Chrift in his holy 
Sacrament, frequent /y, under ft andvtgly, andferiwfly. 

For 1. when we renew our Covenant with Chrift, then 
Chrift rencweth his Covenant with us i and that with great 

M m advantage 

274 The Life of Faith. 

advantage to our faith : i . In an appointed Ordinance which 
he willblcfs. 2. By a fpccial Miniftcr appointed to feal and 
deliver it to us as in his Name. 3. By a folemn Sacramental 

2. And our own renewing our Covenant with him, is the 
renewed excrcifeof/aiffc, which will tend to ftrengthen it,and 
to (hew us that we are indeed Believers. And there is much 
in that Sacrament to help the lengthening of faith : There- 
fore the frequent and right ufing of it, is one of Gods ap- 
pointed means, to feed and maintain our fpirtfual life i 
which if we negled, we wilfully ftarve our faith, 1 Cor. 11. 


Direct. 3 2. Keep all your own fromifes to God and man. 
For 1. Lyars alwaies fufped others. 2. Guilt breedcth 
fufpicioufnefs. 3. God in juftice may leave you to your &u 
ftruft of him, when you will be perfidious your felves. You 
can never be confident in God, while you deal falfly with him 
or with others. The end of the Commandment is Charity out of 
a pure hearty a good conference, and faith unfeigned^ 1 Tim. 

Direct. 33. Labour 1 9 improve your belief of every promife, 
for the inoreafe of bolinefs and obedience 1 And to get more upon 
your fouls that true Image of God in his Power, fVifdom and 
Goodnejs, which will mafy it safie to you to believe him. 

u The more the hypocrite fcemcth to believe the promifc, 

the more he boldly ventureth upon fin, and difobeyeth the 

precept) becaufe it wis but fear that retrained him ^ and his 

belief is but prefumption abating fear. But the more 1 true 

Chriftian believeth, the more he flyeth from fin, and ufeth 

Gods means, and tludicth more exad obedience > and having 

tkefe promifet) labour eth to clean (e him felf from all filthinefs of 

flefk and Spirit ] perfecting bolinefs in the fear ofGod> 2 Cor.7.1. 

And receiving a Kingdom whih cannot he moved, we muft ferve 

God acceptably with reverence and godly fear , Hcb. it. 

a8, 29. 

2. The Uker the foul is to God, the eaficr it will believe 
and truft him. As faith caufeth holinefs \ fo every part of 
holinefs bdriendcth faith. Now the three great imprcflions 
©f the Trinity upon us arcexprcfled diftinftly by the Apoftle, 

2 Jim, 

The Life ef Faith. 77 5 $ 

afw.i.j, For God katb not given w the Spirit of fear , but of 
Fofpcr^of Love, and of 'a found wind ', »yn7ju* JW/usa>o xj *>*- 
*w, fc *a9?:vttux. FotPer,Love, and a found mind or underhand* 
ing^o anfwer Gods nature as the face in the glafs doth anfwer 
our face, and therefore cannot chufc but truft him. 

Direct. 34. Lay up inyour memory particular pertinent and 
cle&r Prom'ifa, for every particular uft of faith. 

The number is not fo much i but be furc that they be 
plain and well understood, that you may have no caufc to 
doubt whether they mean any fuch thing indeed or not. Here 
fome will expe& that I (hould do this for them, and gather 
them fuch promifes. Two things diflTwade me from doing 
it at large: I. So many Books have done it already. 2. It 
will fwell thirBook too big: But take thefc few. 

a. For forgivcnefiofallfins, and Justification to penitent Bf« 

A8s 5. 3 1. Him hath God exalted with his right hand to 
be a Prince and a Saviour, to give repentance to Ifracl, and 
for.givcnefs of fins. 

AUi 13* 38, 39. Be it known unto you, that through this 
man is preached unto you theforgivenefs of fins \ and by him 
all that believe are jumficd from all things, from which j c 
could not bejuftifiedby the Law of Mofcs. 

AQs 26. 18. To open their eyes, and turn them from 
daiknefs to light, and from the power of Satan onto God, 
that they miy receive forgivenefs of fins, and an inheritance 
among them that are fan&fied, by faith, that is in me, 

1 John jr. ?. If we confefs our fins, he is faithful and juft to 
forgive us our fins, and to clcanfc us from all unrightcoufnefo 
Heb. 8. 12. I will be merciful to their umighteoufnefs,and 
their fins and iniquities I will remember no more. 

Alb 10.43. To him give aft the Prophets witneis, that 
through his Name, whoever believeth in him (hall receive re- 
in uTion ef fins. 

Luke 24. 47. That repentance and rcmiffion of tins fhouli 

be preached in his Name to ail Nations. .^ 

2. Fromiffi &f Salvation from Ull y and ptffefjion of Heaved 

John 3. itf. God fo loved the world, that he gave his only, 

begotten Son, that whofocver believeth in him, ftould not 

Mm g pcrifr; 

276 The Life pf Faith. 

pcn(h, but have evcrlafting life. v. i& He that belicverh on 

him is not condemned- ——v. 36. He that bclieverh on 

the Son, hath cverlafting life, iJobn<$. 11,12. And this is 
the record that Goi hath given us, eternal life .\ and this 1$ 

in his Son ; He that hath the Son, hath life ■ 

ASs 26. lS. before cited, 1 Tim, 1.15. Chrift Jcfus came 
into the world to fave finncrs. 

Heb. 7. 25 He is able to fave to the utmofUll that come 
to God by h.m. 

He!?. 1 ). 9. And being madeperfed, he became the Author 
of eternal falvation to all them that obey him. 

Mark^i6. 16. He that bdicveth and is baptized, (hall be 

John 10. 9. By me if my man enter in, he flnll be frved. 
John 10.27,28. My (heep hear my voice, and I know 
them, and they follow me, and I will give unto them eternal 
life, *nd they mall never pcrift r ~ 

Row. 59,10. Being jjnificd by his blood, we (hall be 
faved from wrath through him*-""* — Much more being re- 
conciled, we (hall be faved by his life. See Luke. 1 8 30. John 
4. 14.6c 6.27,40,47. & 12. 5 ). Rom. 5. 22.Ga!.6.8.i Tim. 
1. 16. 

3. Prontifes of Reconciliation, Adoption, and acceptance 
with God through Chrift. 

2 Car. 5. iS, 19, 20. God hath reconciled us to himfelf by 
jcfus Chiift, and hith given to us the miniftry of reconcilia- 
tion i to wit, that God was in Chrift reconciling the world 
unto himfelf, nor imputing their trefpaffes to them, and hath 
committed to us the word of reconciliation. Now then we are 
Arcbiflidours for Chrift,is thbughGod did befecch you by us > 
*ve pray you in Chrifts ftcad, be ye reconciled unto God : Fo* 
he hat h made him to be tin for us, who knew no fin, that we 
might be midc thcrighteoufnefsof-God in him. 

Kom. 5. 1,2, 10. Being jjftified by faith, we have peace 
with God, through our Lord Jefus Chrift > by whom alio we 
have acceft by faith, into this grace wherein we itand, and re- 

Joyce in hope of the glory of God 1 When we were 

enemies we were reconciled to God by the death of his Son. 
2 Or. 6. 1 6, 17, 18. I. will dwell jnihcm, and walk in 


I I ll I II ■■■■■■■■ I 

The Life of Faith. 27/ 

them \ and I will be their God, and they (hill be my people--. 
I will receive you, and be a Father unto you, and ye (hall be 
my Sons and Daughters, faith the Lord Almighty. 

Rom. 8. i. There is no condemnation to them that are in 
Chrift Jcfus, who walk not after the fbfh, but after the 

John 1. 12. 'As many as received him, to them gave he 
power to become the Sons of God i even to them thai believe 
onhisNimei which were born not of blood, nor ofihewill 
of the fLfh, nor of the will of man, but of God. 

Ads 10.35. In evny Nition he that fearcth God, and 
worketh righteoufnefs, is accepted of him. 

Ephtf. \ 6 He hath made us accepted in, the Beloved, 
Epbef.l. 14, 16. Col. 1. 20. 

John 16.27. The Father himWf loveth you, becaufc ye 
have loved me, and believed that I came out from God. 

4. Proniifcs of xenzwed Pardon offtns after cmverfion. 

1 John 2. 1 2. If any man lin,we have an Advocate with the 
Father, Jifus Chrift the righteous^ and he is the propiralon. 
for our fins i and not for ours only, but for the fins of the 
whole world. 

Mattb. 6. 14. Forgive us our trefpaffcs --For if we forgive 
men their trefpifTcs, your heavenly Father will forgive you--- 

James*). 15. If he have committed fins, they (hall be for- 
given him. 

Mattb. 12. 31. I fay unto you, All manner of Cm and blaf- 
phemy (hall be forgiven unto men > but the -blafphemy agiinft 
the Spirit--- 

?/*/. 103. 3. Who forgiveth all thine iniquities- — 

1 John 1.9. If we confefs our tins, he is faithful and juft t© 
forgive us our fins--- 

5. PromfetoftbeSfiritofSajittificationto Believers* and of 
divine affiances of grace. 

Luke 1 1. 13* How much more fnall your heavenly Father 
give the Holy Spit it ro them that ask him. 

Jcbn 7. 37, 38, 3?. If any man thirty let htm come to m* 
and drink: He that belicvethon mc, as the Scripture hath 
faid, out of his belly (hall flow rivers of living- water : This ha 
fpake of the Spirit, which they that believe oa him dial re- 
ceive-— Mm 3 7 i ^ 1 

27S T/je L//e of Faith, 

Jibn 4. io> 14. If thou kncwcft the gift of God, and who 
it is— thou wouldft have asked of him, and he would have 
given thee living waters--- 

Ezfkc 36. 26, 27. A new heart alfo will I give you, and a 
newfpint will 1 put within you : and I will rake away the 
/tony heart out of your flefh, and I will give you an heart of 
flc(h: and I will put niy Spirit within you, and caufe yoia to 
walk in my (Unites-- 

EseJ^. 11. 19. And I will give them one heart, and I will 
put a new fpirit within you— 

AUs 2. 38, 39. Repent and be bap* : zed every one of you in 
the Name of Jefus Chrift, for the rcmiffion of fins, and yc (hall 
receive the gift of the Holy Ghoit : For the promifc is to you, 
and to your children, and to all that are afar oil, even as many 
as the Lord our God (hall call. 

Gal. 4.6. And becaufe you are Sons, God hath tint forth 
the Spirit of his Son into your hearts, ciy ing, Abba Father. 

Prov. 1. 23. Turn you at my reproof* behold I will pour 
out my Spirit unto you i I will make known my words unto 

Rom. 8. 26 Likcwife the Spirit helpcth our infirmities; 
for we know not what we (hould pray for as we ought i but 
the Spirit it (elf makcth intcccrffion for us, with groanings 
which cannot be uttered. 

6. Promifes of Gods giving his grdec to all that truly defire 
and fcek it* 

Mattb. 5 6. BhrlTcd are they which hunger and thirft after 
righfeoufnefs, for they (hall be filled. 

If a. 55. i. Ho, everyone that thirtieth, come yc to the 
waters, and he that hath no mony ; come ye, buy and eat, 
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 fatnefs. Eneline your 
car, and come unto me \ hear and your foul (hall \ive y and I 
will make an evcrlafting covenant with you— v. 6. Seek yc 
the Lord while he may be found i call upon him while he is 

Rev. 22. 17. Let him that is athirft come i and whofoevcr 
will, let him take the water of life freely. 

* 7, P rmifts 

The Life of Faith. 279 

7. Fromifes of Gods giving us all that we pray for according to 
his prcwifes and wiV. • 

Mat. 7. 7, 8, 1 1 • Ask, and it (hall be g! vjn yo'J i fcek, and 
yc (hall find i knock, and it (hall be opened ro you ; for every 
one that askcth,receiveth> and he that feckerh rlndeth \ and 
to him that knocktth, it (hall be opened--- If ye being evil 
know how to give good gifts unto your children i how much 
more (hall your Father which is in Heaven, give good things 
to them that ask him ? 

Matt h. 6. 6. Pray fo thy Father which is in fecref, and thy 
Father which (ceth in fecret, (hall reward thee openly. 

John 14. 13, 14.& 1$. 16. & 16. 23. John 15.7. If ye 
abide in me, and my words abide in you, yc (hall ask what yc 
will, and it (hall be done unto you. 

1 John 5. 14, 1 5. And this is the confidence which we have 
in him, that if we ask any thing according to his will, he hear* 
cth us. And if we know that he hcareth ur, whatsoever we 
ask, we know that we have the petitions which we dciired 
of him. 

1 John 3. 22. And whatfocver we ask, we receive of him, 
becaufe we keep his Commandments, and do thofc things 
which are pleating in his fight. 

Prcv. 15.8, 29. The prayer of the upright is his delight- 
He hearcth the prayer of the righteous. 

1 Pet. 3. 12. The eyes of the Lord are over the righteous, 
and his ears are open to their prayers -- 

8. Ihat God will accept weak prayers and groans, which 
want exprejJidHs, ij they he fine ere, 

Row. 8. 26, 27. The Spirit helpeth our infirmities- -The 
Spirit it fclf makcth intcrceffion for us, with groanings 
which cannot be utteted : And he that fcarcheth the hearty 
knowcth what is the mind of the fpirit. 

Gal. 4. 6. --Crying, Abba, Father. 

PfaL 77. 3. I remembred God, and wis troubled, and my 
fpirit was overwhelmed— 

PfaL 38. ?. Lord, all my deflrc is before the? ,and my groan- 
ing is not hid from thee. 

Lukf 1 8. 1 4. God be merciful to me a (inner. 

9. Promifes of all things in general which we want, and which 
art truly for wr good. PfaL 


The Life of Faith. 

Pfal. S4. Ii.« For the LordGoi is a Sun and Shield: the 
Lord will give grace and glory : no good thing will he With- 
hold from chem thar walk uprightly. 

Tfal. 34. 9, 10. O fear the Lord ye his Saints i for there is 
no want to them that fear him—They that feck the Lord 
{hall not want any good thing. 

Rom. 8 28, 32 All things work together for good to them 
that love God---He that fparcd not his own Son> but gave 
him up for us all, how fh ill he not with him alfo freely g<ve 
us all things? 

M&ttb. 6. 33. Seek flrft the Kingdom of God and his righ- 
tcoufnefa» and all thefc things (hall be added to you. 

2 Per. i. 3. According as his divine power hath given us 
all things thar pertain to life and godlmtfs. 

1 Tim. 4. 8. But godlincfs is profitable to all things, hiving 
the promile of the life that now is, and of that which is to 

10 Promifes of a bkfling on them tbaifincerely bear and read 
GodsJVord^ and ufe bu Sacraments andotber means. 

lfa. 55. 3. Enclinc your car and come unto mz> hear and 
your fouls (hall live. 

Read tbe Eunuchs convex fion^ in A<9s 8. tvbt> wds reading 
the Scripture in bit Chariot. 

1 Pet. 2. 1. Laying afidc all malice, and all guile and hy- 
pocrifie, and envies, and evil fpeakings, as new born babes de- 
lire the fincerc milk of the word, that ye may grow thereby. 

Rev, 1. 3. BlelTed is he that rcadcth, and they that hear the 
words of this Prophecy, and keep thole things that are writ- 
ten therein. 

Pfal. 1. 1,2* BlelTed is the man that walketh not in the 
counfel of the ungodly- -But his delight is in the Law of the 
Lord, and in his Law doth he meditate day and night. 

Mattb.j. 24, 25. Whofoever heareth thefc fayings of mine, 
and doth them, 1 will liken him to a wife man, that built his 
houfe upon a rock, &c 

LukfS. 21. Rather blcfled are they that hear the Word of 
God and do if. 

Luke 10. 42. Mary hathchofen that good part which (hall 
not be taken from her. 


Tie Life of Faith. *8i 

M*r^. 23,24. ii any man have cais to hear, let him 
hear-- And unto you that hear (hall more be given— 

ifftjl 1. 14. Who (hall tell thee woids whereby thou and 
all thy houlhold (hal'i be faved. 

1 Tiw.4. 16. Take heed to thy fclf and unto the do&rinc, 
and continue therein » for in doing this thou (halt both fav« 
thy felf, and them that hear thee. 

Ffal. 8?. 15. BlclTed is the people that know the joyful 
found ! they (hall walk O Lord in the light of thy counte- 
nance, in thy Name (hall they rejoyce all the day-- 

Heb. 4. 12. The Word of God is quick and powerful, &c. 

1 Cor. 10. 16. The cup of bltfling which we blefs, is it not 
the communion of the blood of Chiilt? The bread which wc 
break, is it not the communion of the body ofChrift ? 

Maitb. 18.20. FOi where two or three arc gathered toge- 
ther in my Name, there am I in the midtt of them. 

lfa.$. ;. \r.a the Lord will create upon every dwelling 
place ot Mount Z:on, ind upon her Affcmblies, a cloud and 
(moke by day , and the mining of a flaming tire by night • 
for upon all the glory (hall be a defence. 

1 1. Promifes to the bumble, mtc\ andl&vtly. 

Maitb. 5. 3, 4, 5. Blefled are the poor in fpirit , for theirc 
is the Kingdom of Heaven. Blefled are they that mourn \ for 
they (hall be comforted. Blefled are the meek , for they (hall 
inherit the earth. j 

Mattb. 1 1. 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 » for I am meek and lowly in heart * 
and ye (hall find reft unto your fouls : for my yoak is cafie, 
and my burden is light. 

Tfdl. 34. 18. The Lord is nigh to them that are oft 
broken heart, and faveth fuch as be of a contrite fpirit. 

Pp/,51. 17. The facrifices of God are a broken fpirit : a 
broken and a contrite heart, O God, thou wilt notdefpifc. 

lfa. 57, 15. For thus faith the high and lofty One that in- 
habited eternity, whofc Name is holy, I dwell in height and 
holincfs (or in the high and holy place) with him alfo that is* 
of a contrite fpirit, to revive the fpirit of the humble, and t* 
revive the heart of the contrite ones. 

Nr If*. 

282 The Life of Faith. 

If*. 66. 2. To this man will I look, even to him that is 
poor, and ofa contrite fpirif, and trembleth at my Word. 

Lj/^4. 18. The Spirit of the Lord is upon me: he hith 
tnointcd mc to preach the Gofpel to the poor : he hith fent 
me to heal the broken hearted, to preach deliverance to the 
captives, and recovering of light to the blind, and to fct at li- 
berty them that arc bruifed--- 

Jawes 4. 6. He giveth grice to the humble. 
Mattb. 18. 4. Whofocvcr mall humble himfclf as this little 
child, the fame is grcatcft in the Kingdom of Heaven. 

Mattb. 23. 12. He that (hall humble himfelf {hall be ex- 

James 4. 10. Humble your fclves in the fight of the Lord, 
indhc (hall lift you up. 

Frov. 3.34. He giveth grace to the lowly. 
1 2. Fromifa to tht feaceable and feace-nakers. 
Mattb. 5.9. BlelTed arc the peace-makers i for they (hall 
be called the children of God. 

James 3.17, 18. The wifdom from above is firft pure, then 
peaceable, gentle, carle to be intrcared— And the fruit of 
righteoufnefs is fown in peace, of them that make peace. 

2 Cor. 13. 11. Bcperfcdti be of good comfort > be of one 
mind i live in peace > and the God of Love and Peace Shall be 
with you. 

Frov. 12. 20. To the councellours of peace is joy* 
Rom. 1 5. 3 3. & 1 6. 20. Phil. 4. 9. The God of peace (hall 
be with you, dec. (hall bmifc Satan under your feet fhoxtly — 
Giace and Peace arc the blefling of Saints. 

1 3 . Fromifes to the diligent and laborious Chrtfiianl 
lieb. Ii. 6. He that comcth to God, muft believe that God 
is, and that he is a rewardcr of them that diligently feck 

Frov. 1 3. 4. The foul of the diligent (halt be made fat. 
1 Or. 15 58. Be fiedfaft, unmoveable, alwaics abounding 
in the work of the Lord, forafmuch as yc know that your la- 
bour is not in vain in the Lord. 

a Fet. ir 10. Give diligence to make your calling and 
•k&ion furc i for if ye do thefc things, ye (hall never fail. 
% Fit. 1. 5, 8, Giving all diligence, add to your faith, vcr* 


The Life of Faith. 2 8 

tuc, and to vertuc knowledge, &c. For if thefe things be in 
you and abound, they mike you that you (hall neither be 
barren, nor unfruitful in the knowledge of Jefus Chrift. 

2 Cor. 5 . 9. Wheicforc we labour, that whether prefenror 
ibfenr, we may be accepted of hirr. 

Matth. 6. 33. Seek rirft the Kingdom of God and his righ- 
teoufnefs, and all thefc things (hall be added to you. 

1 Cor. 3. 8. Every man (hall receive his own reward, ac- 
cording to his own labour. 

M^tb. 1 1. 12. The Kingdom of Heaven fuflercth violence, 
and the violent take it by force. See Prov^.^&c. 6c ^f.to 14. 
& 6 20, &c & 7. I, &c. 8c 8, & 9. throughout. 

14. Frcwifes \o the-faXient waiting Cbrift idn. 

Htb. 6. 1 1, 12. And we dtfire that every one of you do 
(hew the fame diligence, to the full afTurance of hope unto the 
end, that yc be not flothful, but followers of them, who 
through faith and patience inherit the promifes. 

James 1. 3,4. Knowing that the trying of your faith work- 
eth patience •, but let patience have its perfect work, that yc 
may be perfect and entire, wanting nothing. 

Pfal. 27. 14. Wait on the Lord •, be of good courage, and 
he (hall ftrengthen thine heart i wait, I fay, on the Lord. 

•P/i/. 37. 7, 9, 34. Reft in the Lord, and wait patiently far 
him— Thofe that wait on the Lord (hall inherit the earth. 
Wait on the Lord, and keep his way i and he (hall exalt thct 
to inherit the Land. 

Frov. 20.22. Wait on the Lord, and he (haflfave thee. 

I/tf.30. 18. Bleffcd arc all they that wait for him. 

//>. 40. 3 1 . They that wait on the Lord (hall renew their 
ftrength •, they (hall mount up with yfrngs as Eagles > they 
(hall run, and not be weary •> they (hall walk,and not be faint. 

Ifa. 49.23. They (hall not bcafliamcd that wait forme. 

Lam. 3.25. The Lord is good to them that wait for 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. 

Rom. 8. 25. But if we hope for that wcfccnot,thcn do wc 
with patience wait for it. 

G^.5.5. For wc through the Spirit wait for the hop: of 
rightcoufnefs by faith. 

No 2 ttfef. 

2g + The Lift of Faith t 

i thef. 3,. 5. The Loid diredfr your hearts into the Love of 
God, and the patient waiting for Chrift. 

R$m. 2. 7. To them who by patient continuance in well 
doing, feck for glory, honour and immortality, eternal life. 
Heb. 10. 36. Ye have need of patience, that after ye have 
done the will of God, ye may inherit the promifc. 
15. Promifes to fine ere Obedience. 

Rev. 21. 14. BlclTcd are they that do his Command- 
■aents, that they may have right to the tree of life, and may 
enter in by the gate into the City. 

John 3. 22. Whatfoever we ask, we receive of him, becaufe 
we keep his Commandments, and do thofe things that are 
pleafmg in his fight, v. 24. He that kcepeth his Command- 
ments, dwelleth in him, and he in him. 

John 14. 21. He that hath my Commandments, and kecp- 
eth them, he it is that loveth me : and he that loveth me,(hall 
beloved of my Father, and I will love him, and manifcft my 
felf to him. 

John 15^ 10. If ye keep my Commandments, ye (hall* 
abide in my love » even as I have kept my Fathers Command- 
ments, and abide in his love. 

1 Cor. 7. 19. Circumcifion is nothing, and uncircumcifio» 
is nothing, but the Commandments of God; See Pfal. II*. 1. 
&119. 6. Prov. 1.20, 21, 22, &c. Jfa. 48. 18. Pfal. 19. 

*> 9, &c. 

Heb. 5.9. He became the Author of eternal falvation to all 
them that obey him. 

Rev. 14. 12. Here are they that keep the Commandments 
•f God, and the faith of Jefus. 

1 John j, 3. For this is the Love of God, that we keep hi* 

Ecslef. 12. 1 3, 14. Let us hen the conclusion of the whole 
matter: Fear God, and keep his Commandments * for this 
ss the whole duty of man i for God (ball bring every work urn* 
to judgement, dec. 

\* Matth. 5. 8. BlcfTcd are the pure in heaif, for they (hall fee 

James 2.24. You fee then how that by woiks a man is ja- 
flihed, and not by faith only. 

in- — ■ — ■ » 

The Life of Faith. 285 

Rom. 2. 6, 7, 10. Who will render to every man according 
to his deeds: To them who by patient continuance in well 
doing, fcekfor glory, and honour, and immortality, eternal 
life-- Glory, honour and peace to every man that workcth 

AGs 10. 35. In every Nation he that fcarcth God, and 
workcth righteoufnefs, is accepted with him. 

Rom. 6. 16. Of obedience unto righteoufnefs. 

i John 3. 7. He that doth righteoufnefs is righteous, cvea 
as he is righteous. 

James $. 18. The fruit of righteoufnefs is fown in peace 

Gal 6. 8. He that foweth to the Spirit, (hall of the Spirit 
reap life everhfting. 

Rom. 8. 13. If by the Spirit ye mortific the deeds of the 
body, ye (hall live. 

16. Protvij ' i totbemtbjt love God. 

Row. 8. 28. All things work together for good to them 
that love God. 

I Cot. 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. 

Jama 1. 12. He (hall receive the Crown of life, which Goi 
hath promifed to them that love him. 

fames 2. 5. Rich in faith, and heirs of the Kingdom, which 
God hath promifed to them that love him. 

John 14. 21. He that loveth me, (hall be loved of my Far 
ther, and I will love him, and will msnifeft my felf to him. 

frov. 8.17. I love them that love me. 

John 14, 15. Ifytlovcmc, keep my Commandments, and 
I will pray the Father, and he (hall give you another Com- 
forter, tkathe may abide with you forever. 

John 16. 27. The Father himfclf loveth you, becaute y* 
have loved me, and believed— 

17. Promifestotbem that love the godly, and that are met- 
mful % and do the wrkj of love. 

John 13.3;. By this (hall all men know, that ye are ray 
Difciples, if ye have love one toanofher. 

Gal. 5. 6, 13, 22* In Chrift Jefas neither circumeifion 
ayaikth any thing, nor uncircumriiion, hut faith which 

Nn $ workcth. 

2 86 The Lip of Fait A. 

workcth by love-- By lovcfcrvc one mother > for aU the Law 
is fulfilled in one word i in this, Thou (halt love thy neighbour 
as thy felf. The fruit of the Spirit is love, joy, peace, long-fuf* 
fcring, gentlenefs, goodnefs-- Againft fuch there is no Law. 

Rcb.6. 10. God is not unrighteous to forget your work 
and labour of love. 

i Jobn$. 14. We know that we have piiTcd from death 
to life, becaufc we love the brethren. 18. My little children, 
let us not love in word, nor tongue, but in deed and in truth : 
And hereby we know that we arc of the truth, and (hall at'- 
fure our hearts before him. 

1 John 4. 7. Beloved, let us love one another, for love is of 
God, and every one that love(h is born of God, and knowcth 
God— v. 16. God is Love, and he that dwtlleth in Love, 
d wellcth in God, and God in him. v. 12. If we love one ano- 
ther, God dwelleth in us, and his love is perfected in us. 

2 Cor. 9. 7. God loveth a chcarful giver, v. 6. He that 
foweth bountifully, (hall reap bountifully--- 

A/if.5.7,BleiTed are the mcrciful,for they (hall obtain mercy. 

Mtttb. 10.41,42. He that receiveth a Prophet in the 
name of a Prophet, (hall receive a Prophets reward \ and he 
that receiveth a righteous man, in the name of a righteous 
man, (hall receive a righteous mans reward. And whofoevcr 
(hall give to drink to one of thefc little ones, a cup of cold wa- 
ter only in the name of a Difciplc, verily I fay unto you, he 
(hall in no wife lofe his reward. 

Mattb. 25.34, 40, 45. Come ye blcffcd of my Father, in- 
herit the Kingdom— Verily I fay unto you, in as much as ye 
have done it unto one of the leaft of thefc my brethren, ye have 
done it unto me— The t ightcous fhall go into life eternal* 

Hcb. 13.16. But to do good, and to communicate, forget 
not i for with fuch (acririccs God is well pleafed. 

Fbil. 4. 17. I defire fruit which may abound to your ac- 

2 Cor. 9. 9. As it is written, He hath difperfed abroad \ he 
hath given to the poor • his rightcoufhefs remainethfor ever. 

1 %. Promt fes to the poor and ntedy Cbriftians. 

Mattb. 6*. 30, 32, 33. If God fo clothe the grafs of the field, 
which to day is, and to morrow is cat iato the Oven, (hall he 


Tie Life #/ Fdith. 287 

not much more clothe you, O yc of little fakh ? Your heaven * 
ly Father knowech that ye have need of all thefe things. Bat 
feck yctiift the Kingdom of God and his righteouinels, and 
all thefe things (hall be added to yea. 

ffe£. 13.5. Let your conventions be without covetouf- 
nefs, and be content with fuch things as yc have : for he hath 
faid, I will never fail thee nor forfake thee. 

Jama 2. 5. Hah not God chofen the poor of this world, 
rich in faith, and heirs of the Kingdom ? 

Ffjl. 34. 10. They that feck the Lord (hall not want any 
good thing. 

Pfal. 23.1. The Lord is my Shepherd, I (hall not want* 
Pfal 4. 1 p. My God (hill fopply all your need. 
Phil 4. 1 1, 1 2, 1 3, I have learned in whatfoever ftate I am, 
therewith to be content. I know both how*tobe abafcd, and 
I know how to abound > every where, and in all things I ana 
inftrudttd, both to be full, and to be hungry , both to abound* 
and to furfcr need. 

Pfal 9. 18, The needy (hall not alway be forgotten : the 
expectation of the poor (hall not perifh for ever. 
1 9. Promfcs to the offreffedsnd wronged Cbrift'un. 
Pfal. 12. 5, 6, 7. For the opprcflion of the poor, and for 
the fighing of the needy, now will I arifc, faith the Lord : I 
willfet him in fafetyfrom him that putTcth at him —Thou 
fhalt keep them OLord.thou (halt prefcrve them from this ge- 
neration for ever. 

PfaL 35-io. All my bones (hall fay, Lord, who is like unto 
thee, whfch dclivcrcft the poor from him that is too (trong for 
hicn, yea the poor and the needy, from him that fpoilech 

'Pfal 40. 17. But I am poor and needy, yet the Lord chink* 
eth on me i thou art my helper and deliverer. 

pfal 4.2. 2, 4, 12, 1 3. He (hall judge thy people with rigl> 
teoufnefsi and thy poor with judgement— He (hail jadge* the 
poor of the people \ he (hall fave the children of the needy i 
and (hall break in pieces the opprcflbr. For he (hall deliver 
the needy when he crycth ', the poor alfo, and him that hath 
no helper, He (hall (pare the poor and needy, and (hill fave 
the fouls of the needy : He mall redeem their fouls from 


a 8 8 The Lije of Faiik. 

deceit and violence, and precious (hall (Ken blood be in hi» 

ffsl.1 13. 7. He nifeth up the poor out of the daft, and 
lifrcth the needy out of the dunghill. Sec If*. 35. j, 4, 5. & 
14.30.^6.9.8. I/k. 51.13. 

Ecc/r/. 5.8. If thou feeft the opprclfion of the poor, and 
violent perverting of judgement and juiiicc in a Province,mar« 
vel not at the matter : for he that is higher than the higheft, 
icgardeth i and there be higher than they. 

20. Promi/es to the ferfecuted tfbo/ufferfor right eoufntfs. 

Mattb. 5. io, 11,12. Blefltd arc they which are persecuted 
for righteoufnefs fake > for theirs is the Kingdom of Heaven. 
Blefled are ye when men (hall revile you, and perfecutc you, 
and fay all manner of evil againft-you falfly, for my fake. Re- 
joyce and be exceeding glad > for great is your reward in Hca* 
vtn: for fo peifecuted they the Piophcts which were before 

Mattb, 10. 28, 29, 30,31,32. Fear not (hem which kill the 
body, but are not able to kill the foul — Axe not (wo Sparrows 
fold for a farthing, and one of them (hall not fall on the ground 
without your Father : But the very hairs of your head arc all 
numbered : Fear you not therefore > ye are of more value 
than many Sparrows. Whofocvcr (hall confefs roe before 
men, him will I confefs alfo before my Father which is in Hea- 
ven — v. 39. He that lofeth his life (or my fake, (hall find it. 

Mattb. 19.29. And every one that hath forfaken houfcs,oi 
brethren, 01 filters, or father, or mother, or wife, or children, 
or lands, for my Names fake, (hall receive an hundred-fold, 
and (hall inherit cverlafting life. 

a Tbef. 1. 4, 5, 6. Your patience and faith in all your perfe- 
ctions and tribulations which ye fuflcr, is a manifeft token 
of the righteous judgement of God, that ye may be counted 
worthy of the Kingdom ol God, for which ye alfo furTer : 
feeing it is a righteous thing with God to recompence tribu- 
lation ro them that trouble you > and to you who arc troubled, 
reft with us— when Chrift (hall come to be glorified in hie 
Saints, and admired in all them that believe— 

AH< f. 4. Saul, Saul, why perfecutcft thou cae > 

Read Rm.t.ii. U tbt tnd, & Rtv. 2. fc 3d. * Htb.ii.ic 12. 

1 Cor. 

The Life of Faith. 289 

1 Cor. 10. 13. There hath no temptation taken you, but 
fuch as is common toman : but God is faithful, who Will not 
ftttfer you to be tempted above that ye are able j but will with 
the temptation alfo make a way to efcape, that ye may be able 
to bear it. 

1 tint* 2. 9,10,11,1a. I farter trouble as an evil doer unto 
bonds \ but the Word of God is not bound t I endure all 
things for the Elcdts fake— It is a faithful faying: For ifwc 
be dead with him, we (hall alfo live with him : Ifwc fuffer, 
we (hall alfo reign with him. 

Row. 8. 17, 18. If fo be that we fuffer with him, that wc 
t may be alfo glorified together. For I reckon that the futfer- 
. ing« of this prefent time, are not worthy to be compared with 
the glory ready to b: f evealed on us. 

1 Cor. 4.. 17. For our light affliction which is but for a mo- 
ment, workcth for us a far more exceeding eternal weight of 

1 Pet. 3. 14, 15. But it ye fuffer for right eoufntfs falfcc,hap- 
pyareye: and be not afraid of their terrour, neither be 
troubled. Read 1 Pet. 4. 12, 15, 14, 15, 16,18,19. Rom. 5. ij 


1 Ptt. 5.10. The God of all grace, who hathu:alled us to 
his eternal glory by Chrift Jcius, after ye have fufTered a while, 
make you perfect, ftabli(h. (lengthen, fettle you--' 

21. Promifes to the faimful in dangers, daily and ordinary, 
or extraordinary. 

Pfal. 34. 7. The Angel of the Lord encampeth round about 
them that fear him *, and dehvereth them. v. 17. The righte- 
ous cry, and the Lord hearcth and delivcrcth them out of all 
their troubles, v. 19, 20,22. Many aie the afflictions of the 
righteous *, but the Lord delivcrcth him out of them all. He 
kecpeth ail his bones, not one of them is broken. The Lord 
redeemeth the foul of his fervants i and none of them that trull 
in him (hall be dcfolate. 

Pfal. 91; 1. He that dwelleth in the fecret place of the moft 
high, (hall abide under the tabernacle of the Almighty, v. 2, 3. 
I will fay to the Lord, He is my refuge and my tortrefs i my 
God, in him will I fruit— -Surely he will deliver thee from tht 
fnarcof the fowler, and from the noifome Pcftilcncc— v. 5, 

Oo Thou 

290 f lhe Life of Faith. 

Thou (halt not be afraid for the tcrrour by night— v. 1 1,1s. 
For he (hill give his Angels charge over thee, to keep thec in 
all thy waits. They (hall bear thec up in chcu hands, left thou 
dafh thy foot againft a (lone, Read the while— 

Pfal. 121. 2, 3,4,5 6 7,8. My hclpcomcth from the Lord, 
which made Heaven and Earth. He will not furTcr thy foot to 
be moved > he that keep;th thee wilKnot flumbcr~-The Lord 
is thy keeper ••> the Lord is thy (hide upon thy right hand : 
The Lord (hill prefcrvc thee from all evil ^ he (hail prcferve 
thy foul. The Lo d (hall prefcrvc thy going out, and coming 
in, from this time forth, and even for ever more. 

Pfal. I45. 20. The Lord prefcrveth all them that love 

Pfal. 31.23 6c 97. 10- & 1 16. 6. Prov. 2. 8. JA43. 2. When 
thou patieft thorow (he waters I will be with thee— 

1 Pit. 5. 7. Catling all your care on him i fox he careth for 

22. Promifesfr help againft Temptations, to believers. 

1 Cor- 10. i$.befere cited, 2F<r.2.o. The Lord knoweth 
how to deliver the godly out of temptations. 

Compare Matt h. 4. where Chrift was tempted even to worjbip 
tbeT>evil, &c. with Heb, 4. 15. & 2. 18. For we have not an 
HighPricli which cannot be touched with the feeling of our 
infirmities, but was in all points tempted like as wc are, with- 
out iln-«-Whereforcin all things it behoved him t© be made 
like unto his brethren, that he might be a merciful and faithful 
HighPricft, in things God- ward for us— For in that he him- 
fclf hath fufTcred b.ing tcraptcd,hc is able to fuccour them that 
are tempted. 

James j. 2. My Brethren, count it all ioy when yc fall into 
divers temptations (that is, by fuflfcrings for Chrift.J v. 12. 
Bleflcd is the man that endureth temptation : for when he is 
tryed, he (hall receive the Crown of life. 

2 Cor. 12. 9. My grace h fufficient for thee : My (trength 
is made perfect in weaknefs. 

Phil. 4. 13. I can do all things through Chrift which 
fcrcngthencth me. 

1 Pet. 5. 9. Whom reftft,ftcdfafl in the faith : with v. 10. 

James 4. 7. Rcfift the Devil, wd he will flee from you. fyb- 
*.i9;ii,&c. Rom. 

The Life of Faith. 291 

Rom. 6. 14. For (in (ball not have dominion over you > for 
yc ire not under t he Law, but under Grace. 

John 16.33. Be of good cheer, I have overcome the world. 

i John 5.4. This is the victory thatovercometh the world, 
even our faith. 

23. Promifesto them that overcome andperfevere. 

Rev. 2. 7. To him that overcometh will I give to eat of 
the tree of life; which is in the midft of the Paradifc of Qod. 

V. 1 1. He that ovcrcometh (hall not be hurt of the fecond 

V. 17. To him that overcomcth will 1 give to eat of the 
hidden Manna, and will give him a white (tone, &c. V. 10. Be 
faithful unto death, and I will give thee a Crown of life. 

V. 26 , 28. He that ovcrcometh and kecpeth 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 I received of 
my Father : and 1 will give him the morning itar. 

Rev. 3 5. He thatovercometh, the fame (hall be clothed 
in whuerayment, and I will not blot out his name out of 
the book of life i but I willconfefs his name before my Father, 
andbeforehis Angels. V. \i\ Him that ovcrcometh will I 
make a pillar in the Temple of my God, acid 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 Jerufalem, which 
cometh down out of Heaven from my God, and my new 

V. 2 1. To him that ovcrcometh will I grant to fit down 
with me on my Throne, even as I overcame, and am fet down 
wi^h my Father on his Throne. 

$cbn 8 31. If ye continue in my word, then arc ye my 
Difjbiplis indeed', and ye (hall know the truth, and the truth 
(hall make you free. 

Col. 1. 22, 23. To prefent you holy and unblameable, and 
unrcproveablc m his fight s U ye continue in the faith,ground- 
ed and fettled, and b: not moved away from the hope of the 
Gofpcl — 

John 15. 7. If ye abide in me , and my words abide in 
you, ye (hall ask what yc will, and it (haUVbedone unto 

Oo z Matth. 

292 The Lije of Faith. 

Mattb. 10. 22. He that erdureth to the end (hall be faved- 
i 14. Promifes to believe in fickjtefs and at death. 

1 Cor. 1 1.32. But when wcaie judged, we uc chaftencd 
of the Lord, that wc fhould not be condemned wich the 

Heb. H. 6,7,8,1 1. For whom the Lord loveth,he chaftcn- 
cth, and fcourgeth every Son whom he rcccivcth : If ye cn- 
dur e chaftcning, God dealeth with you as wirh Sons-. Shall 
wc not be in fubjc&ion to the Father of fpirits, and live.-But 
he for oaf profit, that we might be partakers of his holincfs ; 
Nochafkningfor the prtfent fecmeth fo be joyous, but grie- 
vous i nevcrthelefs afterward it yieldcth the peaceable fruit 
of righteoufnefs to them which arcexercifed thereby. 

James 5. 14. Is any fick, let them fend for the Elders of 
thcChurch---The prayer of frith (hall fave the iick, and the 
Lord ftuli raife him up, and if he have committed lins, they 
tball be forgiven him. 

Jcint 1 1. 3. He whom thou loveft is fick— 

PP/.4I. 1, 2, 3. BleiTcd is the man that confidercth the 
poor : the Lord fhall deliver him in time of trouble. The 
Lordjfhall prcfervc him and keep him aIive--Thc Lord 
will ftrcngthen him upon the bed ©I languifhing : Thou wilt 
make all his bed in his ficknefs. 

2 Cor. 5. 1, &c. For we know that if our earthly houfe of 
this tabernacle were diflblvcd, wc have a building of God, an 
houfe not made with hands, eternal in the Heavens. For in 
this we groan carncftly, defiling to be clothed upon, wkh our 
houfe which is from Heaven— For we that are in this tabcr- 
sacle do groan, being 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 
fame thing is God , who alio hath given to us the earned of 
the Spirit. Therefore we arc alwaics confident, knowing that 
wht'ft we arc at home in the body, we are abfent from the 
Lord, f For wc walk by faith, not by fight) wc arc confident 
1 fay, and willing rather to be abfent from the body, and to be 
prcient with the Lord. 

Phi/. 1. 20, 21, 23, Now alfo Chrift fhall be magnified in 
my body, whether it be by life or by death. For to me to 


The Life of Faith. 1&3 

live is Chrift, and ro die is gin- * I am in a ftrait betwixt two, 
having a dctirc to depart, and to be with Chrirf, which is fit 

Luk> 23. 43. To day Quit thou be with me in Piradife. 

Rw. 14 13. I heard a voice from Heaven, <aymg to me, 
write, Blcffcd are the dead, which die in the Lord, from 
henceforth •, yea, kith the Spirit, that they may reft from 
their labours, and their works do follow them. 

Htb. 2. 14. Fonfmuchas the children are partakers of flcfti 
and blood, he alfo himfelflikewifc took part of the fame, thit 
through death, he might deftroy him that had the power of 
death, (hat is, the Devil * and deliver them who through fear 
of death, were all their life timeiubjed to bondage. 

ffal. 68. 20. He that is our God, is the God of falvafion, 
and to God the Lord belong the liTues from death. 

2 Tim. 1. 10. Who hath abohflied death, and hath brought 
hfc and immortality to light by the Gofpel. 

t Cor. 15.54. O death! where is thy (ling ? O grave! 
where i$ thy vi&ory ? The fting of death is fin •, and the 
ftrength of (in is the Law : but thanks be to God,which givcth 
us the victory through our Lord Jefus Ow iff. 

25. Frontifes to perfeveringBehevers, of the Re fur region unto 
lift, andoffuftificatun injudgimzm, andGl>riftcatin. 

1 Cor. 1 5. throughout. John 5. 22, 24,28 29. Hethafhear- 
ethmy Word, and bclicvcthon himthat fent me, ha«h cvtt- 
lafting life, and (hall not come into condemnation,hut is pafTcd 
from death to l:fc---The hour is coming in the which all mat 
are in the graves, (hall hear his voice, and (hall come forthj 
they that hive done good, to the rcfurrcftion of life, and they 
that have done evil, to the rcfurredfrion of damnation. 

John 14.19. Bccaufc I live, ye (hall live alfo. 

Col. 3, 1, 3, 4. If yc b- rifen with Chrift, fcek thofe things 
which ire above, where Chrift fitteth at the r ght feand of 
God. Set your affections on things above, not on things on 
the earth: For ye are dead, and your life is hid with Chrift 
in God. When Chrift who is out life (hill appear, then (hall 
ye alfo appear with him in glory. ' 

ilhef. 1. 10. He (hill come to be glorified in his Saint*, 
and admired in all them that believe. 

Oo 3 Mat.l\. 

294 T ^ L *f e °f Fait h* 

M.ttb. 25 34,46. Come yc bit fled, <xc. The righteous in- 
to life eternal. 

John 12. 26. Ifanymanfcrveme, let him follow me i and 
where 1 am, there mall alfb my fcrvant be. If any man fcive 
mc, him will my Father honour. 

John 14. 1, 2, 3. Let not your heart be troubled- -In my 
Fathers houfc are many manfions --I go to prepare a place 
for you. And if! go and prepare a place for you, I will come 
agun, and receive you to my felf, that where I am, there yc 
may be alfo. 

Jnhn 17. 24- Father, I will that they alfo whom thou haft 
given me, be with me where 1 am, that they may behold the 
glory which thou haft given mje. 

John 2. i 7 . GO W MX BRETHREN, and SAT VN- 

1 Cor. 6.2,3. Know yc not that the Saints (hall judge the 
world ? Know ye not that wc (hall judge Angels > 

AGs 3. 19. Repent and be converted, that your fins may 
be blotted out, when the time of refrefhing (hill come from 
the prefence of the Lord i and he (hall fend JefusChrift — 

Luke 14. 14. Thou (halt be recompenicd at the refur- 
re&ionof the juft. 

Let the Reader here takf notice of that ntoft important obfttva- 
tionof Dr. Hammond, that dwd^ttwte, the Refurre&ion, dotb 
often fignifie, in general [our livingin the next world, or our next 
ftate of life J in the Scriptures * and not the laft Rcfurrediion on- 
ly, unlefs it be called. The Refurrc&ion of the rlefti, or of the 
body for diftin&ion \ or the context have before explained it other - 
wife. By which \ Cor. 15. and Chrijis anfwet to the Sad- 
ducees, nuy be the better underwood. 

26. Vromifes to the godly for their children, fuppofing them to 
be faithful in dedicating them to God t and educating them in hi* 
holy waies. 

EW.20. Commandment 2d. Shewing mercy to thoufands in 
them that love m?, and keep my Commandments. 

AUs 2. 39. For the prormfe is made to you, and to your 
children, and to all that are afar off, &c. 

Tf*L 37,26. Hisfeedisblcffed. 

1 Cor. 

The Life of Faith. 295 

1 Cor. 7. 14. Elfe were your children unclean, but now 
arc thty holy. 

Mattb. 23.37. Ojerufalem, Jerufalem, how oft would I 
have githcrcd thy children together, eatn as a Hen gathcrcth 
hce chickens under her wings, and ye would not. 

Rotrt. 11. 1 1. Through their fall falvation is come to the 
Gentiles, 16, 17,18, dec. (hew, that they were broken olf by 
unbelief, and we are grarTcd in, and arc holy as they were. 

Mattb. 28. 19; 20. Go and Difciplc all Nations, baptizing 
them, &c 

hont. 4. 16. That the promife might be fureto all the feed. 
And$.%. The children of the Promife are counted for the 

Mattb. 19. 13, 14. Jefus faid, fuffcr little children, and for- 
bid them not to come unto me, for of fuch is the Kingdom 
of Heaven. 

27. Promifcs totbeCburcb,ofitsincreaft y and frefcrvatiw> 
and ferfctfioH. 

Rev. 11. 15. The Kingdoms of the woild are become the 
Kingdoms of the L< rd, and of his Chiift. 

Lukf 1. 33. He (hall reign over the houfe of Jacob for ever, 
and of his Kingdom there (hall be no end. 

Matrb. 13. 31,33. The Kingdom of Heaven is like to a grain 
% of Muftard-fced, which a man took, and fowed in his field; 
which is indeed the lcaft of all feeds y but when it is grown, it 
is the grcatcft among herbs, and becomcth a tree , fo that the 
birdsof the air lodge in the branches of it-- -The Kingdom of 
Heaven is hke unto leven, which a woman took and hid in 
three meafures of meal, till the whole was levencd. 

Jobn 12. 32. And I, if I be lifted up, will draw all men an- 

Van. 2.44. In the daies of thefc Kings, (hall the God of 
Heaves fet up a Kingdom which (hail never be deftroyed > 
and the Kingdom (hall not be left to other people, but it (hall 
break in pieces, and confume all thefc Kingdoms, and it (hall 
ft and for ever. 

Mattb. 1 6. 18. Upon this Rock will I build my Church, 
and the gates of Hdl (hall not prevail againft if. 

Epbef^, 12, 1 6, For, the peifc&ing of the Saints j for th& 


256 The Life of Faith. 

workof the Mmitiry •> for the edifying of the bodycfChriftj 
till we all come in the unity of the faith, and the knowledge 
of the Son of God, unto a perfed man > unto the meafurc of 
the ftature of the fulnefs of Chritt : that henceforth we miy be 
no more children toflcd to and fro, and carryed about with 
eveiy wind of Doctrine, by the fleightofmen, and cunning 
erafunefs, whereby they lye in wait to deceive i but (peaking 
the truth in love, may grow up into him in all things, who is 
the head, Chiift : from whom the whole body fitly joyncd 
together and compacted, by that which every joynt fupplieth, 
according to the cffc&ual working in the mcafore of every 
part, maketh increafe of the body to the edifying of it felf in 

Epbtf. 5. 25, 26, 27. Chrift loved the Church, and gave 
himfelffor it, that he might fan&ific and clcanfe it, with the 
wafting of water by the Word , that he migkt prefent it to 
himfelf a glorious Church, not having fpot or wrinckle, or 
any fuch thing i but it would be hely, and without blcmifh. 
Read Rev. 2 1, 6c 22. 

blittb. 28. 20. Lo, I am with you to the end of the 

Mattb. 24. 14. And this Gofpcl of the Kingdom (hall be 
preached in all the world for a witnefc to all Nations, and 
then (hall the end come. 

M*ttb. 2i. 44. Whofoever (hill fall on this ftonc, (hail 
be broken > but on whomfocver it (hall fall, it will grind him 
to powder. 

The obfeure Profbetick^ pajfages Jpafs by. 

So muebfor living by Faith 971 the Fromifes of God. 


The Life cf Faith. 297 


How Faith mvft be exercifedcn Gods T'breatKings and Judg- 

TH E exercife of Faith upon Gods Threatnings and 
Judgments, muiibe guided by fuch rules and helps as 

Dircd. I. 1b\n\not either that Chriji ba\h no Tbreatntn% 
yenal Laws, or that there are none which are made for theufe 
' of Believers. 

If there vv:re no penalties, or penal Laws, there w*re no 
dijiwguifbirg Government nf the world. This Antinomun fan- 
cy dcltioyeth Religion. And if there be threats, ox penal 
Lates^ none can be cxpc&ed to mike fo m rch u(c of them as 
true Believers. 1. Bccaufc he that molt believeih them, muit 
needs be molt lfTe&td with them. 2. Bccaufe all things are for 
them % and for their benefit j and if it they that muit bcmcv.d 
by them to the fear of God, and an efcaping of the puniih* 

And therefore they that obj Ct, that Believers are pa fed' al- 
ready from death to life \ and there is no condemnation to them \ 
aid they are already julhfid, and therefore have noufe of threats 
or fears'] do contrad & tnemfclves : For it w 11 rather follow 
Therefore they and they only d) and veu faithfully vfe the threat- 
nings in godly fears ."] For 1. Though they arc jujiifitd, and 
p ijfedfrw death to 11ft, they have tvii fa\b, m order of na- 
ture before their jollification , ani he that bchtveih not Gm\% 
tbieatnings with fear, huh no rrw? Faith. \A 2 Tney have 
ever inherent R'ghteoufncfs or San* ifi:a:i n with their Ja- 
liiricition : And this Faith is pArt ol that hohncis, and of the 
life ofgrice which they are p«iTed into. F >r this U life eternal, 
to knjiv tbe only true God, and Jefus Ckrvt, John 17. 3 . And he 
knoweth not God, who bnowcth him not to be fr«f. And 
this is part of our knowledge of Cftttil alio, to know him as 
the infallible Authn of our Edith] that is, of the Gnfpcl, which 
fath not only, Hethatbelievetbandisbapiiz'd, /h/U b$faved\ 
but Mi^He that beticvetb mt fhjll be damned, Mark, 16.16. And 

P p th:i 

298 The Life of F til h. 

this is the record which God gave of his Son, which be that be- 
lievctb not, makjtb hint a lyar j tbat God b alb given us eternal 
life, and this life is in bis Son : He that bath the 5o», bath life j 
and be that bath not the Son, bath not life, 1 Jjhn J. 12. Yea 
is he tbatbeUevetb on the Son, batb everlajiing life i fo be tbat 
believetb not the Son,JhaU not fee life % but the wrath of God abidetb 
on him, John 3. 36. And therefore 3. The rcafon why there 
y no condemnation to us, is becauie believing, not part only, but 
aUtbi* IfordofCbrifr, we fly from fin and wrath, and are in 
Cbrift Jefuf, as giving up our felvcs to him, and walkjtot after 
tbeflejh, but after the S fir it \ being moved Co to do both by 
the prorrtifes and threats of God. This is plain Englifh, and 
plain and neccflary truth, the greater is the pitty, that many 
honcfl, well* meaning Antinomians fhould fight againft it, on 
an ignorant conceit of vindicating Free Grace : If the plain 
Word of God were not through partiality over-lookt by them, 
they might fee eEOugh to end the controvcrfie in many and 
full exprtffions of Scriptuare. I will cite but three more, Mattb. 
to. 28. and Luke 12. 5. But fear him who is able to deftroy both 
foul and body in HeE , or when be batb kjUed, batb fewer to cap 
into Hell •, yea I fay unto you, fear hint. Doth Chi ill thus iterate 
that it is he that faith it, and faith it to his Difciplcs -, and yet 
Jhall a Chriftian fay, it mud not be preached to Difciplcs as 
the Word of Guilt to them > 

Hib.$. 1. Let us therefore fear, left a fremife being left us of 
entering int$ bit reff t any of ytu fhould feem to come Jbort 0) it. 

Heb. 1 1 . 7. By Faith Noah being warned of God, of things 
notfeen as yet (that is, of the delugej moved with fear, frefared 
ate Arb^, to the faying of hie boufe > by the which be condemned the 
world t and became bar of the rigkteoufnefs which is by faith. 

Note here how much the belief of Gods thrcatnings doth 
to the conftituticn of that faith which is juftifying and 

Dire&. 2. Judge not of Cods threat xings by the evil which* 
tbreatnedy but by the obedience to which tbttbr cat rings fh$uld 
drive us, and the evil from which they would pefcrve us^ and the 
order of the world which they peferve, and the wifdom, and bo* 
hntf, andjujiice ofGod\ which they demonfir ate. 

When men think how dreadful % mifcry HcB is, they are 


The Life of Fait b. 299 

rcidy to think hardly of God, both for his tbreatning tnd txe- 
cuiiony as if it were long of him, and not of themfervej, that 
they ire raiferablc. And as it is a very hird thirg to think 
of the funifltment it felf with approbation s fo is if all j Co 
think of the tbreatning, or Ltw which binds men over to it » 
or of the Judgement which will pafi the fcntcncc on them. 
But think of the tr«e nature, ufe and benefits of thefc threats 
or penal Laws, and true reafon, and faith will not only be re- 
conciled to them , but fee that they arc to be loved and bo- 
mured, as well zs feared. 1. They are of great ufe to drive us 
to obedience. And it is cafier to fee the amiablcncfs of Gods 
commands, than of his threats : And obeditnee to thefe com- 
mands, is the holy rc&itude, health and beauty of the foul. 
Ami therefore that which is a fuitable and needful means, to 
promote obedience, is amiable and beneficial to us. Though 
Lm mull be the principle or chief fpring of our obedience* 
y.cthe that knoweth not that Fear mult drive, as Love muft 
draw, and is necefftry in its place to joyn with Love, or to do 
that which the weakness of Love leave undone, dothneithet 
know what a man is, nor what Gods Word is, nor what his 
Government is, nor what either Magiftracy, or any civil, of 
domeftical Government is \ and therefore mould ipend many 
years at School before he turneth a difputcr. 

2. They are of ufe to keep up order in the wjrld\ which 
could not be expected if it were not for Gods threatnings. If 
the world be fo full of wickednefs, rapine and oppreffions, not- 
withstanding affffo threatnings of Hell, what could we expedr 
it (hould be, if there were mntfucb, but even as the fuburbs of 
Hell it felf. When Princes, and Lords, and Rich men, anil 
all thofe thieves and rebels that can but get ftrength enough to 
defend then ifclves, and all that can but hide their faulfs, would 
be under no rcftraints considerable, but would do all the evil 
that they have a mind to do : Men would be woife to ona 
another, than Bcaisand Tygeis. 

3. Gods threatnings in their primary intention or ufe, art 
made to keep us/r-m tbefuniflment tbreatned. Punifhment is 
naturally due to evil doers : And God deciaretb it, to give us 
warning, that wc may take heed, avoid it and efcapr. 

4. That which doth fo clearly demonfiiatt the Holinefs of 

Pp a GosU 

500 The Lije of Faith. 

God, in his righteous Governments JFifdm and h s fajiice 

is certainly good and amiable in it ft If. B it we mult not expect 

that the fame thing Ihould be good and amiable ro the wicked, 

who run themfelves info it > which is good to fhe world, or 

tothejw/rsboiuthem,orto the honour of God. AHJzcf, Prifons 

and Gallows arc good to the Country t and to all the innocent 9 

to prefcrve their peace, and to the honour of the Km^ and his 

Government i bnt not to murderers, thieves or rebels, Ifa. 

26.7,8,9. P/W.48. n. & 9. 16.& 89. 14. & 97. 2. & 149.9, 

& 1^6.7. & 37. 6, 28. Jw^e 6. &15. Rev. 4.7.6c 15.4. & 

16.7. 6c 19. 2. Etf/ff. 12. 14. 

DircCT. 3. Judge of the feventy of Gods threat nings^ partly by 
the greatness 0) bint ft If whom we offend, and partly by the nee ef- 
fny of them for the Government of the world. 

"1. Remember that tinning wilfully again ft the infinite Ma- 
jeffy of Heaven, and refuting his healing mercy toihelaft, 
deferveth worft than any thing againft a man ean do, 1 Sam. 
2. 25. 

2. And remember that even the threatning of Hell doth 
n °tferve turn with molt of the woild, to keep them from 
fining and defpifing God : and therefore you cannot fay that 
they are too great, for that plailter draweth not too ftrongly, 
which will not draw out the thorn. If Hell be not terrible 
enough to pcrfwadc you from f\n % it is not too terrible to be 
tbreatned and executed: He that fhould fay, Why trill God 
wakflo terrible a Lawi and withall ihould fay, As terrible & 
it is I will venture on ft, rather than leave mypleafures^ and ra- 
ther than live a holy life j doth contradict himlclf, and tcllcth 
us, that the Law is not terrible enough to attain its chief and 
primary end, with fuch is he, that will not be moved by it, 
from the molt fordid/ bale or bruitim pleafure. 

Dired.4. Remember how Cbrijl bimfelfjven when he came to 
deliver tu from Gods Law y did yet come to verifie his threatning 
in the matter of if, and to be afacripce f$r fin 9 andfublick, de- 

For tbis-end was Cbrijl manifefled % tideffroy the workj of the 
t>evil t 1 John3.5, & And the firft and great work ofthc De- 
vil was, to represent God as a lyar, and to pcrfwadc Eve not 
to believe hts tbrettnings, and to tcjl her, that though (he 


The Life of Faith. 3 QI 

finned, the ihou!d nor die. And though God /i far dtfpenfed 
with it, as to forgive man the great eft part of the penalty, it 
Was by laying it on his Redeemer j and making him a factt- 
fice tohisjuihec : that his Crofs might openly confute the 
Tempter, and allure the world, (hat God is juft, and that th« 
t*> ages of fin is death, Rom. 6. 23. though eternal life be t be gift 
of God through J? fut fortf. 

And he that well coniidcrcth this,that thcSon of God would' 
rather Hoop to fuffeiings and death, than the D.v»ls reproach 
of Gods threatnings mould be made true, and than the Juftice 
ofGodagamft fin Ihould not be manifefted, will furc never 
think, that this Juftice is any difkonour to the Almighty. 

Dircd. 5. Let tbh be your ufe of the tbreatnia^s of God, to 
drive you front fin to more careful obedience, andtobelpyou agiinjt 
the defeBsoflove, and to fet them againft every temptation when 
you are a ff lulled by it. 

When a tempting bait is fet befoieyou, fet Hell againft it, 
as well as Heaven » and fay, Can I take this cup, this whore, 
this preferment, this gain of Judas, with H:ll, for my part 
inftead of Heaven ? If men threaten death, imprifonnncnt, or 
anyo:her prnalty > or if loflcs or reproaches be like by men 
to be made your reward, remember that God threatneth Hell, 
and ask whether this bs not the molt intolerable fufrtr- 

' And if any Antinomian revile you for thus doing and fay 
£You (hould fee only Free Grace before you, to keep you from 
tinning, and not hell and damnation] Tell him that it is Cbriji' 
the Mediataur of Free Grace, which hath Cet H*V before you in 
the Scripture, and not_yow; And that you do but confider of 
that which Chri\\ hath (ct there before you to be considered of. ' 
Ask them whether it be not God that prepared hell for the* 
Devil and his Angds, and Cnrut himUlf that will adjudge 
all impenitent tinners to it, Muttb, 25. And ask them why 
Chrift doth fo often talk of it in the Gofpcl, Mtfth. 1 3. of the 
■norm that never dyeth, and the fire tbat never foati be quenched, . 
Luke 19, 27. Mark 16. 16. John 3. 36.2 Thef. 1. 8, 9. See. And 
whether they know why Fear was given to mani and whe- 
ther Chrift miftook in all fuch commands, Luk* 1 J- 4. H*^ 
11.7. Heb.^.i. And whether God hath made any part of 
hit Laws in vain. Pp 3 *X» 

502 The Life of Faith. 

- . . , ■ 

If they fay, that the Law was not made for a righteous man, 
i Tim. I, 9. Tell them that the words ire expounded, Gal. 
5 *3« Again* fuch there is no Law. The Law was pot made 
to condemn and funijh a righteous man *, bcciufe he feared the 
threat ning of it, and (6 fell not under the condemnation. If you 
fpcakof the LiwofChrift, or any Law which fuppofcth the 
fubjeci rigkteous : There is no Law can be pleaded agtinft fuch 
to their damnation. That there is no Law againft them is but 
as Row. 8. 1. There is no condemnation to them. And wc grant 
alio, that in that meafuie as mens (buls are habituated with 
love to God, and duty* and batredoi fin,thcy need no Law to urge 
and threaten them i no more than a loving wife need to have a 
Law trjfoibid her mufdernig her husband, or abufing him. 
But withall wc know, that no man on earth is perfect in the 
degrees oj Love i and therefore nUnced Laws and fear, 

life all Gods penal Laws to the ends that he appointed them, 
to quicken you in your obedience, and retrain you from 
yielding to temptations, and from tinning, and then your own 
lent fit will reconcile you to the Wifdom, Holimfs, and ]uftke 
*( the Laws. 

Direct. 6. Remember that all Cbrifliam have fclemnlyprofejjed 
their own eonfent, to the threats and punifhmentf of the Gofp't!. 

Though God will punifli linnets whether they eonfent or 
not j and though none eonfent to the execution upon tb em felves, 
when it comes to it > yet all that profefs Chriftianity do pro* 
fefs their eonfent to the condemning, as well as to thejw/fijfy- 
ing part of Gods Word. For every Chriftian profcfTcth his 
eonfent to be governed byChriftj and thci eforc he profeflcth 
his eonfent to be governed by Guilts Laws : For if Chrift be a 
King* he mufl have Laws : and if he govern us at all, he go- 
rcrneth us by Laws. And this is Chrifls Law , He that be- 
lievctb, and is baptized, jhaV be faved\ andhtthat believeih not 
jhal! be damned, Mark 16. 16. He that profcfTcth to be gone rmd 
by Cbrifi, profsflcthhisc#ii/fji* to be governed by tbia very Law: 
and therefore he profeflcth hie eonfent to bt damned if he believe 
not. Chrift told you that you muft eonfent to both parts, or 
to neither : and will you grudge at the fe verity of that Law 
which you have profeffed your eonfent to > The curfes of the 
Ctvcaant (Vent. 29.2! 1) were to be repeated to ifrc pceple 


Tie Life *f Faith. 303 

— ^ ^ h __________ . ■ - 

of T/rirr/'i and they were exprefly to fay Amen to each of 
them. For lift and <&4r/? were fct brfore (hem ; bKdings and 
curfirgs 7)r«t. 30. 1, 1 p. and not life and bit flings alone. 
And fo the Gofpel which we arc to believe, containeth though 
principally and eminently the Fromifts i yet fecondarily alfo the 
xhreatnings of Hrf to impenitent unbelievers. And our confent 
doth fpeak our approbation, 

Dired. 7. Obfervetbat the belief cfCkrijls threatnings of dam- 
nation to impenitent unbelievers, is a real part of the Chrifiian 
faying Faith, and that whenever it iejyned with a true love and 
defxre after kolinrfi> it certainly proveth that the Prowifes alfo are 
believed, though the party thinly that hi doth not believe 

Note here 1. That I do not fay, that at belief or fear of 
Gods threatnings isfaving Faith. But 2. That i\\ faying Faith 
containeth fuch a belief of the threatnings. 3. And that many 
times poor Chriftians, who believe and tremble at the threat* 
nings, do truly believe the Promifts, and yctmiftake, and ve- 
rily think that they do not believe them. 4. But their ifii- 
flake may certainly be manifefted, if (heir Faith do but work 
by a leve and defire after holinefl, and the fruition of Cod. 

For 1. It is evident that the fame Gofpel which faith, He 
that believeth (haV be fjved; doth fay, He that believeth not (h*i 
be damned. Therefore the fame faith believeth both, 2. Ie 
is plain that the fame formal object of faith, which is Godt 
Veracity , will bring a man to believe one as well as the other, 
if he equally know it to be a divine revelation; He that be- 
lieveth that AH that God faith ie true : and then believeth that 
God fauh that AS true Believers Jh ad befavtd\ muft needs be* 
licve that this Iromife ie true. And he that under ft andeth that 
Chrift faith, Vnbelieverifhallbe damned* cannot but find alfo 
that he faith, True Believers jh all be faved. And if he believe 
the one, becaufe it is the word of Chrift > he doth lure believe 
the other, becaufcit is the word of Chrift. 3. Yea it is in ma* 
ny rtfpe&s harder to believe Gods thrcatnings, than his pro- 
mitts i partly becaufe Hnners are more unwilling that they 
mould be true i and they have more enmity to the thrcatning, 
than to the proroife , and partly becaufe they commonly feign 
God to be fuch as they would have him be, P/W, 50. 7h fi * 

■ ■ ■ - J I I ■■■» 

204 The Life of Faith. 

t'oougbtefi Ivaas f*ch a one as thy ft If, &c. And partly becaufe 
Gods Goodnefi being known to be his very eiTcnce, and all men 
being apt to j udgc of Goodnefs, by the mcafure of their own 
intcrclt, it 1$ far more obyious and facil to mans under- 
ftanding, to conclude that fome a*efaved, than that fome arc 
damned * and that the penitent believers are fived, than that 
the impenitent unbelievers are damned: Wc hear daily how ea- 
fily almolt all n en arc brought to believe that Gad is merciful -, 
and how hard it is to perfwade them of his damning Juftice 
iti&'fivcrity. Therefore he that can do the harder, is not un- 
like to do the eafur. 

An<i indeed it is mecr ignorance of the true nature of faith, 
which maketh thofc whom I am now defcribmg, to think 
that they do not believe Gods Fromifts, when they believe 
his Ihreatnings, They think that becaufe they believe not that 
they themfclves arc far done 'd, juftified, and mall be faved, that 
therefore they believe not the promifeofGod ; But this is 
not the reafon i but it is becaufe you find not the condition of 
the promife yet in your fclves, and therefore think that you 
have no part in the benefits ; But its one thing to doubt of 
your own fwcerity, and another thing to doubt whether the 
promifeofGod be true. Suppofc that the Law do pardon a 
fellon if he can r* 4^ <*i * Clerks and one that is a fellon be in 
doubt whether his reading will fervc or not i this is not to 
deny belief to the pardoning ad of the Law. Suppofe one 
promife a yearly ihpend to ail that arc of full one and twenty 
years of age, in the Town or Country : To doubt of my 
age, is not to doubt of the truth of the p-omife. 

Objcd. But do not Proteftant Divines conclude againft the 
Pflpiffy, that faving Faith muji be a particular application of 
Cbrift and the Promife to turfdves, and not only a general ajfent f 
Anfw* It is very true \ and the clofcr that application is the 
better. But the application which all found Divines fin this 
poinO require as neceffary in faving Faith, is neither an effu* 
rance^ nor per fwafionthity out oxt>n fins are already pardoned, 
or thatthey ever rviU be : But it is 1. A belief that the Pro- 
mife of pardon to all believers, is Co universal, as that it w- 
cludtthy:ugs well as others, and promifcth and orTcreth you 
pardon, and life, if you will believe in Chrift. 2. And !t is ft 


The Life of Faith* 505 

conftttt or rt>tBirt£HffiQf heart that Cfcrj/J be yours /And you be kU y 
tothccndspropofed in the Gofpel. 3. And it 1$ a pa&icA 
Trttfi in his fafficiency, ts chufwg him for the ow/y Mediatortr^ 
rcfolving to venture your fouls, and all your hopes upon him : 
Though yet through your ig lorance of your fclves, you may 
think that you do not tbx thing in fincerity, which indeed you 
do,ycaand much fcar(through melancholy or temptation )( hit 
you never JhaU doit, and confeqicntly never fhall be faved. 

He that doubfeth of his own falvation, not becaufe he 
doubtcth of the truth of the Go'pel > but becaufe he doubtcth 
of the ilncerity of his own heart, may be miftaken in himfelf, 
but is not therefore an unb< ?i»;vcr (as is faid before.) 

If you would know whether you believe the Tromifes truly, 
anfwer me thefc particular queftions : 1 Do you believe that 
God hath prcmifed tbat all true Believers (hall be faved ? 
e. Do you believe that if you are or fhati be a true Believer ^ 
ycu mall be faved ? 3 . Do you cbufe or defire God as your on- 
ly happinefs and end, to be enjoyed in Heaven, and Cbrift as 
the only Mediatour to procure it , and his holy Sprit as his 
Agent in your fouls, to fandrifie you fully to the Image of 
God ? Are you truly mVing that thus it mould be ? And if God 
be willing, will not you rcfufc it ? 4. Do you turn a way from 
all other waies of felicity, and chufe this alone, to venture all 
your hopes upon, and refolve to feek for none but this > and to 
venture all on God and (Shrift, though yet you are uncertain 
of your fincerity and falvation ? why this makes up true 
faving faith. 

5. And I would further ask you > Do you fear damnation, 
and Gods wrath, or not > If not, what troublcth you i and 
why complain you ? If you do, tell me then whether you do 
believe Gods threatning, that he that believeth not (hill be 
damned, or not ? If you do not, what maksrh you fear dam- 
nation ? Do you fear it, and not believe that there is any 
fuch thing? If you do believe it, how can you chufe but be- 
lieve alio, that every true Believer (hall be faved ? Is God 
true in his ttrcttnwgs , (and not in his Promifes f This muft 
force you plainly to confefs, that ym db believe Gods Vrmifts^ 
but only doubt of your own fincerity, and confequently of your 
falvttio* > which is moie a weaknefs in youi bofa than in your 

Qjj faith 

go6 tie Life of Fditt. 

faith, or rather chiefly in your acquaintance with your fclf. 

Dired. 8. Ttt ftM dwell mofl uf on Gods Promifis in the ex* 
ereife of love > defire and tbankjulnefs > and ufe all your fear about 
tkctbreatnings, but inafecondplace, to further and net to kinder 
the tvorfyf love. 

D;re&. 9. Let faith interpret all Gods Judgements, meerly 
by the UgH of the tbreatnings of hit Word \ and do not gather any 
conclufims from them y which the Word affordeth not, or alotvetb 
not, Gods judgments may be dangerovjly mifunderfiood. 


How to exercife Faith ahoui Pardon of fin and J unification. 

TH E practice of Faith about our Juftiftcation, is harden- 
ed by fo many unhappy controverts and hcrefies, that 
what to do wi h them here in our way, is not very cafic to de- 
termine : Should I omit the mention of them, I leave moft 
that I write for, either under that difeafe it felf, or the danger 
of it, which may fruftrate all the reft which I muft fay : For 
thecrrouis hereabout are fvvarming in moft quarters of the 
Land, and are like to come to the cars of molt that arc ftu- 
dious cf thefe matters : fo that an antidote to moft, and a vomit 
to the r^, is become a matter ofnecefpty, to the fucccfsofall 
our practical Directions. 

And yet many cannot endure to be troubled with difficulties, 
who %xc Jlotbful, and muft have nothing let before them that 
will coft them much ftudy \ and many peaceable Chriftians love 
not any thing that fou-ndeth hke controvcrfie or ftnfc (As 
others that are Sons of contention relifti nothing elfe) But 
averfenef muft give place to neaffity. If the Leproile arife, 
the»Pricft muft; icarch it, and the Phyfician muft do his 
bvft to cure it, notwithfianding their natural averfenefs 
to it. Though I may be as avcrfe to write againft c rrrours, 
as the Reader is to read what I write, we muft both blame 
that which caufeth the neceffiiy, but not therefore deny our 
neceffary duty : But yet I will fofar gratific them that need 
no more, as to put the more practical Directions fjrft, that 


The Life of Faith. % j 

they may pafs by the heap of errours after, if their own 
judgements prevail not againft their unwillingncfs. 

Dirc&. i. Vnd<rftand well what need you have of pardon of 
fin> and Juftification.by reafon of your guilty and of Gods Law 
and Juftice y and the everlafiing funijbment which if legally your 

i. It mud beafcnftble, awakening, practical knowledge of 
our own great ncccfliry, which muft teach us to value Chrift 
as a Saviour, and to come to him in that em?ty y ftr^and weary 
plight, asisnec/iisry in thofe who will make ufc of liim for 
their fupply and cure, Mmh. 9. 12. & 1 1. 28, 29. A fuper- 
ficial fpeculative knowledge of our/ia and mifery^ will prep re 
us but for a fpecial opinionative faith in Chrift, as the remedy. 
But a true fenfe of both, will teach us to think of him as a 
Saviour indeed. 

2. Original fin, and a&uil, the wickednefs both of heart 
and life, even all our particular fins of omiffion ind commif- 
rion, and all their circumftancesand aggravations, are the firft 
reafon of our great ncctflity of pardon ; And therefore it can- 
not but be a duty to lay them to heart as particularly as we 
can, to make that necfjfity, and Chrifts redemption the better 
underftood, A8s 2, 37. A3s 22. 8, 9, &c. 

3. The wrath of God, and the mifcries of this life, and the 
cverlafling miferies of the damned in Hell, being the due ef- 
fects or punifhment of fin, are the fecond caufe of our necedlry 
of pardon: And therefore tbcfettfo muft be thought on fen- 
oufly, by him that will ferioufl y brieve in Chrift. 

4. The Law of god which we have broken, maketh this 
puntChmcnt our due, Row. J. & 5. & 7. And the Juftice of 
God is engaged to (ccure his own honour, in the honour of 
his Laws and Government. 

Dirc&. 2. Vndetfiand well what Cbrifi is and doth , for the 
Juftification of a finner, and bow (not one only) but all the 
farts of bis office are exerci fed hereunto. 

In the dignity of hu per fin, and perfect original holinefs of 
his natures ^divine and humane, he is fitly qualifitdfot his work 
of our Juftification and Salvation. 

His undertaking (which is but the Divine Decree) did from 
eternity lay the foundation of all, but did not a&ually jaftifie 
any. Qj[ a H« 

3 ofc The Life of Faith. 

His Promife,Gen. 3. 15. and his uew\Rehtion to man there* 
upon, did that to the Fathers in fome degree, which his after* 
i ncarnat ion ind performance, and his Relation thereupon, doth 


HlsperftQ Obedience to the Laws yea to that Law of Me- 
diation alfo peculiar to himfclf (which he performed neither 
as Prieft, or Prophet, or King, but as a fubjed) was the me- 
ritorious caufe of that Covenant and Grace which juftifieth us^ 
and fo of our Juftification. And that which is the meritorious 
taufe here, is alfo ufually called the material, as it is that 
matter or thing which meritttk out Juftification > and (bis 
called Our Rigbtemfnefs it felf. 

Ashe was a facrifice for fin, he anfwered the ends of the 
Law which we violated, and which condemned us, as well 
as if we had b:cn all punifhed according to the fenfk 
of the Law : And therefore did thereby fatisfie the Law. 
giver: and thereby alfo merited our pardon and Juftification ; 
fo that his edience as fuch, and his Sacrifice (or whole hu- 
miliation) as fatisfadory by anfwenng the ends of the Law* 
are conjunctly the meritorious caufe of our Juftification. 

His New Covenant (which in Baptifmjs made mutual by our 
cxprcffld confent) is a general gift or aft of oblivion, or pardon, 
given freely to all mankind, on condition they will believe 
and confent to it, or accept it * fo that it is Gods pardoning 
and adopting inftrumtnt : And all are pardoned by it condi- 
tionally i and every penitent Believer a&ually and really. And 
this Covenant 01 Gift is the eflfecS of the forefaid merit of 
Chrift, both founded and fealed by his blood. 

As he merit e J this as a mediating fubjetl and facrifice,Co as our 
High Prieft he ffered this facrifice of himfclf to God. 

And as our King, he being the Law- giver to the Church, 
did make this Covenant as his Law of grace, defcribing the 
term* of life and death : And being the Judge of the world, 
doth by hisfentence juftifie and condemn men, asbclicv rs or 
unbelievers, according to this Covenant ; And alfo executeth 
his fe tence accordingly ( partly in this life, but fully in the 
life to come.) 

As our Teacher, and the Prophet, or Angel of the Covenant, 
he doth declare it as the Fathers will, and promulgate and 

proclaim . 

The Life of Faith. k 309 

proclaim this Covenant and conditional Pardon and Jui.ifici- 
tion to the world ; and (end out his Embatfadours with it to 
befcech men in his Name to be reconciled to God, and to de- 
clare, yea and by facramental inveftiture, to feal and deliver 
a Pardon and actual Juftiricition to Believers when they 

And as our Mediating High Pritfi now in the Heavens, he 
prefentcth our ncccflity, and his own rightcoufnefles and fa- 
cririceas bit merit r, for the continual communication of all 
this grace, by himfclf, as the Head of the Church, and Ad- 
miniftrator of the Covenant. 

So that Chnft doth jufiifie us both as a fubje8 Meriting, as a 
facrifiee meriting, as a Prie(i offering that facrifiee -, as a King 
actually making the Jvftifying Law, or enacting a general 
Tar don ; as a King fententially and executively juftifying \ as a- 
Prophet or Angel of the Covenant promulgating iti as King, 
and Prophet, and Priefr, delivering a fealcd Pardon by his Mef- 
fengers : And as the Priefr, Head and • Adminiftrator cowtnu- 
nic axing this with the reft of his benefits. By which you may 
fee in what rcfpc&s Chrift muft be believed in to Juftificatio% 
if Justifying Faith were fas it is notjonly the receiving him as 
our Juliifier : It would not be the receiving him as in one 
part of his office only. 

Direct. 3 . Vnderfiand rightly hoi* far it is that the rigbte~ 
$u[nefs of Chrift himfelf is made ours, or imputed to Jtf, and box? 
far not. 

There are moft vehement controverfies to this day* about 
the Imputation of Cbrijls Rifbteoufnefli m which I know not 
well which of the cxtreams are in the greater errour, thole 
that plead for it in the miftaken fen (e, or thofc that plead 
againft it in the fobcr and right fenfe ; But I make no doubt 
but they arc both of them damnable, as plainly fubverting the 
foundation of our faith : And yet I do not think that they 
will prove afluaVy damningto the Authors, becaufe I believe 
that they mifundertUnd their ad verfaric^ and do not wellun- 
derftand themfclves, and that they digeft not, wdfraSife not 
what thry plead for, but digeft and pra&ifc that truth which 
they do&rmally fubvert, not knowing the contrariety > which 
if they knew they would renounce the cnour, and not the 

Q& 3 truth, 

5 io The Life of Faith. 

truth. And I think that many 1 one that tkw contradicfoth 
fundamentals, may be faved. 

Some there be (bcfidcs the Antinomians) that hold that 
Chiill did pcrfctlly obey md fat if fie (not in the natural, but) 
in the civil or legal perfon of each (inner that is ele& freprc- 
fenting and bearing as many diftir.ct perfbns as are ck<3) 
fo fujly as that God doth repute every Elecc perfon for 
fay others, every Believer) to be one that in Law (enfe, did 
perfeUly obey and fathfie Juftice himfclf i and fo imputeth 
ChriftsRighteoufnefs and fatisfa&ion to us, as that which was 
reputatively 01 legally of qui even performance, and Co is ours, 
not on-y in its tffe8s t but in itfelf. 

Others feeing the pernicious confequenccs of this opinion, 
deny all imputed Right eoufnefs of Chrift to us, and write many 
reproachful volumes againftit fas you may ice in Thorndil^es 
laft works, and Dr.Grff, and Parker againft the Aflembly, and 
abundance mqrc.J 

The truth is„ Chrift merited and fatisfied for us in the perfon 
of a Mediator : But this Mediator was the Head and Root of all 
Believers, and the fecond Adam, the fountain of fpiritual life ; 
and the Surety of the New Covenant, Heb. 7. 22. 1 Cor. 15. 
22,45. and did allthisin the »*fwre of man, and for the fake 
and benefit of man -, fufTcring, that we might not fuffcr dam- 
nation, but not obeying that we might not obey > but fuffer- 
ing and obeying that our finful imperfection of obedience 
might not be our ruinc, and our p^rfe& obedience might not 
be necelTiiy to our Juftification or Salvation, but that God 
might for the fake and merit of this his perfeB obedience and 
fatufaGim, forgive all our fins, and adopt us for his Sons, and 
give us his holy Spirit, and giorific usior ever i fo that Chrifts 
Righteoufncfs, both obediential and jatufaBory, is ours in the 
effefts of it in themfclves, and ours relatively for tbefe effeds y 
fo far as to be purpofely given f©r us to that end > but not onrs 
initfelffimpljf 9 or as if we were reputed the legal performers 
our fclves, or might be faid in Law fenfe, or by divine *ftima- 
tion or imputation, to have our fclves in and by Chrift ful- 
filled the Law, and fuffcrcd for our not fulfilling it ( which is 
a contradiction. J 

As he that both by a price, and by fotne meritorious a&, 


the Life rf Faith. 5 1 1 

doth redeem a captive, or purchafc pardon for a traitor, doth 
give the money and merit in itfdf to the Prince, and not to the 
Captive or Traitor himfelf. (He never faw it, nor ever had 
propriety in the thing it felfO But the deliverance is the Pri- 
fjners, and not the Princes i and therefore it is given to the 
Prifoner, as t© the effeQs, though not in it fclfi in that it was 
given for bine. 

And becaufe Chrift fuffered what we fliould have fuffered 
fas to the value ) to fave us frem fuffering, and our fins were 
the caufe of our guilt of pumfhment, and fo the remote caufe 
ofthefuffcrings of Chrift fhis own fponfion b:ing the nearer 
caufe J therefore it may be faid truly that Chrift did not only 
furTer for our benefit, but in our dead 01 place \ and in a larger 
and lefs find: and proper fenfe, that he fuffered in the perfon 
of a finner, and as one to whom our fws were imputed \ mean- 
ing no more but that he fuffcredas one that by his own con- 
fent undertook to furTer for the perfons of Tinners, and that 
as fuch an undertaker only he fuffered > and that thus our fins 
were imputed to him (not in tbemfelves, as if he were in Law 
fenfethe Wfwwitrrrofthem, or polluted by them, or by God 
efteemedio to have been, but) as to the tffefts, that is, kit Of- 
fering i in that they were the occafien, and the remote or af- 
fumed caufe of his furTerings s as his Kigbteoufnefs is imputed to 
us, as the meritorious caufe of our Pardon and Juftirication, 

But he could not be faid no not in fo large a fenfe as this, 
to have obeyed in our ftcad (eonfidcring it as obedience or bolt- 
»f/?, but only as merit) becaufe he did it not that wc might 
not obey, bat that we might not fuffer (or disobeying. 

More of this will follow in the next Chapter. 

Direct. 4. Vnderftand well wbat guilt it Utbat Chrift dotb 
remit in our Juftificathns not tbe guilt of the fad, nor of tbe 
fault itfelfy but tbe guilt of punifljment\ andvf the fault onlyfo 
far as it is the caufe of wrath andfunifhtnent. 

1. The guilt off aft, is inther^Ziry or truth of -this chiiige,' 
that fucb a fa8 we did or omitted : fo far it is but Pbyficjlly 
eonfidered, and would not come into /*g*/ confederation, were 
it not for the following relation of it. 

2. The guilt of fault -re alus culpa, is thd r<r*!ity of this 
charge Cor the foundation of it in us) that we are the xom* 


o i 2 The Life of Faith. 

miters or omtterr of fuch an aGtion contrary to the Law: or 
that out a8 or omifliM was really a cr/wr or fault. 

3. The gttifr of funijhmcnty reatus pcen£ % vel ad for****, is 
the foundation of this charge, that we are by that Love which 
wu ft judge w, eondemable, or obliged to punijhment for it is 
tur rtght) for the (ins fo committed. 

Now Chrift doth not by )uftifying us, or pardoning us, make 
us either to be fuch as really did not do thc/jfl > or fuch as 
■ did not a culpable fad , no nor fuch as did nor deferve damna- 
tion, or to whom it was not dm by the fiift Law alone , but 
to be fuch who are not now at all condemnablt for it, becaufe 
the aevp Lav which we mud be judged by, doth abfilve us, by 
forgiving us 9 not making the fault no fault, nor caufing God 
co think that Chrift committed it, and not we , or to tfteem 
ui to be fuch as never did commit it , but remitting the pu- 
ui/fcmrwf.and that duenef of punifemnt uidobligathn to it, which 
did before refult from the fault and Law together , and fo the 
fault it felf is remitted as it is the foundation from whence that 
obligation to punifhment refultcth,refpcSi vely ,but not fimply, 
nor as a fault in it felf at all. 

When I fay the punijhment and the dutntfs of it to us, is /*r- 
given, I mean not only the punifhment of fenfe, but of hfs al- 
fo : noi only the outward part, which is executed by crea- 
tures, but efpecially the firft and great penalty, of Gods own 
difpleafure with the pexfon, and the withdrawing of his Spirit 
and complacential love, and that which we miy improperly 
call, bit obligation in Jufticc to iostdemn the finner. There was 
upon God, before Chrifts fatisfa&ion and our title to him, 
that which we may fo call a legal or relative obligation on God 
f punifh us, becaufe elfe he mould have done contrary to 
the due ends of Government, and fo contrary to the Wtfdm 
zndjuftieeof* Govtrnour, which is not confident with his 
perfection. But now the ends of Government are fo anfwercd 
and provided for, that there is n$ fuck obligation on God to 
punifh us, but he maj remit it without any difhonour at all , 
nay, with the bononr of his Wtfdom and Juftice* We are now 
noneondemnandi t Hot condemnable, though we are finner s. In 
Judgement we muft confefs the latter, and deny the former 


Tk$ Life of Faith. 313 

Dire d. 5. Under ft and well what fins Cbrijtjufttfietb men from, 
orforgivetb to them, and what not : All fins which csnfift with 
true faith andrtpentance (ortruo conversion to God in love, by 
faith in Cbrift) and all that went before : But be forgtveth no 
man in a ftate of iwpeniteney and unbelief, nor any wans find 
impeniiencyand unbelief at all; nor amy otber fins, vpben tbofe 
are final y cxeept it he with tbe common conditional forgivenefl 
before mentioned* or that abfolute particular forghtnefs of forne 
prefent penalties, wbitb favetbno man from dimnation, Mirth* 
12.31. Ads 2*. i8,Rom. 8. 1,30. Ads 5. 31. Ads 2. 38,39. 
Maik 16.16 John 3. 16, 18, 36. 1 John 5. it, 12. Mark 4.11. 
^Matth.18.27, 32. 

Dircd. 6. Vnderftand well the true nature ofthtt Faith and 
Rp<ntance, which God bath made tbe condition of our Juftifi- 
cation. This is fufficicntly opened before ; and the confuta- 
tion of all the carils againfi it, would be tedious and unfa- 
vouf y here. 

D«red. 7. Vnderftand well tbe Covenant and fromifcofju- 
ft*fication\ and meafure your belief and cxpefiatigns by that 

Expect no other pardon, nor on any other condition! cc 
teimsthan the Promife doth contain i For it is Gods pardon- 
ing ad or inftrument ji and by it wc mull be jtrtified of con- 
demned; And we know not but by v, whom God will 

Dired. S. Keep alwaies the ajfuring grounds of faith before 
your eyts, when you look,, after pardon, ibatytur faith may be 
firm, ami powerful, and quieting > effeciatiy eorfidtr the following 

1. Gods gracious Nature proclaimed ercn to Mefes, a? abun- 
dant in mercy, and forgiving iniquity $, trar.ferejfions and fins {to 
thofc, and upon thofe terms that hepromifeth forgmncftj 
though be will by no meant cleat tbe guilty (that is, will neither 
take the unrighteous to be righteous , nor forgive them, or 
aiqait them in judgment, whom his Covenant did not firft 

a. The merciful Nature ilfo of our Redeemer, Heb. 2 . 17. 

3. How deeply Chrift harh ergtged himfeff to (btw mer- 
cy, when he iflurrred cut nature, and did fo much to- 
ft r warfc 

: . l . The Life of Faith. 

wards our falvation as he hath done, Heb. 8, & 9. 

4. That it is tys very offict*f\d undeitakirg, whxh there- 
fore he cannot poijibly. negledt, £)^ 19 10. & 2. n. JFoJ&m 
4.42,^5. H-ft "3 &*■ 1 

c. That Gifld rue raihir himfdf -did give him tons, and 
appoint him to this Caving office, Jthn $. \6 t 18. ^#* 5.31. 
& 12. 23. Yea God «?<*; inCkstft reconciling the tporldunto bim- 
fdf, H9 r . irnputhgto them their trefpM{ps t %CoT. 5. 18, 19. And 
God made him fin ("that is, a faenficefir fin) for us who tyev* 
no (in, that toe might bi mede the right eoufne.fs of God in him 
(that is, mg^lbt t.h<: publicly inftances o{ God* merciful Jufiict % 
as Chrift wasot his pn&l Ju(hce\ and this byi rigbteoufnefs 
given us by God himfeif, and purchafed or merited for us by 
Chiifi, 2 Cor. 5.21. yea and be renewed in hohnefs and rigrv 
tcovtfnefs according to his Image. 

6. That now it is become the very inter eft of God, and of 
JcfusChrifthirnfclfto juftifie us \ as ever he would not lofc 
either the glory, of .his grace,j! or the obedience and fufTering 
which he hath performed, I/a. 5 3.19. Rem. 5.12,13,18,19,8^. 
Row. 4. throughout. 

7. Confidcr the nearnefs of. the Perfw okChrift, both to the 
Filter .and cou?,H^. i,& i a,.& 3. 

$ s Think qf the perfection ol hisfacriflce and merit, fer out 
throughout the Epiftle to the Hebrews. 

9. Think of the word of Promife or Covenant, which he 
hath made, and fcalcd and fworn, Heb. 6. 17, 18. Titus 1. 2. 

iq. Think of the great fcal of the Spirit,, which is more 
than a Promife, even an f <ir»f/r, which is a certain degree of 
pofTcflion,and is an executive pardon (as after (hall be declared) 
Ront. S, 15, 16. Gal. 4.. 6. 

xi. Remember that Gods own Juftice is now eng2ged for 
out Juftification, in thefe tworefpe^s conjunct : 1. Bccaufc 
of the fulnefs of the merus and fatisfa&ion of Chrift ; 2. And 
becaufe of his Vtratity which niuft fulfil his promife, and his 
governing 01 dcftributive Juftice, which muft judge men ac- 
cording to his own Law of Grace, and muft give men that 
which he himfeif hath made their right> 2 Jim. 4. 7, 8. 1. John 

ja s li%> Thinjt of the many nuUions now in Heaven, 


The Life of Faith. 315 

of whom many were greater Tinners than you > and no one 
of them (T*ve ChriftJ came thither by the way of innocency 
and rtgil Juftification : There are no Siints in Heaven that 
were nor redeemed from the captivity of the Devil, and juftt- 
fled by the way of pardoning grace, and were not once the 
heirs of death, John 3. 3, 5. Rom. 3, & 4. 

Upon thefe confederations truft your felvcs confidently 0* 
the grace of Cnriff? and take all your fins but as the advan- 
tages of his grace. 

Direct. 9. Remember that there is fimewbat on your own 
farts to be done, for the continuing, as well as for the btginning of 
your Juftifieatton y yea fometehat more than for the beginning \ 
eventbe fait hfu I keeping of your baptifmal Covenant, in the ejfen- 
tiahofit\ and alf* that you have continual need of Chriji t to 
continue your Juftification. 

Many take JuftificatUn to be one inftentanious a& of God, 
which is never afterwards to be done : And fo it is,if we mean 
only the riift makjngof him rigbtiM who was unrigbteons : (As 
thetirft making of the world, and not the continuance of it, 
is called Creation :) but this is but about the name : For the 
thing it felf , no doubt but that Covenant which firft justified 
us, doth continue to juftifie us \ and if the caufe(hou\d ceafc, 
the tffeft would ceafe. And he that requirefh no atlual obe- 
dience, as the condition of our begun Juftification, do*h re- 
quire both the continuance of faith, and *crW fincsre obedience, 
as the condition of continuing, or not lofmg our Juftificition, (as 
Vavsnant^Befgius, Blank,, &c. have weii optned, and I havs 
elfcwhere proved at 1 rgc.J As Matrimony %'wtth title to con- 
jugal privikdges^o rhe wife i but conjugal fidelity and perfor- 
manceof the c ilenrials of the con trad is necefTary to continue 
them. Therefore labour to keep up your fa'th, and to abide 
in Chrift, and he in you, and to bring forth rruir, left ye be 
branches withered, and for rhe tire, John 15. 2, 7 5f; 7. 8, 9, 

And upon the former mifspprchcnfioh, the umepeifons da 
look upon all the faith which they excrcifc through trui* 
lives, afrcr the rlrft inftantanious a&, as no justifying faith at 
all f but only a faith of the fame kind ) but to what ufe they 
hardly know. Yea they look upon Chrift himfclf, as if they 

R12 had 

3l6 The Lije of Faith, 

had no more u(e for him, cither is to cwfww their Jollifica- 
tion, or to forgive their aftcr«lin?v when a* our continued 
faith muft be cxercifed all our lives on (he (ame Chrift, and 
truft on the fime Covenant, for the continuation and perfe- 
ction of that which was begun at the time of our Regenera- 
tion, Col. 1.23. 1 J*bn a. 24. Heb. 3. 6. 12, 13. Heb. 6.11,12. 
U lo. 22,23. 

Direct. 10. Vnderfland that every fin which you commit, 
bath need &f * renewed pardon in Cbrifi : and that he d>th not 
fr event your necefpty of juch pardon* And therefore you wtE have 
conjiant need ofCbrtf, and muji daily come to God for pardon by 
bint i not only for the par dm of temporal chapfements, but of ever - 

€>f the fenfeof this, I (hall fay more anon ; the proof of it 
is in the forerccited Promifes*, and in all thole texts of Scripture 
which tell us that death is the wages of tin, and call us to ask 
pardon, and tell us on what terms it may be had. 

Direct. I.i. let do net thinkjhat every fin doth put you into a 
ftate of condemn *ticn again , er nu&fie your former Jujfification : 
tor though the Law 0} nature ia fa farftill in force, as to ntakj 
funijhment by it your natural due \ yet the Covenant of Grace is 
a cominuaUy pardoning aH, and according to its proper terms, 
doth difftlve the fort ffatdohli gat ion % and prefently remit tkepnifh- 
ment : and as its moral aQion it net interrupted > ho more it our 
juftified ft ate. 

1 here » no condemnation to them that are la Gbrift Jefus, 
&c. Rom. 8. 1. John 3, 16, 18. 1 John 5. 1 1, 12. If any man 
fin, we have an Advocate with the Father, JefmChnji the righ- 
teous, and be h the Propitiation for our fins, 1 John 2. 1, 2. // 
weconfefs our fins, be is faithful andjuft to forgive us curfisn and 
to cleanfe us from all untight eoujnefs. If all need of pardon had 
been prevented by Chritt, what ufe were there of his advoca- 
tion for our future foigivenefs > 

Ditcd. 1 a. Remember, that though unknown infirmities, and 
unavoidable ones, have an immediate far don % becaufithe Believer 
hath an habitual Faith and Repentance j yet great and kpown 
fins muji have adual Rjpentance, before tb* pardon will be pie- 
nary er perfeQ , though the perfon is not in the mean time an hh- 
regencratt ntrunjufiiflcdperfoH. 

1. That 

7bi Life of Faith ?M7 

1. That great and knovn lins mud have a particular re- 
pentmcc, appearcth, I. In that it is uttcily incor.dftcnt with 
the [inter ity oi habitual Repentance, not to b: aUual y when fins 
arc )qi*ff>n y and come into our deliberate remembrance. 2. By 
all thofc texts which require fuch repentance, confeffion and 
forfaking, i Jcbn 2. i, a. 1 John 1. 9. Prov. *8. 13. F/W. 32. 
&51.2O. 7. 1 1. Km/, 2. 5, i6.L«V l£» !• J-J**! 1 * 1 ?' 
Lw^f6. 37. & 11. 4« Repentance contiltcth chiefly in for* 
faking fin • and i( men f or fakf not fuch known wilfulfiRS, they 
arc wicked men , and therefore arc not pirdoned. 

2. That unavoidable frailties, and mecr infirmities, and un- 
known faults, are pardoned immediately to them that are tru- 
ly godly, and have a general and implicit Repentance, is plain, 
becaufe elfe no man m the world could be faved \ becaufc eve- 
ry man hath fuch infirmities and unknown tins, 1 John 
1. 10. 

3. Yet David himfclf is not put by his (in into a mcer 
gracclcfs Mate, and as a perfon that hath no former Justifica- 
tion » 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 
character of Gods children : But he had incurred heinous guilt, t 
and put himfelf in the way towards utter damnatton, and . 
caufed a nectffity of a wore f articular de.f Repentance before he 
could be fully pa+doned^ than elfe he needed. 

Before the world had a Saviour, we were all fo far unpar- 
doned, that ifathfywg Sacrifice was ncccifary to our Juftitica- 
hon : But afterward, all men arc fo far pardoned, that only 
the Acceptame of what is purchafed and freely (though con- 
ditionally^) given, is nccclTary to if. Before men are con- 
verted^ they arc yet fo far unpardoned, that (though nomorc 
Sacrifice be nccciTary, yet) \totalconveifion and renovation, by 
turning front a life^of fin to God by Faith in CbrijT, is neceiTary 
to their actual jultification and forgivenefs. When a man is 
turned from a life of fin to God, and liveth in the Hare of 
grace, all his following fins, which contift with the loving of 
6od and holinefs above the world and finful pica fur cs, arefb 
far forgiven immediately upon the commit ting, that they 
need neither another Sacrifice , nor another Kegemration, or 
purification (quoad jtatum) but only an acting of that Faith 

R r 3 and 

318 The Lije]of Faith. 

*nd Repentance, which habitually he hath aheady. Bjt the 
unknown crrours and faults of fuch godly perf ns arc par- 
doned even without that atlual repentance : and infirmities, 
without forfaking of the iin ovcrcommgly in pradice. And 
Co cveiy one Iivcth and dyeth, in fome digrce of fi/iful defc- 
&ivenefsand omifllon, of his love to God, and trud, and hope, 
and zeal, and defire, and love to men, and cire of his duty, 
and watchfulnefs, and fervency in prayer, meditation,^-. And 
in fome degree of tinful diforder in our ill governed thoughts, 
and words, and affections, or pillions, and actions : we are 
never iinlcfs till we die. 

Direct. 13. Remember that you wvft neither tbin\ that every 
fn which is a caufe of Repentance , f; a /efficient reafon for y%u to 
doubt ofycur frefent ft ate of J unification •, nor yet that no fm 
canbefo great as to be a nee tffary caufe •( doubting. 

U eviry (in (hould make us doubt of our Jufiification, then 
all men mud alwaics doubt : And then it inuft be becaufc no 
fin is confident with/wc/rifv, and the knowledge of finecrityi 
which is apparently faUe. 

If no tin mould caufe our doubting, then there is no fin 
which is not confident both with fincerity, and with the 
tytcwledge ofw, which is as falfe, and much more dangerous 
to hold. 1. There arc many fins that are utterly inconfiftcnt 
with true godlincfs , othcrwifcthe godly were ungodly, and 
as bad as others : And if you fay that no godly man comroit- 
cth thefe, it is true - y and therefore it is true that he that com- 
mittcth them, is not a godly man, or justified. And how (hall 
a man know his godlincfs, but by his life as the produd of his 
inward graces ? It is arguing from an uncertainty againft a 
certainty, to fay, I amplified and godly, and therefore my 
wilful fins of drunkennefs, fornication, opprefiion, lying, ma- 
1 ce, &c. are confident with Judication : and it is arguing 
from a certain truth, againd a d ubrcd faKhood, to fay, I live 
inordinary, wilful, heinous fin i therefore I am not judificd 
criinccre, Efhef 5. 5,6. For this ye tyoir, that ho whore- 
monger , nor unclean prfn, nor covetous man, who is an Id later ; 
hath any inheritance in the Kingdom of Chri\\ y and of God. Let 
no man deceive you with vain words \ for beeauje of tbefe things 
twttb the wrath */ Ctd upn the children t] dtf>bedunce y 

1 Cor. 

The Life cf Faith. 3 1 9 

I Cor. 6. 9, 10. Know ye not that the unrigbteoUf fir) all not in- 
kirit the Kingdom of God? Be not deceived* neither fornicators^ 
nor idolaters, nor adulterers, nor effeminate^ nor abufers ef them- 
felves with manendi nor thieves, nor covetous \ n>r drunkards, nor 
reviUrs, nor extortioners^ (hall inherit the Kingdom of God. And 
fuch were fome of you \butye are wafhed, but yeafefanQified, hut 

Rom. 8. 1, 13. There is no condemnation U them that art 
in Chrtjx Jefw, who walk^not after the p flt % hut after the Spirit. 
Jf ye live after the flefk y ye fhal di^&c. Gal. 5. 2o,2i, 22, 


2. And there arc rmny fins which confift with true grace, 
which will not confift with the affurance of its (Incerity* And 
that 1. From the nature of the things', becaufc the leaft de- 
gree of grace conjunct with, and clouded by the greatefl de- 
gree of \m which may confift with it, is not difcernable to 
to him that hath it : He that is to very near a ftatc of death, 
and fo very li\e to an unjuftified perfon, can never be Cure, in 
that cafe, that he is juftfied. 2. And alfo God in Wifdomand 
Jufticc will have it to > that fin may not be encouraged, nor 
preemption cherifhed, nor the comforrs which are the re- 
ward of an obedient child, be caft away on in uncapabk 
child in his ftubborn difobediencc, Pfal. 5 1 . & 32. & 77. 

Therefore for a man that livcth in grofs fin,to fay that he is 
Cure that he is juftified, and therefore no fin mall make him 
quefton it j is but to believe the Antinomian Devil transform- 
ing himfelf into an Angel of L'ght,and his M niftcrs when they 
call themfclves the Minifters if Rigbteoufnefi \ amd to deny be- 
lief to the Spirit of Holinefs and Truth. And if a true Be- 
liever (hould come very near fuch a ftatc of death, common 
rcafon, and the due care of his own foul, obligch him to be 
fufpiciojs of himfelf, and to fear the worft, till he have made 
fure of better, Heb. 6. 8c 3.10. Heb.4.1. 8>c 12,13, 14. 1 Cor. 10, 
J%bn 15. 2,7,8, &c 

Direct. 14. Let not the ferfwafion that ytu are juftified, 
makf you more fecure and bold in finningy but more to hate it, as 
eontrary to the ends of Justification, and to the hvg which freely 
juftified you. 

It is a great mark of difference between wue affnrance, and 


320 The Life of Faith. 

blind pi\%m}tion, thit the one rnakcth men hate (in more, 
and more carefully to avoid it -, and the other caufeth men to 
fin with left rclu&ancY, and remorfc, bewaufc with lcfs 

DireA. \^, jVbenthe abufs of the VMrine of ]nftific*t'nn 
by Faith alone, and not by Whrks, dotb pervert ywr minds dnd 
lives, remember tbat all canfefi, that we fbillbe judged according 
to w*mrkt (as tbe Covenmt of Grace it tbe Lew by wbieb we 
fhaQ be judged :) And to be judged, if t$ be juftificd or con- 

I need not recite all thofe Scriptures to you, that fay, that 
wt (hill be judged, and (hill recede according to what we have 
done in the body, whether it be good 01 evil ; And this is alt 
that we defire you to believe, and live accordingly. 

Dtrcd. 16. Remember (till tbat Faitb in (thrift u but a 
means to raife us to tbe Love of God, and tfftt ferfett Holtntfs * 
higher and more excellent than tbe far dm of fin : And therefor t . 
defire faith, and nfe it, for tbe kjadling of love, and far don of fin, 
to endear you to God, and that you may do fo no more : And di 
not fin, tbat you may have tbe more to be pardoned* 

jfre end of the Commandment is Charity, out of afnre hearty 
and a good conference, and faitb unfeigned. Rom. 6. \,%. Shall 
roe continue in fin , tbat grace may abound ? God forbid : 
Hot* fhall they tbat are dead to fin, live any longer there- 
in ? Sec Titus 3. 5, 6, 7. Rm. 5. 1, 4. 5>*. Rom - *• 

i> 4> ?> G *l* 4 ■ 6. & 5« *4> **• So raucn *° r tn °k P"&icai 
Directions, which arc nccdfull for them that love nor Cor * 



Tic Life of Faith. 32 I 


The petnkkut or dangerous Errours deteSed^ which binder the 
work, of Faith about eur purification > and the contrary 
truths ajferted. 

THcrc is fo much duft and «ontrovcrfie raifed here to blind 
the eyes of the weak, and to hinder the life of Faith > and 
fo much poiion ferved up under the name 0/ Jutfification 
and Free Grace, that I fhould be unfaithful if I fhould not dif- 
cover it, either through fear of offending the guilty, or of 
wearying them that had rather venture upon deceit, than up- 
on controverfie. And we arc now fo fortified againft the 
fopifh and Scciniancxtrczms, and thofe who ml am how di- 
reefing to live by Faith, arc fo fettled againft them, that I 
think it more neceiTary (having not lciiurc for both, and 
having done it heretofore in my Gonfeffim) to open at this 
time (he method of falfe do&rina oa the other extream,which 
for the moft part is it which conftituteth Antinomtamffl^ 
though fome of them are maintained by others. 

And I will firft name each crrour * and then with it, the 
contrary truth. 

Errour 1. Chrifis f* firing was cavfedby thefmsofntnf,at 
the affumed merit orumcaufe, or as they mfitatiyfay, as imputed 
to him, or lying en hint, fave only *f the EleQ that fifgi he 

Contr. 7 he fins of fallen mankind in general, tx«ft tkofers- 
jeGions of Grace, whefe pardm it not ofered in the conditional 
Covenant, did lye en Chrifi as the affumed caufe of hie fvfef' 

Sccjofcrt T.29. a Cor. 5. it, i?, 20. Jo** 3 16,17, i8,ie. 
Heb.2. p. 1 Tim. 2.4,5,6. 1 ]obn2.i. 1 Tim. 4. 10 2 ftr.z.i-. 
See Par alts in his hemcm, & Twifje vind. & alibi ptffim, lay- 
ing as muchi and Amyrald, Vavenant, ValUw, 1e[iajduat 
Vfher, &c. proving ir. 

Errour 2. Chriji did both perfedly obey, and alfomakf fatif- 
faHionforfin hyfvjfering^ intbefeifon of all the EleQ in the fen fo 
of the Law, or Gods account > fo that kia Right* ovfnefs of obe- 

$ [ dunce 

3 22 The Life of Faith. 

dicnce and perfeft bdinefl, and hit [atitfa8ion % it fo imputed to m t 
at the pojrtttaries, as if tv* our felves bad done it, and (uffered 
it : not by an afur donation in the effcfis, but by thtt jirid im- 
putation m it [elf. 

Contr. Ibe contrary Truth is at Urge opened before, and in 
my cenfeffion. 

Chrifts fatisfa&ion, and the merit of his whole obedience, is 
as effectual for our pardon, judication and falvation, as if 
Believers thimfelves had performed it v and it is imputed to 
them, in that it was done for their fakes, and {uttered in their 
(lead, and the fruits of it by a free Covenant or donation 
given them. But i. God is not miftaken, to judge that we 
obeyed or furfered when we did not. 2. God is no lyar, to 
fay, we did it, when he knowcth that we did it not. 3. If we. 
were not the aBors mdfufferers, it is not pojfible that wc fhouid 
be made the natural fubjeGs of the Accidents of anothcrs body, 
by any putation, eftimation or mif- judging whatsoever, no 
nor by any donation neither. It is a contradiction, and there- 
fore an impoffibility that the fame individual Atlions and Paf- 
fions, of which Chrifts humane nature was the agent and fub- 
Je6t fo many hundred years ago, and have themfclvcs now no 
exiftence, fhouid in tbemfelves, I fay, in themfelvcs, be made 
yours now, and you be the fubjed of the fame accidents. 
4. Therefore they can no other wife be given to us, but 1. By 
a true eftimation of the reafons why Garift underwent them, 
viz. for our fakes as aforefaid. a. And by a donation of the 
effects or fruits ofthcrn^viz.pardoning, *Tid)uftifying> and faving 
hs by them (on the terms chofenby the Donor himfelf, and 
put into his Teftament or Covenant} as certainly fbut not in 
the fame manner ) as if we had done and furfered them our 
felves. 5. If Chrift had furfered in our perfon reputati vcly in 
all refpeds, his furTaings would not have redeemed us : Be- 
caufc we are finite worms, and our furTering for fo (hort a 
time, would not have been accepted infieacl of Hell furTerings. 
But the perfon of the Mediator made them valuable. 6. God 
never mack any fuch Covenant with us[that he will j aiiirie us, 
and ule us juft as he would have done, if we had our felves 
perfectly obeyed and fatisfied.] They that take on them to 
fce w fitch a Promifc, muft fee chat no wife man examine it; 
• 7. God 

The Life rf Faith. 323 

7. God hath both by hii Covenant , and his fPorly, ever 
ti nee confuted chat opinion v and hath not dealt within as he 
would have done, if we had bren the reputed afcerj and /«f- 
/irrw of it all our fclves. For he hath made conveyance of the 
Benefits, by a pardoning and juftifying Law, or Prontlfe -, and 
he giv cth us additional pardon of renewed fins as we a& them, 
and he addcth tbreainings in his Law or Covenant » and he in* 
fl &eth penalties j yea tome that arc very grievous, even the 
with- holding of much of his Spirits help and grace i all which 
are inconfiftcnt with that conceit j nor would he (b have ufed 
us, if we had been perfectly innocent, and had fully fatisficd 
for our fins our fclves. 8. All men would have had frefent 
fcjpffion of Glory, if God had fo reputed us the ferfeet wer iters 
o\ it. For his Jufticc would no more have delayed our re- 
ward, than^^e^ir. 9. All that are faved would have equal 
degrees of bdinefs and baffinefs, as well as of rigbteoufnefs, be- 
caufeall would equally be reputed the perfect rultilhfs of the 
Law. And as no penalty could ever be juftly inflidred on 
them here * fo no degree of glory could be denyfd them here- 
after for their fin, or for want of perfect righteoufnefs. 10. The 
opinion of this kind of imputation, is a moil evident contra- 
diction in it fclf. For he that is imputativcly a fatufier for 
atihi* own fin, is therein fuppofed to be a tinner : And he that 
is imputativcly a ferfeet innocent fulfiSer of the Law, is thereby 
fuppofed to need no (atisfadion to juftice for his fin, as being 
imputativcly no finner. 11. By this all Chrifts facrifice and 
fatisfa&ion is made a work of needlefs fupcrcrrogation i yea 
unjuft, or rather impoffiblc. For if we perfectly obeyed ia 
him, he could not furTcr for our difobedience. 12. Hereby 
pardon of fin is utterly denyed: for he that is reputatively no 
(inner, hath no fin to pardon. 

If they fay that God did firft impute the fat k fact ton for fin, 
then there was no room after for the imputation of pcrfcd 
obedience. ^Vc cannot feign God to receive all the debt, or 
inflict all the penalty, and then to fay, now I will eftecm the* 
one that never didft defervc it. 

If they (ay that he doth neither impute the obedience or the 
f*fering to us (imply, and to all effects, but in tantum ad hoc, 
or feenndam quid only : fo that we (hall be pardoned for his 

Sf* ftrTcring, 

r — — -^M— — »^^W^^ I I II I ■ I I ■■! ■ — I ■ 

224 The Lije of Faith. 

suffering, and then judged worthy of Heaven for his obe- 
dience : this is but to come up towaidf the truth before you 
are aware, and to confefs that neither of them is given us in 
it/elf, but in the effects^ as being it fclfpard to God to pro- 
cure thofc cffc&s. 

Bat withall, the matter muft be vindicated from their un- 
round inventions, and it muft be faid, that Chrift dyed not 
only for our fins of commiffion, but of omiflion alio i and that 
he that is pardoned both his fins of commiflbn and om (lion, is 
Creefrom the puniftiment both offenfeand lofs i yea and is 
reputed as one that never culpably omitted any duty - f and 
confequently fell fhort of no reward by fuch omiflion : Co that 
there remaineth no more neeeffity of Rightcoufiefs in order 
to a reward where the pardon is perfect, favc only (N. B ) to 
procure us that degree of reward which muft be fuperadded to 
what we forfeited by our fin - y and which we never by any 
culpable omiflion defcrved to be denyed. And thus much we 
do not deny that fomewhat ( even Adoption) which is more 
than mcer Pardon and Juftification muft confer on us. But 
withal', as we hold not that the Sun muft bring light, and 
fomewhat clfe muft ilrft banifti darknefs \ that one thing muft 
cure death, and another caufe life > that fatisfa&ion muft pro- 
cure the paidonoffins of omiflion and com million, as to the 
fwa dantni & fenfm^ and make us cfteemed and ufed as m 
(inner s^ and then imputed obedience muft give us right to that 
reward, which the ]ZKadamni y deprived us of \ (b(N. B.) 
we mam an that Chrtjis fufferings have merited our eternal 
falvation, and our Juftification and Adoption j and thit his 
obedience hath merited our forgivenefs of fin : And that both 
go together, the merit of the one and of the other, to procure 
all that we receive, and that the efTe&s are not parcelled our as 
they have devifed ; Though yet we believe that Chr;fts fuf- 
ferings were paid to God, as for our fins, to latisrie Jufticc, and 
that m the ftfftve Obedience^ it is fir/1 f.titfdCtory, and then and 
therefore meritorious, and in the active ft is meerly meri+ 
tor ions. 

13. And the maintainers of the contrary opinion, befides 
all the forementioned evils, could never agree how much of 
Chillis Ri&hteoufncfs muft b; in their fenfe imputed : ibmc 


The Life of Faith. 325 

■■ ■ ■ j- ■ ' ■ 

holding only the piflivc i a fecond fort the adivc and paftive , 
a third fort, the habitual, a&ive and paffire i a fourth fort, the 
divine, the habitual, the active and the paflive. 

But of all thefe things there is fo much written againft 
them, by Cargius, Vrfinus^ Qlevian % Pifcator, Partus, Scultetus, 
Aljtedius, Wendeltne, Camero % Bradjhaw, Gather, and many 
more, that I need not to add any more for confutation. 

Errour 3. That no entfltaBfujfer wkofe fins lay on Cbrift, and 
were fufferedfor by him. 

Contr. Many fitch (hall fufcr the forer puni fitment, for finning 
againft the Lord that bought them, and trading under foot the 
bjoodofthe Covenant, wherewith they wenfofarfanctified, as t§ 
bg a people by their own Covenant [cparated toGod t Rcbi #.25,260 
Heb. 6. 4,5,6. 2 Pet. 2.2. Hcb.4.1. 8c 2. 3. 6c 12. i§. 

Errour 4. That no godly man ((ay fomc (or Elect perfote, 
though ungodly ( fay others) ia ever punijhed ly God, becaufc 
Cbrift Offered all their punifhment bimfelf. 

Contr. Every godly man is chaftened of God, and all cbaftife- 
rnent is a fatherly correcting punifhment : And many jufttfied 
per Jons are punifited to their final Ufi, by the denyal of forfeited 
degrees of grace , andconfequently of glory, Hcb. 12. 7, 8, 9,10; 
1 Cor. 11. 32. 1 Thef 5. 19. Ephef 4. 30. But fad expenencr- 
is too full a proof. Sec my Conftffion, 

Errour 5. That God were unjuji if he laid any degree ofpunifh- 
went on thofe that Chrift died for s $r (fay others; on the juftU 
fitd -, becaufe befltouldpwjh one fin twice. 

Contr. If is certain, that Gtdpunijhetb thefuftified in foms 
degree (much more the EUct before eonverfion) and it is certain 
that God is not un)ufi. Therefore it is certain that the ground 
of this accusation is falfe > for it was not our defervedpmijhment 
it fclf, or the fame which was due in the true fenfe of the Law 
which Chrift endured : but it was the punifhment of a volun- 
tary fponfbr, which was the eepivalens, and not the idemthvt 
was due \ and did anfwer the ends of the Law, but not^fulfii 
the meaning of the thrcatning/, which threatned thefinnerr 
himfclf, and not another for him : feeing then it was a /*«/-' 
faction, otfacrifice fir /i*, which God received for an attorn- 
ment and propitiation, and not a folutionot furTcring of th* 
fmner himfelfm the fenfe of the Law, the charge of injutiice on 
Qod is groundkff, S f 3 An«l . 

2 3 £ The Life of Faith. 

And no man can have more right to Chrifts fufTerings or 
benefits, than hehimfclf is willing to give: And it is not 
Yi\iownwiH (into whole hands all power and judgement if 
committed) that we mould befubjeft to no puni foment be- 
caufe he fuflfered for us. 

Errour 6. That the EleQ are jufiified from eternity (fry 
fomej or from Chnfts death before they were born (fay ofhersj 
or before they believed (Tay others,) 

Againft this i have (aid enough m many Volumes hereto- 

Errour 7. TbatFaitb'iuftifietb only inthegourt of our own 
ConfcunceSy by making us to kpow that we .were jufiified be- 

Againft this ilfo I have faid enough elfewhcre. 

Errour S. f bat fins to come, not yet committed, art pardoned 
in ourfirfl Juftification. 

Contr. Sifts to come Mre no fins: and no fins have no *8ual 
fur don : but only the certain remedy it provided, which mB far- 
don their fins as foon as they are capable. 

Errour 9. Juftification is not a making us )ufa but afenttucc 
pronouncing * \uft. 

Contr. Juftifieation is a word of fo many figmfisatms, that 
he that dnh notfirft tell what he meanetb by it, wlO not he capable 
of giving or receiving fat isfadion. 

And here once for all, I mud intreat the Reader that loveth 
not confuflon and errour, to dimnguifh ofthefe fcveral forts 
•f Juftification, as the chief which we arc to note. 

Juftification is cither public^ by a Govcrnour, or private by 
an equal or Rieer jyifcerner : Juftification is by Gcd y or by 
Man. Justification by G©d is either as he is Law-giver, and 
above Laws, or as he is Judge according to his Laws ; In the 
firft way Godmafyb ttsjuft i by his Ad of Oblivion, or pardon- 
ing Law, or Covenant of Grace. In the fecond refped God 
doth two waies juftifeand forgive: 1. As a determining 
Judge: a. As the Executioner of his Judgement. In the 
former refpedfc God doth two waies jaftific us : 1 . By eftecm- 
ihgus-jufl. 2. By public^ font earing us fujt. As Executioner, 
he ufetb us as jtfjr, and as 10 judged. 

I pais by here purpofely all Chiifts Justification of us by way 


The Life of Faith. 

of apology or pica i and all Juliitication by wimcfles arid evi* 
dence% &c. and all the cottftitutive canfes of our Righteo<; ' 
left I hinder themiwhom I would help, L, 
c5rions than (hey arc willing to learn.But fthefe fewarcmetfeffrrY . 

1. It is one thing for Gad to make us Righteous, by for- 
giving all our fins of commiffionandomitioo, for the Take ef 
Chrilts latixfadiion and obedience. 

2. It is another thing for God to eftcem us to be Co Righ- 
teous when he hath rirft made us to. 

3. It is another for God tofentenct us Righteous a& 'he Fub- 
lick Judge, by Jefus Chrift. 

4. And it is another thing for God to take off all penalties 
and evils, and to give us all the good which belong to the 
Righteous i and Co to execute his own Law* and Sentence, 
And he that will not dittinguiih of thefe fenfes or forts of Jul* 
Hification, (hall not difpute with me. 

And while I am upon this, I will give the Reader thefe 
two remarks and counfcli. 1. That he will not in difputing 
about JuAification, with any fcclr, begin the difpute of the 
Things till he hath fir A determined and agreed of their fenfc 
of the Word. And that he will not confound the Controversies 
de nomine about the mrd t with thofe de re, about the matter. 
And that he will remember in citing texts of Scripture, that 
Beza, and many of our be A Expofttors, do grant to the Pa* 
piAs fas I heard Bifliop Vfar alfo do) that fome texts of 
Scripture do take the word \Jvft'fie~\ as they do, for Pardon 
and Salification conjunctly: As Titus 3, 7. 1 Cor. 6.1 1. 
Rom. 8.30. three famous texts i of which fee Le Btavkut 
large in his Tbef. de now, Juftific. If the controvcrfie be only 
of the fenfe of a Text, handle it accordingly : If of the mattery 
turn it not to words. 

2. Note this Obfcrvation, that Sanfiiftcation it felf % or the 
giving us the Spirit, is a great ac^ (though I fay not the on- 
ly) of executive Juftification. The with-holding of the Spi- 
rit is the grcateft punifhment inflitted in this life '• and there- 
fore the giving oftbe Sfirit is the removalor executive remit- 
ing of the grcatcA penal y : So that if pardon were only as 
Dr. Imjje thought, zwH-pnire, a not punifliing, then this 
were the moA proper,** well as plenary pardon in this life. But 


?2 8 The Life ef Faith. 

A ..III ■■■ ■ ■ ! ■ . ■ ■ I I III I ■ 

the truth is,that our Far don and Juftification in Right gocrh firlt, 
which God crTc&cthby his Covenant-gift: And then God 
efleemtb us juji or pardoned,when by pardon he hath made us 
j aft : and if there be iny [entettce,or any thing equivalent before 
the day of Judgement or death,he next ftmencctb us Juft » and 
lauly, he ujetb us as jf/r, that is, ttparekned (all fins of omif- 
fionandcommiflion) which is by taking off all punifhment 
both of f*in(otfcnfe) and/op-, of which part the giving of 
his Spirit, is the chief a& on this fide our Glorification. 

Note therefore that thus far co Proteftant can deny to the 
Papifts, nor will do, that Smc>ihcation and Juftiflcation are 
all one, that is, that God having pardoned us de )*u % doth 
pardon us executively, by giving us his forfeited Spirit and 
Grace \ and by all the communion which we have after with 
hiro, and the comfert which we have from him. 

And further let it be well noted, that the nature of this 
executive Tar don or JttfHficdUtn ( of which read Mr. Htcbkjs 
at large) is tar better known to us, than the nature of Gods 
p«/ewtM/ P*r^H and Juftification : and therefore there is lefs 
eontroverfic about it. For what it is to forbear or takjffa 
fUHiJbment, is cafily under flood : But though mod Prore&ants 
fay, that Jvflificationist fentence of God, they arc not agreed 
what that fentence is. Some think ffiulyj that our fiift Ju- 
stification by Faith is but a virtual fentence of the Law of 
Grace, by which we muft be judged. OtHcrs fay that'by a 
fentence is meant Gods fecret mental eftim at ion : Others fay, 
that as Angeh are his executioners \ fo it is before them (where 
joy is faid to be for a finners converfion) L*h$ 15. that do^h 
declare and fentence us pardoned and jutt. Others thick that 
these isno/irnff/icfbut Gods notification of pardon to ourc*»- 
ftieacis, or giving us the fenfc or knowledge of it. Others 
thiak that there is no fentence till death % or public^ Judgment. 
Others fay that Cod dotbfeutence us juft, though we know not 
wbere y nor btw. And Mr. Latpfm notcth,.that fas all confek 
that God hath no voice, but a created voice > and therefore 
«feth not words as we > unlefs what Chrift as man may do in 
that we know not \ (6) his fentence is nothing but his decla- 
ration that he efteemetb us pardoned and \uft in title , which is 
principally, if not only, by his execution, and taking off all 


The Life of Faith. 319 

penalties of fenieand lo(«, and utingus as pardoned in tide: 
and (0 that the giving of bis Spirit, is his ve ry fenXence%i Ju- 
jliJic*tt*H in this life, as it is h s declaration as aforefatd. 

Anddoubtlcfs executive pirdon is the moit perfd and 
cemplear, as bong the end and perfection cf all the left. There- 
fore God makftb us jw/r" in title by Covenant- pardon i ani 
therefore hefenteneetb usa< j^/f, that he miy tike < rTall penal- 
ty, and gt /c us the felicity due to the righteous i and may uft 
us is thofe that arc made juft. 

There is much truth in mo(i of the forefaid opinions inclu- 
fiv(ly> and much fallhood in their feveral exclufions of all the 
rcit (unlefs their quarrel be only 4tnmine % which of all thefc 
is fitliert called Jvliificttiox. V r i. There is no doubt but 
o^rpjrjitf, otcftjtitAted Jaftirication in C3vcnant-utle, is a 
vir r ualfentential J unification. 2. And there vis no doubt but 
God doth ejieent th>m )ttft 9 that aie fix A made juft, and no other 
(bcaufehc errcth not :) And that this cjimatiiH is fintentia 
concefta , asdiitind from fintentia prolat a. 3. And it is certain 
thatthofc Angels that muft execute hisf'Mtewc^muft fir ii k^ow 
it: And it is probable that the Joy Itanov rft dyyi?a¥ tb 0s», 
in ibefrefcrtce of the Angels of God t doth intimate that God 
ufcthordnanly to notihe the convcrfiod of a (inner ro An- 
gels (whether the joy here be meant as Dr. Htmmwd and 
others think, Gods Joyfignifiedto Angds, or rather the Angsls 
J vy, by their frefence being, in Cboro AngeUrum^ or <m<fog 
them, that is, in them > or both. ) 4. Ani it is granted that 
God doth ufually give fome notice of his pardon, at one time, 
or other, more or Ufs to a tinners confcicnce (though that is 
too late, too uncertain, too low, and to 1 uncqQal, and too un- 
confhnt to b; the great and fa m >us Juftifi~:athn by Faith,) 
5. And it is ciear, that till deaf b or Judgment*, there is no 
tiCh (olemn p'.eiury )udicial fentenu or declaration as there 
will be then. 6. A id it is cerfain,that at death and judgment, 
Cnriii as M*n y a creature, can jpeak, or exprefs himLlf, 2s the 
bldlcd creatures do to one another. 7 And its certain fhit 
God hatha way of exprdling himfelk to c-e*tures, which is 
beyoiid our prcient underltandings ; But we may conceive of 
it by the limihtudc of Ligbt^ which in the fame inflant reveal- 
eth mi-lions of things to millions of peifons refpe&ivcly. 

T t (Though 

33© The Lije of Faith. 

(Though that is nothing to his prefent J unification of us by 
Faith, unlefsas heievealcth it to Angels.) 8. And it is cer- 
tain, that at the day ofdeath and judgment, God will thus by 
an ineligible light, lay open every man to himfclf, and to the 
world, which may be called his fentence, differing; from the 
Execution? and (hat Chrift in our nature will be cur Judge, 
and may exprefs that fentence as aforefaid, 9. And it is cer- 
tain, that Gods actual taking off punifbment, and giving the 
blcfling which fin had deprived us of, is a declaration of his 
wind) which may be called, an executive fentence^ and might 
fcive the turn if there were no more : And that in Scripture, 
the terms cf [_Cod$ judging the teorld~] doth ufually fignifie 
Gods executive Government, rewarding and puni/hing: And' 
that God doth begin fuch execution in this life : and that his 
giving the S^ iiit is thus his principal pardoning and juftifying 
a& v and yet that this is but part, and not the whole of our 
frefent executive pardon ; and that glorification in this ienfe 
is the higheft and nobleft Jumticafion or Pardon i when God 
givtth us all that fin had forfeited fBut yet we deny not that 
Glorification is fomewhat more than an execurivc pardon, fo 
far as any wore is then given ur, than we did forfeit by our 

I mud defire the Reader not to forget all this explication of 
the suture of Justification, becaufeit will be fuppofed to the 
understanding of all before and after. 

Errour 10. That the juftifie dor regenerate never incur gjty 
guilt or obligation to anyfunifhment, but only temporal corrections , 
and therefore need no pardon at all of any fw, atleaft, fince rege- 
neration, as totbe ever laft tig punifhment -, becaufe Cbriji djedto 
prevent that guilty and confequently the neceffity of any fuch 

Contr. This is before explained. Chrift died to procure us 
that pardoning Covenant, which (on its own terms.) will 
pardon every fin of the Justified when they are committed > 
but not to prevent the need of pardon. Other wife Chrift 
fhould not fatisfie for any fins after regeneration, nor bear them 
in his fuffcrings at all : For his fatisfa&ion is a bearing of a 
punifhment, which in its dignity and vfefulnefs is equivalent 
to our defcrved, or (to he deftrvtd) puniffcment. Now if we 


Tbe Life *f Fditb. 331 

never do dtferve if, Chrift cannot beai that in our ftcad, which 
wc never defer ve : As the preventing of the fin or reatus culpa* 
proveth that Chrift never iuffered for that fin prevented, bc- 
eaufc it is terminus dminuens, and is no fin i fo is it in pre- 
venting the defcrt of punifhment. And as for Correction Chrift 
doth inilid fo much as is good for us i and therefore did not 
die to prevenc it. But of this Controverfie I have faid more at 
large ctfc where. 

Eirour II. That Jufttfication by Faith is perfect at tbe firjl 
inftant \ though Sanctification be imperfect, 

Contr. Againft this Errour read Mr. George Hopkjnsbook 
of falvation from fin i (hewing how fuftification and Sanctifi* 
sation arc equally carryed on. 

It is granted that at our firft true faith, we are pardoned all 
thefins that ever wc committed before, as to the eternal pu- 
nifhment : And fo wc arc converted from them all : But (as 
our Sanc^ification is imperfect, Co) our Pardon is yet imper- 
fect in many rejpects : For 1 . Wc aie fiill liable to dtat h % whiot\ 
is the wages of fin, though it be fo far conquered as not to 
hinder our falvation ; Heneck and Elias went to Heaven with- 
out if, Rem. 5 12, 14, 17, 21. Gen. 3. 16, 17, 1$. I Coy. 15. 
21, 26. 2. Wc arc Hill liable to many penal chaftifements m 
this hfc i which though they do us good by accident, arc yet 
the fruits of fin , no father chaft.fing a faultleG child,but doing 
him good in another way. 3. Thcr« arc many fins yet left 
uncuied, which though as fins % they arc our own only, y&t as 
an evil not cured, are alfb penal ; I am fure that the not-giving 
of more of his Spirit and Grace is penal. Therefore till our 
grace b: perfed, we arc not perfectly delivered fr ,m the pa~ 
na! fruits of fin, and therefore not perfectly justified znd pi*- 
do.ud. 4. That Pardon and Jiitifkiuon ii' not perfect, winch 
hath fo many conditions, and of fuch a nature for its continua- 
tion, as ours now hath : As co fay, yju ffiitj lofcyour j jftirkd 
fh'e, unlefs you fight and overcome, in mortification, iuifer- 
ings, pcxfcverancc. &c. H: thit hath a title? to sa crate, 
which is held by fuch a tenure, and would b: kfft it he. ihould 
fail infuch conditions, haxhnot Co p*jf& a title, as he that 
ispaftall fuch conditions. 5, That piiaoH which is only of 
fins pift, while there are thousands more hereafter rob*:' pa*- 

T t 1 doned 

7^ c i (ox elfe wlftwuld yet perifh; » not Co p*fia as that 
P ' don and Juft-ficrion io the concluhon o. our fives when 
IlVfin that ever will be eorwnitred ,> . forg.v.n .bfotady. 
6 The M of our pr.fi^.Juft.ficatiqo » .mpesfed i k bung 
LinCovenant-utle, and feme part of «««.,« , the full 
andpefa/VH.^ceandc^ti^bcmg at the day of Judg- 

Cleave .hem therefore to fay (ctofg&Hpifi ***** 

mCbrvh whokrownot what ImpaUMc herein nor that 
"m! perfonal Righteoufnefs is not given to us »' F*>P™' 
toT/ri&, butVn the rjrwtiiwd who know not the dif- 
fered ce Hwln 'e/.evh-g and blalpheming, and making our 
[ vea as (o many Chiiffi to our fcWes , and that know not 
wha need (hey have of Chr.il, orof Fa.:h, or Prayer, or of 
rnvho"y endeavour for any more Pardon and Righteoufnefs 
or juft ihemon, than they have already : Or who .broke «hat 
vLi in his Adulte.y and Murder was a, pe.fedly pardoned 
and iuftifudashew.il be in Heaven at laft: And ,n a word, 
who know not the difference between Earth and Heaven. 

E, rour 12 7 bit ChriH jf*btt « <**> " ' * Tt * : 0f l & 
takers) only as obeying *ndfatisf)ing. ■ ■■,;* 

Coin cU icfiud cur Jujbf^tUn '« *" J»'*« •**"■**■ 
iJ^jWUf f^cudntbeL^ rjEfS^a 
% aZtUcn.cc is /he High Pried of the Church or world : 
Bu th,w snot#»g«<- Chnft made us the Nen> C 
™«»r as our Ki*g and as the great Pr.pbc, of the Father or 
Ang ofthe Covenant, MKI.3. «. And this C« met* 
us our pardon and title to impunity, and to fife eternal* , And 
Chr.ft.soui Kfeg and Medoth jaftifeu. by a Juium, 
£££,«« -fob, fcSta of that few* : : 6 ^ that 
the relations moft eminently appear in onr Judication, are all 
excluded by the forefaid errour. 

^deBnrbtlUvingMftnvtrdnotbKndofnrlivu, m m )n- 
**3£' Ind«d if the queflion be only about the M« of 

W!)*i, * y°» " ilhakt itonlyfor GW fitflch « n 6 em J° it a e 

The Life of Faith, $$$ 

ftatc of nghteoulncfs by pinion, it is fruc. But (he fotvwiag 
*fl/ of Faith arc of the fame ufe and need to the continuing or 
our Jiilihcation, or fiate of Rightcoufncfs, asthefiift a& was 
for the beginning of if. 

Errour 14. That the continuance ef our Juftificat ion ne.'d.tb 
no other cond nonr to be iyus performed, than the continuance of 
tbdt Faith ok which it was hg\n. 

Contr. Where t rut fir ft F*tth continucth, there our J uni- 
fication doth continue .' But that F*ith never cwtinutth with- 
out fincerc obedience to Chrift i and that obedience is-f*rf of the 
condithn of the continuance, orno:lofi»ig oar Jiftifcationfas 
is proved before, and at large elfe where) The Faith which in 
Baptifm we profefs, and by which we have our fuft Juftifica- 
tien or Covenant- right, is an accepting of Chrift as our Sa- 
viour and Lord to be obeyed by us in the ufe of his faving re- 
medies > and we there vow and covenant future obedience. 
a\nd as our marriage to Chrift, or Covenant-making, is all the 
condition of our firjl right to him and his benefits, without 
any other good works or obedience i (bour Mtrr i*ge- fidelity ; 
or Covenant keeping) is part of the condition of our continuance 
herein, or not loling it by a divorce, John 15, Col, 1.23. 

Errour 15; That Faith is & condition of our part in Chrift, 
and our Juftification 9 but only one of Gods gifts of the Covenant % 
given with Chrift and J unification. 

Errour 1 6. That the Covenant «f Grace hath no conditions on 
our part, bat only donatives on Gods part. 

Errour 17. Th *t if : < he Covenant had any conditions , it wet t 
not free. And that every condition is a meritorious caufe, or at 
If aft fame caufe. 

Contr. All thefc I have confuted at large elfe where, and 
proved 1. That Faith is a* proper condition of thofe benefits 
which God giveth us by the conditional Covenant of Gracci 
but not of aU the benefits which he any other way giveth us. It 
was not the condition of his giving Chrift to live and die for 
us i nor of his giving us the Gofiel, or this Covenant it felf\ nor 
of his giving us Preacher s 9 or of the jiff? motions of his Spirit > 
nor was Faith the condition of the gift of Faith it fclf i becaufc 
all thefc arc not given us in that way, by that Covenant, but 
ahfolutely, as God (hall pleafe, T t 5 2.That 1 

og4 The Life of Faith. 

2. Thatfome Promifes of God of the iaft mentioned gifts, 
hive no condition ; The promifes of giving a Saviour to the 
world i and (he promife of giving and continuing the Gofpcl 
in the world, and of converting many by it in the world, 
and of making them Believers, and giving (hem new hearts, 
and bringing (hem to falvation, &c. have m conditions. Bur 
thefe are promifes made, fomeof them to Cbrifl only, and 
fomc of them toj r alien mavkjnd, or the world in general, otpre* 
dittws what God will do by certain men unborn, unnamed, 
and not defcribed, called the E/f#. But all this givetb no title 
to Pardon, or Juftification, or Salvation to any one perfon 

it all. 

Remember therefore once for all, that the Covenant which 
I ftillmcan, by the Covenant of Grace, is that which God of- 
fereth men in Baptijm, by the acceptance whereof we become 

3. That Gods gift of a Saviour, and Neve Covenant to the 
world, are fo free as to be without any condition : But Gods 
gift of Cbrijt with all his benefits of Jufttfication, Adoption, &c. 
to individual perfons, is fo free as to be without and contrary 
to our defert \ but not fo free as to be without any conditio .* 
And that he that will fay to God [Thy grace of pardon is not 
free if thou wilt not give it me, but on condition that I ac- 
cept it, yea or defire it, or as\ it~] (hall prove a contemner of 
grace, and a reproacher of his Saviour, and not an exalter of 
free grace. There is no inconfiftency for God to be the giver 
ofgracctocaufe us to believe and accept of Chrift, and yet to 
make a deed of gift of him to all on condition of that Faith and 
acceptance i no more than it is inconfiftent to give Faitb and 
Repentance, and to command them : of both which the ob- 
je6ters themfclves do not feem to doubt. For he makcth both 
h\$comtNand, and his conditional form of Promife to be his choicn 
means ( and moft wifely chofen) of working in us the thing 

4. That a condition as a condition is m* caufe at all, much 
kfs a meritmow eaufe : But only the nonperformance of it 
fufpendcth the donation of the Covenant, by the will of the 
Denor : Or rather it is the Don«rs will that fufpendeth tt till 
the «ondi*on bi d#ne. And fome conditions fignific no moarc 


The Life of Faith. 335 

than ztctm of time : and fome (in the ttutttr of them, and 
not in the fornt) area nit -dtmer it ing, or not -abufmg the Giver , 
or not-de$ifing the gift : and fome among men arc meritorim. 
And with God eveiy aft that is chofen by him to be a condi- 
t on of his gift, is pleafuig to him, for fome fecial aptitude 
which it hath to that office. This is the full truth, and the 
plain truth about conditions. 

Etrour 18. Ihere id no degree of far dm given to any that 
are not pnfeSly juftified, and that Jh all not befaved: But the 
giving of the Spirit fo far as to caufe us to believe and repent, ia 
fjwe dtgree of executive pardon : Jberefcre tvi are juftifted before 
we belit ve. 

Contr. There is a great dgree of pardon given to the world, 
before convcilion, which (hall yet juftifie and fave none but 
Beheveis : Gods giving a Saviour to the world, and a New 
Covenant, and in that an univerfal conditional pardon i yea his 
giving them teaching, txbortatims and offers of free grace $ and 
his giving them fife and time, and many mercies which the 
full execution of the Law would have deprived them of, is a 
very great degree of pardon. God pardoned to mankind 
much of the penalty which fin defcrved, even prefently after 
the firft tranfgreffion, in the prom fe made to Adam, Gen. 
3.15. Many texts of Scripture (which partial men for their 
opinions fike do pervert) do fpeak magnificently of a common 
pardon, which muft be fued out, and made pjrticular upon our 
believing. The world was before under fo much impefftbiiiy - 
of being faved by any thing that they could do, that they 
muft have procured all to be done fifft which Chnft hath done 
and fuffered for them \ which was utterly above their power. 
They that were a&tially obliged to bear the pains of death, 
both temporal, fpirituil and eternal, arc now fofar redeemed, 
pardoned and delivered, thit all the merit and fatiifallton n:- 
cetTary to actual forgivenefs, is made for them by another, and 
no one of them all fhill perifh for want of a Sacrifice made and 
accepted for them ? and an univerfal conditional pardon is en- 
acted, fealed, and recorded, and ofTerci and urged on all to 
whom the Gofpel comcth > and nothing but their obftinate, 
wilful rcfufal or neglcd, can deprive them of it : And this is 
fo great a degree of pardon, that it is called often by fuchab- 


3 6 7 he Life of Faith. 

folutc names, as if all were done i becaufc all is done which 
conctrntth God as LegtJIator or Covenant maker t to do, b'.forc 
our own Acctftance of it. 

Sj ppofc a Prince redeem all his captive fubjc&s from the 
Turkilbilavry, and one half of them fo love their ftate of 
bc;nda£e,or fume harlot or ill company thereCyca if all of them 
dofo, till half of them are ptrfwaded from it) that they will 
no? come away. It is no improper nor unufual language to 
fay that he hath redeemed them, and given them a rcleafc, 
though they would not have it. That m*y be given to a man, 
which he never bath y becaufe he rtfufcth to accept it j when 
the Donor hath done all that belongeth to him in that rela- 
tion of a Dontr > though perhaps as a Per [trader he might do 

This is the fenfe of Heb. i. 3. When be bad by him ft If purg- 
ed our fins (or made pur gat fan of our fins) be fate dwn oh the 
right band of the M«jefty on bigb i that is, when hchad become a 
Jacnficeforfin, and fealed the Covenant by his blocd.] For 
aduil pcrfonal pardon was not .given by him before our ac- 
cept at cc. 

This is the plain fenfe of 2 Cor. 5.18, 19, 20. God teas in 
Cbrtft reconciling tbe world to bimfelf, not imfuting to them 
tbeir treffaffhs (that is, purchafing and g ving them a pardon- 
ing Covenant J and bath committed to us tbe wcrd , and mmtflry 
of reconciliation : Now then we are Ewbaffsdturs for Chrift, as 
though God did be fetch you byus y tee fray you in Cbrifts ftead to 
be reconciled to God. 

John 1. 29, 36. Behold tbe Lamb of God which taketb away 
tbe fins of tbe world y (that is, as a facrificc for fin J As Heb. 
9. z6. Once in tbe end of the world be hath afpearedtofut away 
fi» t bytbefacrificeofbimfelj: (Though the facrifice as offered 
only, doth not actually and fully pardon it.) The fame as 
Heb. 1©. 12, After be bad offered one Sacrifice for fins for ever, 
fate down on tbe rifjot band of God. 

So Mattb. 18. 27, 32. He forgave hint tbe debt 1 for- 
gave thee aS that debt— viz cond tionally, and as David for- 
gave Sbimei. 

ff*l. 78.38. He forgave their iniquity, and dtftroyedtbem not\ 
lh*t is, be forgave :ke temporal p*iniftimcnr, and fuffrended the 


Tie Lift rf Faith. 337 

execution of eternal punimment, giving them yet more time 
and offers of repentance ar>d offurchcr mercy. And Co he for- 
gave Abab and Nineve upon their humiliation, Numb. 14. 19. 
Pardon I befeecb thee the iniquity of thu people, according to the 
greatnefl of thy mercy, and as thou baft forgiven this people from 
Egypt until now. 

So ffal 85. 2, 3. Jboubaftforgiventhe iniquity of thy people , 
thou baft covered aU their fins: thou haft taken away all thy 

wrath Turn us Gedcfcur fulvation, and caufe thine 

anger to ceafe : wilt thou be angry with usfcr ever ? So that they 
are tvro palpable errors here altered by the obje&ersy iz.thit 
there U no degree of pardon to fucb as arc not faved\ and that 
tte arc juftified when ever we have any degree of pardon. We may 
be Co far pardoned as to have grace given us erFc&ually to be- 
lieve, and yet our Justification, or the Covenant- forgivenefs 
of eternal punifhment, is in order of nature afcer oar believing, 
and not before it. 

Errour 19. That our natures are as far from being able to be- 
lieve in Chrift, as from being able tofulfilthe Law of worfy, and 
1 9 be juftified by it j they being t quajly impofliile to w \ and as much 
help if neajjary to one as to the other. 

Contr. To be juiHried by the Law of works^btn wc have 
once broken it, is a contradiction, and a na t Ural im poftibility i 
as it is to be at once a (Inner, and no (inner. But (0 it is not 
for a finncr to believe in Cbnft : The mnpofTibility is but m;ral 
at molt \ whfch contiileth not in a want of natural faculties 
or power , bat in the want of a right dJPfoion t or wiUingncfl oi 

And to .fulfil the Law of God, and to be pe*fe<3 for the fu- 
ture, is furely a far h'ghcr degree of fpiritual grace and excel- 
lency, than to be a poor, Wc«k, finjtul believer, d firing to 
fulfil it. Thrrdore pur (infill natures ajc much farther orf 
(tompeifdlion than dom faith. 

5. And though the ficne OnnipotencJ do all Gods works 
(for all Gods Pcwtr is QmmpouncyJ ytt it is not equslly 
put forth, and mamftfted iti all his works : The moving of a 
feather, and the making of the world, are both works of Qas- 
mpotency > but not equal works or exertions of it. 

4. And it is certain that in rerumnatura, there is fwtfi a 

u u &Ȥ ' 

338 The Lije of Faith. 

thing as a proper Povpa given by God, to do many things that 
never arc done* and that necfjfary grace (which feme call/S*f- 
ficient) which is not eventually effectual : for fuch Adam hid 
f fuch Povpct^ and fuch nectary grace or helpj to have forborn 
his iirft fin, which he did not forbear. And no man can prove 
that no final unbelievers, have had fuch fairer -and help to have 
lel.evcd, a* Adam had to have flood. But it is certain t*Mt we 
have not fuch power* and nectary grace^ to have pafcdly 
fulfilled all the Law. 

Errour 20. that Faith jufiifieth as an h.ftmment and on- 
ly {>. 

Of this I have written at large heretofore. An inftrument 
prnpeily fo called, is an (fficient caufe : Faith is no efficient 
caufe of our Juftirication y neither Gods inftrumenr, nor ours : 
for we juftine notour fclves inltrumentally : The known un- 
doubted instrument of our Juitificanon, is G)ds Covenant or 
deed of gift i which is his pardoning ad : They that fay it is 
not z P by fie al but a Moral inftrurnent, cither mean that its mo* 
rafy called an inftrument, that is, reputatively y and not farift i 
or that if is indeed amoralinfrument, that is, effefieth our Jh<* 
ftificatimtnoraly. But the latter is falfci for it erfedeth it 
not at all: and the former is falfe : for as there is no reafim \ 
fo there is no Scripture to prove that God reputeth it to be 
what it is not. 

All that rcmainethtobefiid is that indeed Faith in Cbriji 
nan ad whofc wjtKre partly (that is, one ad of ir) confirteth 
in the Acceptance of Chrift himfclf who is given to us for our 
Justification and Sanation, by a Covenant which makcih this 
believing- accept anceitt condition. And fo this accepting- all in 
the very ejpnee of it, is fuch as fomecall a receiving inftrument 
(or * p.- five J which is indeed no infirument^ but sn ad meta- 
phorical)! called an inftrument (And in difputes metaphors 
muli not be ufed without necettity > and to undcifhnd them 
froperly is to erre.) So that fuch an improper infirumsnt of Ju- 
(iification Faith is, as my trufiing my Pbyfic'tan f and taking him 
for my Phyfician) is the infirument of my cure : And as my 
trnftir.g my fill to thecondud of fuch aPi/,r,is thcinftrument of 
my fa(e voyage , or as my trufiing my lutor is the inurnment of 
my learnings ox rather as a womans Mrwgc-confem is the™- 


The Life of Faith. 3 39 

ftrumtnt of all the wealth and honour which (he hath by her 
husband. Indeed marriage may be better called the infxruivent 
ofiti that is, not her own conjent (which is properly there* 
ceivi,:g condition) but the confent and atiual marriage by her 
hmband: For be is the giver. And fo the Civcnatt is Godt 
Jtyhfyitig injirument, as fignifying his donative confent i and 
Bapiifm is the injirument of if, by folemn invefliture or tradition* 
as the delivering of a Key, is the inlirumcntal delivery of the 

The Cite then is very plain to him that is but willing to un- 
dertiand, viz. that Faith in its ejpnce.is b.iides the dffenting ad% 
%n accepting of an offered Saviour for mr J unification, Santtifica- 
t ion and Salvation, and a trusting in him: That this att of 
Faith being its ejjence, is the molt aft for the ufe that God in 
his Covenant hath appointed it unto : becaufc he wll g»ve us 
a Saviour freely, but yet not to b: refufedznd negkded, but 
to b: thankfully and konourably received^nd ttfed: That this 
fecial aptitude of Faith, or its very fffence, is the feaftn why 
itischofen to be the condition of the Te/tament or Gift : 
That this fame effence and apritudc, is that which fomc call 
is Receptive or Pafivc Inflrumcntality : 1 hat this tjfence and 
aptitude is not thcneerelt rcafon why we are justified by it , 
for then Faith as Faith, and as fuch an &Q or w.rk^ of oiirs 
Ihould julhhc, and that e x opere operate; and that Without or 
againft Gods will. For if Gods mil have interpofed, the /Ig- 
mfier of that veil mutt needs be the chief and neareit rcafon .' 
Therefore thisac^t to apt b ing by God made the condition of 
the Gift or Covenant, is neareit and chief mrereft (I will not 
callitcauiality) in our JuhSncition, $ this office of a condi- 
tion. Therefore in a word, we arejuftijied by Faith diretlly as, 
or became it * the conditio pr£jiiia y the perform mcc of the coi- 
dition of the Jultuying a&, and it was by God made the con- 
dition, becaufc it was in it* nature moji apt < thereto > which 
aptitudtm&y be metaphorically called trs Receptive {nftrumenta- 
l-ty: And that thus as it accepteth Cbn\i far Jujiificatim, 
Adoption, Sahcitficatim and Glorification > io it is hVii the «V- 
taphorjcalinfirument o( Q\x% part tnChnft \ and out confequent- 
ly the mtaftoiicaltnpun^mi^o+t t it !t y to pardon, the spi ic 
and H.avcn , and in no tollerable fenfe at all f how figurative 

U u 2 foeVcrJ 

340 The Lije ef Faith. 

foevcr) is it any instrument of Gods fentence of Jj(tiric%tion 
(which yet is all the Juititication acknowledged by the ufual 
dtfcndersof Iri(humenulity) favingasit may be fa id to give 
us a right to it, by giving us conftitutive Jufhfication in the 
pardon of our /Ins. 

And the Scripture never faith that Faith jaftifietb hs, nor 
callethit fuftifyirtg Faith* but that we arc juftified by Faith, 
and moll commonly (j>f Faith'] for the ufualltfi phrafe is 
c* *n$-*<w, ex fide, as it is ex operibu* y when Juftification by 
works is denyed • which is not the mecr Instrumentality of 

So that here is a double errour ■, i. That Faith juftificih as 
a true and proper inlirument : 2. And no other way. 

Errour 21. That Faith caufeth J unification* as it caufeth 
San8ificati)ti '* as much and as properly. 

Contr. Faith caufeth not Jumfication at all, but only is the 
tonditionof it : But Faith caufeth the ads of other graces by a 
proper efficiency * believing is a proper cfHs-icnt caufe of the 
wills volition, complacency, confenr, f though but a moral 
efficient, becaufc the liberty of the will forbiddcth the Intellect 
to move it per modum njtur£.) And the wills confent pro- 
duccth other ads, and phyfically excitcth other graces: Be- 
caufc to love, and dciire, and fear, and feek, and obey, are ads 
of our own fouls, where one may properly caufe another : But 
to juftific or pardon is an ad of God : and therefore Faith equal- 
ly procureth our right or titlt to Justification and to Sandifi- 
cationand Glorification > but it doth not equally ejfcQ them, 
2 Cor. 7. 1. Let us cleanfe cur felvcs from aB filthmefs of flefh 
and Spirit, perfeding bolinefi* &c Not let us pardon and ju- 
ftific our felvcs. James 4. 8. Cleanfe your hearts you fmners, &e. 
Ifa. 1. Wafhyou y ma)^you ~clcan*put away the evil of your doings* 
(not your guilt and punifhmentj So only Chrift cleanfetb hs 
from alfmandunrigbtccufnefs* 1 John 1.7, 9. Judc2i. Keep 
yourfelvet in the Love of God. John 15. Abide in me. &c. 1 ]ohn 
J.l8. He thit is begotten of God* kfepeth himfe-lf* &c. 

Errour 22. That the Faith by which we are juftified* is not 
many fbyfieal aUs of the foul only* but one,, 

Errour »J» That it is only an aU 9) one faculty of the 


The Life of Faith. 3 41 

Contr. The contrary is fully opened before, and pioved at 
large clfcwherc, and through ihe Scripture. Faith is fas 
Vavenant well notcth) the a6fc of the whole man : I was wont 
to fay of both faculties, I now fay of the three faculties which 
conftitutc the foul of man, the Poteflative, the Intellective and 
the Volitive. And the Ajpnt it fclf is many ads fas a&s are 
phylically fpecified by their objects) as is (hewed. It is one 
moral aft 01 work of the foul: Like truftinga man as my 
Phylician , which is a fiducial confent that he be my 
Phyiician, in order to the ufe of his remedies : Orastakinga 
man to be your Prince, Hutband, Tutor, Maftcr, 8cc. when 
he.that will tell people that taking fignificth but one phyfical 
atft, would be ridiculous. And he that will tell people that 
only one phyficil a<5t of one faculty is it that they muft look 
to be jurtified by, will be much worfe than ridiculous. I 

Errour 24. That we are justified by Faith, not as it receivetb 
Chrifls perfon, but his benefits or righuoufntfs. 

Contr. The contrary is before and after provedf and infix- 
ed on by Dr. Preflon at large.) Indeed we receive not Chriiis 
pcrfon it (cKpbyficaly -, but his perfon in the rffice and retathn 
of our Saviour > as we muft chufe what person (hall be our 
Pbyfician, before we tike his medicines, or nceive our health > 
but it is only a confent that he and no other, be our Efyfi* 
cian, which we call the taking of his per fori. And fo it is 

Errour 25. 7^*' it it one a& of Faith which givetb us right 
to (Shrift, and another to hU right eoufnefs y and another to hit teach- 
ing.and another to hit Splrit,and another to Adoption ,and to Hex- 
ven,&c. and not the fame. 

Confr, This is .1. Adding to the Word of God, and that 
in a matter near our chiefeft comfort and fafety. Prove if, or 
affirm it not. 2. It \% corrupting, ^nd perverting, and contra- 
di&ingthc Word and Covenant of God, which unitedly make- 
em the fame Faith (without any fuch diftinchonj the condi- 
tion of all the Covenant- gifts, Mark 16. 16. John 3. i6> 

Errour 26. That tboU£h the fame Faith wbicbjuftifietb doth be- 
lieve in him as a Teacher, as a King and Judge % &c. yet it fUfrifietb 
us only quatenus rcceplio jaftiti*,**** « the rewvivg of Chrifls 
Kigbteoufnefs. U u 3 Contr* 

242 The Life of Faith. 

Contr. S^cinmyDifputc or' Jult fixation, myConfutatioi 
of this Aflcrtion in Mr. Warner. Properly Faith juftificth 
not at all i but wc are juftified of or by it as a condition by the 
tenour of Gods deed of gift. And io far as it is the condition 
in that gift, (o fir we arc juftifkd by it. But it is one entire 
Faith in Chrifi, which is the condition, without fuch diftin- 
&ion j therefore we are fojultificd by it. 2. Accjrding to 
that Rule, there muft be as many ads of Faith, as there are 
benefits to be received, and the title to be afcribed to each 
one accordingly. 3. The natural YHathn of the aU. to the 
rijfdl; fhewethno more but what the nature or effenceof that 
Faith is, and not how we come to be juftified by if. 4. The 
fenfc containcth this falfe Propofif ion [Hac fides qua talir y or 
qua fides juftific at: Faith as Faith, or as this Faith in fpecit, 
juftifieth (which fome call the (To credere) For it is the if- 
fence of Faith which they call its Reception of Cb rifts Ritfote- 
•ufnefl, 5. The true paffive Reception of Righfcoufncfs and 
Pardon, is that of the per fon, as he is tht terminus of the do- 
native or j unifying a& of the Covenant: To receive Far don 
properly, is t$be pardoned : But our A&ive Receiving or Con- 
fent, is but the condition of it » and there is no proof or rcafon 
that the condition mould be Co parcelled. 6. Yet if by your 
quatenus you intend no more than the defcription of the a& of 
Faith as elTcntiaily related to its fubfequcnt benefit, and not at 
all to fpeak of its conditional nearcft intereft in our Judica- 
tion, the matter were lefs. 7. Bat the truth is, elvt if wc 
might diftinguifh where God doth not diftmguifh, it were 
much more rational to fuy, that taking Cbrift for a true M?f- 
fenger ef God, and a Teacher^ andSan^ifie^ and King, hath a 
greater hand in our Justification, than taking him to juftitie 
us (fuppofing that all be prefent.) Bccaufc the common way 
■and rcafon of conditions in Covenanrs is,that fomewhat which 
the pirty is witling of, is promilcd upon condition of fome- 
thing which he is unwilling of, that for the one he may be 
drawn to confent unto the other : As if the Phyfician (h«uld 
fay [If you will take mc for your Phyiician, and rcfufc none 
of my medicines, I will undertake to cure you.} Here it is 
fuppofed -that the Patient is wihng of healthy and not wiling 
of the Medicine*) but for healths fake ; and therefore confenting 


The Life of Faith. 343 

to the Medicines ( or receiving this man to be h;s Phyhcian as 
a p r cfcr ibcr of the Medicines) is moic the condition of his 
cure, than hisconfentmg to the cure it fclf, 01 receiving the 
Phyfician as the caufcoi his health: So here it is fuppofed 
that condemned (inners are already willing to be juftified^ par* 
domd and faved from punifhment, but not willing to rtpent 
and follow the teaching and counfel of a Saviour ', and there-* 
fore that Pardon and Jumlicatioi is given and offered them, 
on condition that they accept of, and fubmit to the fetching 
and government of Chrirt, and of falvation from their fins 2 
But the truth is, we mutt not prefume beyond his revelation, 
to give the reafons of Gods inftitutions : We arc furc that the 
entire Belief in Chrit\> and accepting of himfclf as our perfect 
Saviour ra order to all the ends of his Relation, is made by 
God in his Covenant, the condition of our title to thebenc- 
fitsof his Covenant conjunctly : And it is not only the be- 
lieving in Chrjft for pardon that as fuch is the condition of par- 
don •> nor is any one ad the condition of any benefit, but as it 
is a part of t hat whole Faith which is indeed the condition. 

The occafion #f their errour is, that they contider only what 
it is in Chrilt the objeft of Faith which jumrieth, fanciirieth,8cc. 
and they think that the 4<3 only which is exercifed on th it ob- 
)eU muli do it \ which is a grofs miftake : Becaufe Faith is not 
hkeftfj^tfgofmony, jewels, books. &c into ones hand, which 
is a phy ileal ac?i which rakcth poiTvflion of them : But it is a 
Jus or Vebitum, a Right and Relation which ret are morally 
and paffively to receive, as conftituting our firft Juttification 
and Pardon > and as the condition of this we are to take Chrift 
for our Saviour, which is but a pbyficial aftive Metaphorical re* 
ceivingy in order to the attainment of the faid pajjive proper r*- 
ceiving (For recipere proprie eft pati.) 

If an Ad be paded, that all Traitors and Rebels, who will 
give up themfclvcs to the Kings Son,as one that hath ranforn- 
cd them, to be taught and ruled by htm, and reduced to their 
obedience,& to be their general in the wars againft his enemies* 
(hall have pardon, and land?, and h)nours,and further rewards 
after this ferviee i here the Prince himfeU doth deliver them by 
his ranfom, and enrich them by his lands, and honour them by 
his hoaour or power,6cc,But their ad of giving up thecnfelves 


o^4 The Life of FaHh. 

&o him under the notion of a Ranfomcr, doth no moie to 
their deliverance, than their giving up thcmfelves to him un- 
der the notion of a General or Ruler, 6cc. Bccaufe it doth not 
free them as it is fuch an aft, but as it is an t<ft made the con- 
dition of his gift. 

And note that I have before proved, that even as to the 
objed Chrift juftifieth us in all the pirts of his office. 

Eriour 27. 7 hat believing in God as G$d and our Father in 
Cbrifty it not an aft ofjuftifying Faith, but only a confequent or 
concomitant of it. 

Contr. 1. No doubt but God muftfome way ba believed 
in, in order of nature, before Chrift can be believed in (as is 
proved ) who can believe that Chrift is the Son and 
MeiTcngcr 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 Governour. 2. Butt© 
believe in God as the end of our Redemption i to who& love 
and favour we muft be reftored by Faith in Chrift, and who 
pardoneth by the Son, is as cffcntral an a<S of Juftifying Faith, 
as our belief in Chrift. 

Object. But not quatenus juftificantit, not of Faith as juftifying. 
Anfvp. If by [asjuftifying'] you mean [not as tffeBingJu- 
filiation] it is a r*lfe fuppolition: There is no fuch Faith. If 
you-mcan [not as the condition of Juftificati w~\ it is f*lfe : It is 
as cflcntial a part of it as the condition. If you mean [not as 
Faith is denominated J unifying from the Confequent be.iefit~j its 
true, but impertinent : For the fame may be fiid of Faith in 
Chrift \ it is not called [Faith in Chnft'] as it is called f by you) 
Juftifying. Andyet I may add, that in the very fk\ fie at nature 
ofit^ Belief in God as our God and End, is cifcnrial to it ; Af 
conftntirg to be healed is" ttfcntial toconfenting to thcPhy- 
(ician : and confenting to be reconciled is clTcntul to our con- 
futing to a Mediation for that end : Becaufc the refped to the 
end is tiTcntial to the Relation confentcd to. 

All the Faith defenbed Heb. if. in all thofc inflar.ces, hith 
fpecUl cflcntial refpedfr to God. 

So hath Abrahams hhhi Kom t 4 3. Air ah am believed God, 
and* vp as imputed to him fcr rigbttoufvfi — -v. 5. To him 
that w>r \tb not, but believeth on him (on God) that )uftifitb 


The Life of Fait k. 345 

tbe ungodly, b» Faith it counted for tigbteoufnefs ■ v. t. t 

BUJfed is tbe mm to whom the Lord wiS not impute fin -v. 1 jr. 

Before bim whom be believed, even God who quickjnetb tbe 
dead— r. 20. He ft agger ed not at tbe Promifc cfGod—Beinz 
fulyforfwaded, that what bt bad promifed, be was alft able r# 
perform, v. 21,2a. And therefore it was imputed to bim for 
rigbteottfnefs. Now it was not written for bisfakf alone that it 
was imputed to bim, but for usalfa to whom it fhaU be imputed, if 
vpe btlteve on bim who raifed nf Jefus our Lord from tbe 

Abundance fuch tcftimonics ire obvious in Scripture > but 
this being as plain as can be fpoken, he roakcth his own Faith, 
who rcfufeth to believe ir. Our Faith in God as God hith as 
mnch hand in our Justification, as oui Faith in Chrift as Me- 

Bunhe form of the Baptifmal Covenant which the Church 
ever ufed, fully proveth it as is aforefaid, though to anfwer all 
ignorant cavils againft it, as an unncccflary tcdioufnefs I pa ft 

Errour a8. the belief of Heaven, or tbe life to tome, isnoef- 
j ennui part of JuftifyingFaitb as fucb. 

Contr. The laft anfwer to this Errour is fufficient : Heave* 
ft the cvcrlafting vifion and love of God > and therefore wc 
arc juftified by believing it, though not it alone : It is ef- 
fential to our Saviour, tofavcand bring us to the fruition of 

Errour 29. That Juft'tfying Faith is a believing that / am 
jwJrijW, oreleQ y andfltal be favedby Chrift . 

Errour 30. 1ba$ tbisffitb is. aful aflitrance, erfeffwafiom 
at leafl, excluding doubting. 

Contr. 1. We arc juftified by believing and accepting Go4 
for our God, and Chrift for our Saviour, that we m#y be j«- 
Itificd i and not by believing that we are )*ftified. t. It i* 
falfc, and evci will be, that any of the frafciti (as Auftin and 
Troffer call thern) or the Non-EhB, ate cleft, or jutfified, or 
will be faved ' But thcNon-Elcd are commanded and bound 
to believe with that fame kind of Faith by which we are jufti- 
fied ; Therefore to believe that they thernfeives arc clcdr, ju- 
ftificd, and liiall be fav«d, is net (hat kind of Faith by which 

XI W€ 

34 6 The Life of faith. 

* . v - - 

we arc julhried. No men arc bound by God on pain of dam- 
nation to believe a lye, nor damned for not believing it. 3. Af- 
furancc of pcrfonal pardon, is the happinefs but of few true 
Chrimans in this life : And where it is^ ic is only an eflk& or 
eonfequcnt participating of Faith : See Mr. Hickman on this 

Errour 31. The meaning of that Article of our Creed [He. 
heve the remiffton of fins~\ is, I believe that my own fins are fcr- 
given to we per finally. 

Contr. Though worthy Mr. Ferkjns, and other ancient Di- 
vines have too much countenanced this expofition, it is falfe. 
The meaning of that Article is but this [I believe that afirffiaent 
frovifionfor pardon is made byCbrift, both for fins before regene- 
ration, and after -fault which fhaU be repented of \ and that a 
pardoning Covenant is mads to all, if they will repent and believe i 
and tome as well as others, and 1 accept of that gracious offer, 
and truji in that Covenant in Cbrift.] 

Its dangerous mifexpounding Articles of the Creed. 

Errour 32. At leaft it is an aQ of Divine Belief to believe that 
I am elect, and \uftified, and JhaU be faved. 

Contr. Many have been a great fcanda! or faare to harden 
thcPapifts by aiTcrting this. But the truth is, it is but a ra- 
tional conclusion from two premifcsi the one of which is of 
Divine Revelation, and the other of inward expirience\ and all 
that is capable of being a controvetfic to the judicious, is only 
de nomine, whether logically the conclufion be to be denomi- 
nated from the more dtbile of the premifes, or from both by 
participation, as being both an aft of faith, and otReafon, fc- 
iundum quid, and of neither firnpliciter. But it is commonly 
concluded, that the more debile of the premifismuft denominate 
the conclufion : And it is certain de re, that the conclufion can 
be no more certain than it. 

Objed. Bttt when the Scripture faitb y He that believetbfiaU 
be faved, it is equipollent to this, [/John believe y *ndtberej l on 

Anfw. A grofs deceit. That I believe, is no where in the 
Scripture : If it be, doth the Scripture fay, that aU men believe, 
aronly fome ? \ifome, doth it name them, or notific them by 
any thing but the marks by which they mud find it in trum* 
Cdves* Objeft. 

The Life cf Faith. 347 

Object. But he that believeth may be as [ure thai he bthevctb, 
as lhat the Scripture is trur. 

Anfvp. But not that he is fincerc, and excecdeth all hypo* 
critcs and common believers: At Jcaft there are but few that 
get fo full an tflurance hereof. 

ObjecSh The Spirit tvitntjftb that we are Gods children: And 
to believe the Spirit , is to believe God- 

Anfxv. The Spirit is oft called in Scripture, the witneft, and 
fUdge, and earn-jr, in the fame ftnfc j that is, if is the evidtnc* 
of our light to Chrift and life. If any manhavenct his Spirit, 
he is none cf his t Rom. 8. o. And hereby vet kpctv that he dwel- 
etb in us, by the Spirit which he hath givin vs. As the Spirits 
Miracles were the wifnefs of Chrift, Htb. 2. 3, &c. objectively, 
is evidence is called veitnefs. 2. And withall the Spirit by illu- 
mination and excitation helpcth us to fee it fclf as our evidence. 
3. And to rcjoyce in this difcovery. And thus the Spirit wit- 
DcfTcth our adoption. But none of theic are the proper ob- 
jects of a Divine Belief \. The obje&ivc evidence of holinef* 
inttfy is the objid of our rational felf-acquaintance, or -con- 
ference only. 2. The illuminating grace by which we fee this, 
is not anew Divine leffimony^ot proper Revelation, or tVordcf 
God> but the fame help of grace by which all other divine 
things are known. And all the Spirits grace for our under- 
standing of divine Revelations are not new objective Revela- 
tions themfclves > requiring a new ad of Faith for them. A 
w>cr<i or proper Revelation from Ged is the object of divine be- 
lief > otheiwife every illuminating ad of the Spirit for our &;i- 
dtrfranding Gods Word, would be it felf a new word, to b: be- 
lieved, and fc in infinitum. 

Errour 33. Doubting of the life to come, orof the truth cf the 
Gc#el t vcillnot ftandwitb favingFaith. 

Contr. It will not ftand with a confirmed Faith •> but it Will 
witha/wcer* Faith. Hcthatdoubtcthof the truth ofthepro- 
mife, fo far as that he will not venture life and foul, and ail 
his hopes and happincfs,temporal. and eternal upon it, hath no 
true Faith : But he that doubteth y but yet fo far b;l evcth the 
Gofpel, as to take God for his only God and portion, and 
Chrift for his only Saviour, and the Spirit for his Sandificr,, 
and will caft away life, or all that (tend in competition , 

Xx 2 hath 

The Life of FaHk. 

hath t true and living Faith > as is before proved. 

Errouf 34. That Rtpentance is no condition of Pardon or Ju- 
ftification *, for then H would be equal therein with Faith. 

Contr. I have clfcwhere at large proved the contrai y from 
Scripture. Repentance hath many ads as Faith bath. To 
repent (as it is the change of the mind) of our Atheifnty Idola- 
try , and not loving God, and obeying him, is the fame motion 
ottheioul denominated from the terminus a quOy iiFaitb in 
God, and Love to God is denominated from the terminus ad 
quern : This is Repentance towards God, Repenting of our 
infidelity againft Chrift, is the fame motion of the foul as be- 
Utvingin Chrift, only one is denominated from the objet. turn- 
ed front, and the other from the ob)ect*turned to. By which 
you may fee that fome Refentance is the fame with Faith in 
Cbriftv and Come is the fame with Faith in God \ and fome is 
rhe fame with Love to God ; and fome is but the fame with the 
leaving of fome particular fin, or turning to fome particular 
fore- neglc&cd duty. And fo you may eafily rcfolve 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 bleffings as ncceffiry 
in and of it felfas the end of Faith in drift; And Repentance 
of Infidelity, and Faith in Chrift is made the Mediate or Medi- 
e in al Condition. As contenting to be friends with your Father 
©r King after a rebellion s and confenting to the Mediation of 
a friend to reconcile you, arc both conditions, one ( the more 
noble) define^ and the other ds mediis ^ or as confentn&to be 
turedy and contenting to take Phyfick. They that will or muft 
live in the daxknefs of confufion, were beft at leaft hold their 
tongues there, till they come into diftinguiftiing light. 

Erroui 35. That all other act s of Faith in Chrift (as our 
Lord, or Heather, or Judge) or of Faith in God, or the Holy 
Ghofty all conf effing fin, and paying for par deny and repenting 
and forgiving others, and receivingBeptifm, &c. are the tvorhj 
*>JbicfcPaul excludethfrom J unification: Andoneact offaitb (to- 
ly beingthe Jufttfying Inftrumenty he that loo\nh to he juftiftedby 
anyofalltbefe, be fides that one act y doth look> for Juftification by 
Worhj, and confequently is fallen from grace. 
Contr. This i$ not only an addition to Gods Word and 


tk$ Lift rftditb. 349 

Covenant [not to be ufed by them that judge it unlawful to 
add a form or ceremony in his woiftup) but it is a mod 
dangerous invention to wrack mens conferences, and keep all 
men under certain defperation. For whilefl the world ftand- 
cth, the fubtilett of thefe Invent ers of new doctrines will never 
b: able to tell the world, which is that one folc at$ of Faith, by 
which they are juftified, that they may efcapc looking for a 
legal J unification by the reft : whether it be believing in Chrifts 
Divinity, or Humanity, or both ior in his Divine,or Humane, 
or Habitual Righttoufnefs, or his Obcdtencc as a fubj.<ft,or his 
Sacrifice, or his Prieft-hood offering that Sacrifice, or his Co- 
venant and Promifc of Pardon and Juftification , or in God 
that givcth him and them •, or in his Refurre&ions, or in Gods 
prefent fenfential or executive Juftification > or in his final 
f entential Juftification, dec. No man to the end of the world 
fhall know which of thefe, or any other is the folc jtaftifying 
ad v and fo no man can fcapc being a legal adverfary to grace. 
Unhappy Papifts, who by the contrary cxtrcam, have frighten- 
ed or difputed us into fuch wild and (candalous inventions. Of 
this fee fully my Difput. of Jumfication, againft the worthy 
and excellent Mr. Anthony Burgefi. 

Errour 36. that our own Faith is not at all imputed to us for 
Right eoufne ft, but only Cbrifts Right ecufnefs received by it. 

Contr. The Scripture no where faith, that Cbrijt or his 
Rrgbteoufitejl, or his Obedience, or his Satkfa&hn is imputed to 
us : And yet we jufily defend it> as is before explained, and 
as Mr. Bradfbatf and GrotitH de fatitfdd. have explained it. 
And on the other fide, the Scripture often faith, that Faith it 
imputed fcr Right ewfnefi, and (hall be fo to all that believe in 
God that rtifed £bri}i (Rom. 4.) And this thefc objectors per 
remptorily deny. But expounding Scripture amifs, is a much 
cleanlier pretence for errour than zftat denyai of its truth. And 
a true Expofition is better thin either. 

The fame God who hath given us a Saviour to fatisfic legal 
Juftice, and to merit our Juftification againft the charge that 
we are condemnable by the Law of Works \ hath thought 
meet to convey our title to this Chrift and Juftification, by the 
Inftramcntality of a new Covenant, Teftament, or pardoning 
t\&\ in which (though he abfolutely give many antecedent 

Xx 3 mercies. 

2j 1'ht Life of Faith t 

mercies, yet) he giveth thefc and other Rights, by a condi- 
tioAaigift; that as the Reward of Glory Ihould have invited 
mm to keep the Law of Nature and his Incowency i fo the Re- 
ward fhould be a moving rrjeans to draw men to blicve, So 
that there is a condition to be performed by our (elvcsCthrough 
gucej b.fore we cm have the Covenant right to Justification. 
Now when that is performed, Chriik then is our only Righ- 
teoulnels (as aforefaid) by whiJi we muft anfwer the charge 
of breaking the lirft Law, and being condemnablc by it. Bi»t 
we can lay no claim to this Righteoufnefs of Chrift, rill we 
firft prove that we are our felvcs inherently righteous, agamit 
the charge of being iwpentent Vnbebevers. This falfc accvf*~ 
tion we mult be jullficd agiinft by our own Faith and Repen- 
tance j that we may be juftihed by Chnft, againii the true ac- 
eufaticn of. finning agamft the Latv y and thereby being con- 
dcmnablc by if. Now as to our Legal Righteoufnefs, or Tro- 
l<g*l rather, by which this laft ma ft be avoided, it is [only ike 
mtritsofCbrifi,gwentousin its fruits, in the New Covenant % 
even the merits of bis obedience and focr\fice7\ But our Faith 
it felf is the other Right eon fne fa which muft be fonnd in our 
perfons to entitle us to this fiift ; And this being it, and being 
all (in the fenfe aforcfaidj that is made the condition of our 
pardon by the New Covenant ; therefore God is faid to impute, 
tt it felf to w for a Righteoufnefs, b;:caufe that condition make- 
cth itfo -, and to impute it to us for our Righteoufnefs , that is^ 
as all that row by this Covenant he rcquireth to be pcrfonally 
done by us, who had formerly been under a harder condition, 
even the fulfilling of the Law by innocency, or furTcring for 
6v\ brcaufe he that doth not fulfil nor fatitfie, as is faid, yet 
if he believe, hath a right t© the Juftification merited by Chnft, 
who did fulfil and fat* fie. This is eafie to be underftood as 
undoubted truth by the vPiU'mg - y and the reft will be molt con^ 
tcntious, where they are moii erroneous. 

Errour 37. That ftneere obedience^ and all afts of Love, Re- 
pentance, and Faith faveom, do jufiifie us only before men\ and 
cftbatfpeaketb St. James, ch. 2. 

Contr. I muft refer the Rcider to other Books, in which I 
have fully confuted this. How can men judge of the ads of 
Repentance, Faith, Love, &c. which arc in the heart > And 


The Life of Faith. i 

James plainly fpcaketh of Gods imputing Right eoufnefs to Abra- 
ham, James a. 21, 23. And how (hould men jufufic Abraham 
for £'W»g *>* ea/y £01* ? And how fmall a matter is Justifica- 
tion by wan, when we may be faved without it ? 

2. Sincere Obedience to God in Chrijt, is the condition ofth^ 
continuance, or not loling our Justification here, and the i 
dary part of the condition of our final fentenlial and executive 

Errour 38. Th*t our inherent Righteonfafs before difcrib'cd- 
hath no plaee cf a condition in our J unification in the day if 

Contr. The Scriptures fully confuting this, I have clfe- 
where cited. All thofc (hit fay, we (hall be judged according 
to our rporkji &c. fpeak againft it : For to be \udged, is only to 
be j'^ftified Or condemned : So Rev. 22. 14. Mattb. 25, &c. 

Errour 39 That there is no J unification at Judgement t* 
he expelled, but only a declaration of it. 

Contr. The Deci five fentence and declaration of the Judge, 
is the moft proper fenfe or fort of Justification, and the per- 
fection of all tha.t went before. If we (hall not be then jufth 
fied, then there is no fuch thing as Jufrification by Sentence : 
Nay, there is no fuch thing as a day of Judgement > or clfe all 
menmuftbe condemned. For it is moft certain that wc muft 
be juftifitd, or condemned, or not*\udged. 

Errour 40. That no man ought to believe that the conditional 
Covenant, AS or Gift of Juflificaiion, belongttb to kirn as a mem- 
ber of the loji world t or as a (inner in Adam-, becaufe God hath 
made no fuch gift or fromife tc any but to the Elefi. 

Contr. This is confuted on the by before. 

Errour 41. That though it befalfe that the tson el;U are riJcT, 
andtbat Chrift dyed for them, yet they are bound to believe it > 
every man ofh'mfdf, to prove thai they are eUH. 

Contr. Thisis confuted on the by before. God bindcth>cv 
biddcth no man to believe a lye. 

Errour 42. That rte muft belitve Gods Eltclion, and our Ju~ 
jiificatmjy andthefce rial Love of God to Uf, before vet can hie 
him with a fpecial Love ; Becaufe it will not cavfe in us a ftecia! 
Uve 9 to believt only a common love ofGod t and fuch a\ be hath to 
the mckfd end h't* enemies 


352 The Life of Faith. 

Contr. No man can groundcdly believe the $e cut Love of 
Gcdtohint, nor his own Election or Juftification, before he 
bdtb (yea before he find in himielf) afrectal hveto God. Bccaufe 
he that batb no [fecial love to God, mult believe a lye if he be- 
lieve that he is juftiilcd, or that ever God revealed to him that 
he is cleft, or fpccially beloved of God : and no man hath any 
evidence or proof at allof his election, and Gods fpecial love, 
till he have this evidence of his fpecial love to God. Till he 
know this, he cannot know that any other is tincere. 

2. They that deny or bhfphcmc Gods common love to 
fallen mar, and his univerfal pardoning Covenant, do their 
worft to keep men from being moved to the fptciel Love of 
Cod by his common Love ■: But when they have done their 
worft, it fhallftand as a fure obligation. Is mere not reafon 
enough to bind men to love God above all, even as one that 
yet may be their happinefs in his own infinite Goodnefs, and 
all the revelations of it by Chrift, and in his fo loving the mrld % 
m to give bit enly Son y that wbofoever believetb in bim fhouldnot 
fenjh, but have everlafting life. And in his giving a free pardon 
of all tin to mankind, and offering life eternal to them, fo that 
none but the final refufers (hall lofe it, and intreating rhem to 
accept it, &c ? Is not all this fufficient in reafon to move men 
to the love of God, if the Spirit help them to makf uje of Rea- 
fon fas he muft do what Rrafons (bevcrare prcfented to them J 
unlcfs men think that God doth not oblige them by any kind- 
nefs which they can poffibly rcjcS ? or by any thing which 
many others do partake of ? 

Yet here note, that by Gods common love to »an,I do not 
mean, any which he hath to Reprobates, under the confedera- 
tion of final defpifers of bis Antecedent Love : But of that An- 
ted dent Love itfelf % which he hath (hewed to loft mankind in 

And note alio, that Id© not deny but that Love of God m 
feme men may be true, where their own preemption that God 
hath elected them, and loved them above others, before they 
had any proof of it, was an additional motive : But this is mam 
Pfaj x and not Gods. 

Errour 43. Jbat trufiingUany things fail G*d and Jefw 
€brijt,for our falvatiw y *fma*4 damn At, 


The Life of Faitb. 353 

Contf. Confulion cheateth and choakcth mens understand- 
ing. In a word, to truft to any thing bnt God, and Chrift, 
and the holy Spirit, for any of that which is the proper part 
of God, of Chnft, of the Spirit, is fin and damnable. But to 
truft to any thing or pcrfon, for that which is but his own 
part, is but our duty.. And he that praycth, and readcth, and 
heareth, and endeavoureth, and lookcth to be never the better 
by them, nor truftcth them for their proper part, will be both 
heat tlcfs and formal in his work* 

And I have (hewed before, that the Scripture^ the Vromife* 
the Apoftlcs, the Miniftir, and every Cbrijlian and bontft wan, 
hath a certain truji due to them for that which is their farr % 
even in order to our falvatron. I may truft only to the skjti of 
the Phyfician, and yet truft his Apothecary, and the Boy that 
carrycth the Medicine for their part. 

Errour 44. That it iefinful, and contrary to free grace, to 
[oo\at anytbinginourfelves, or ottr own inherent rigbteoufnefs % 
44 tbe evidence of cur Juftification. 

Contr. Then no man can know his Justification at all. The 
Spirit ofHolinefs and Adoption in our (elves, is ourearncftof 
falvation, and the witnefs that we are Gods children, and the 
pledge of Gods love i as is proved before. This is Gods teal, 
as God knowcth who are his , fo he that will know it him* 
felf, muft depart from iniquity, when he nametb Chnft. If God 
fan&ifie none but thofe whom he juftifietb, then may the (an* 
#ified know that they arc juftificd. Hath God delivered m 
Scripture fo many figns or characters of the juftificd in 
vain ? 

Object. Tbe mtnefl of tbe Spirit only can affure w. 

Anf You know not what the witnefs of the Spirit is i or 
die you would know that it is the Spirit making us boly, and 
pofleffing us with a filial love of God, and with a defire to 
pleafc him, and a dependance on him, &c. which is the mtnefs % 
even by way of an inherent evidenee (and helping us to pfr- 
ceive that evidence, and take cemfort in it J As a cbildlikf love, 
and a pkafing obedience, and dependance, with tlikenefs to the 
Father, is a witnefs, that is, an evidence which is your 

Errour 45. Tkatitiffinfulto perfwade mckfdniento pray 

Yy /w 

354. The Lije of Faith. 

for Jujiificjtiox, or any grace, or to do any thing for if, feeing 
their payers and doings are abominable to God, and cannot flcafe 

Confr. Then it is finful to perfwade a wicked man from his 
wickedntft: Praying and obeying, is departing from wicked- 
nefs. He that praycth to be fan&ified indeed, is reprnting and 
turning from his tin to God. Wc mver exhort wicked men 
ro pray with the tongue, without the defire of the heart. Defirc 
is the (bul of prayer, and words are but the body : Wc per- 
fwade them not to diffcmble : But as Peter did Simon, A8t 8. 
Repent zndfray for forgivenefs. And if we miy not exhort 
them to good defires (and to excite and exprefsthc beft de- 
fires they have) wc may not exhort them to conversion, I fa. 
55. 6, 10. Seek^tbe Lor d while be may be fcund y and call upon 
hint tvhih be u neer. Let the mckjdforfakf bis veay, &c. You 
fe there that praying is a rcptnting a<ft > and when we exhort 
them to pr«y. wc exhort them to repent and ftek God. 

Obj^. But thy have no ability to do it. 

Anf. Thus the Devil would excufe finaers, and accufc 
God. Thus you may put by all Gods commands, and fay, 
God ihould not have commanded them to repent, believe, 
love him, obey him, nor love one another, nor forbear their 
ilrs j fci 'hey have no ability to do if. But they have their 
natun I faculties, or powers, and they have common grace jand 
Gods way of giving them [fecial grace, is by meeting them in 
theufcof his appointed means i and not by meeting them in 
an Alehoufc, or in finful courfes. f However a foul may be 
met with in his perfecuting, and God may be found of them 
that fought him nor > yet that is not his ufual, nor his ap- 
pointed way.) Can any man of reafon dream that it is not the 
duty of a wicked man to ufe any means for the obtaining of 
grace, or to be better \ nor to do any thing towards his own 
recovery and falvation ? Nature and Scripture teach men as 
foon as they fee their (in and mifcry, to fay, What mud I do 
to be faved ? As the repenting Jews, and T*ul, and the Jaylor 
did, Ads 2. 37. & Ads 8. & 16. 

The prayers of wicked man as mtkfd&t abominable i that 
is, both his wickfd frayer/, and his praying to quiet and 
ftxengthen himfclf in his wickednefs, or praying with the 


Tbt Life of Faith. 355 

tongue without the heart. The prayers which come from a 
common faith, and common gnod cU fires arc better than nona, 
but have no promife of Juftification. But the wicked mufi be 
exhorted both to this, and more, even to repent, dcfirc and 
pray fmcercly. 

Errour 46. It it fitful, and againft free grace, to thinks that 
any tvrfks or jttioxs of our cwa, are retvirdable y or to fay, that 
they tire mtritoriout t though it be nothing but retvardablenefs that 
is meant by it. 

Contr. The Papifts have fo much abufed the word nterit % 
by many dangerous opinions about it, that it is now become 
more unmeet to be ufed by us than it was in ancient timcs,whcn 
the Doctors and Churches (even Aufk in himfclf)did commonly 
ufc it. But if nothing be meant by it, but revpardalhnefs, or 
the relation of a duty to the reward as freely promifed by God 
(as many Papifts themfelves undcrftand it, and the ancient 
Fathers generally ditj he that will charge a man with errour 
in doftrine for the ute of an inconvenient word, is unchtr- 
table and pcrverfc ; especially when it is other mens abufe, 
which hath done moft to make it inconvenient. The merit of 
the caufe is a common phrafe among all Lawyers, when there 
is commutative meriting intended. I have fully (hewed in my 
Confejfton, that the Scripture frequently ufeth the word [nw- 
*ty] which is the fame or full as much : And a fubjed rmy be 
faid to merit protection of his Prince > and a fcholar to merit 
fraifc of fe is Matter, and a child to defcrve love and refpec% 
from his Parents, and all this in no refpedr to commutative Ju- 
ftice, wherein the Re v arder is fuppofed to be a gainer at alls 
but only in governing diftnbutive Juftice, which givcih every 
one that which (by gift or any wayj is his due. And that 
every good man, and every good action, deferveth praife, that 
is, to be ettcemed fuch as it is. And that there is alfo a^ow- 
farative merit, and a not meriting evil : As a Believer may be 
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 merit (which I had rather were 
quite difufed, becaufe the danger is greater than the benefit J 
the thing fignified thus by it, is part all diff»ute, viz. that what- 
ever duty God hath promifed a Keward to, that duty or work 

Yy z u 

___^— ^ — «■■■ ■ «■ I II I 

35* The Life of Fditk. 

is Renw^Mc tccording to the tcnour of that promife : And 
they thit deny this, deny Gods Laws, and Government, and 
Judgement, and his Covenant of Grace, and leave not them^ 
felvcs one promifc for faith to reft upon : So certainly would 
allthefe pcrfons be damned, if God in mercy did not keep 
them from digefting their own errours, and bringing them 
into pra&icc. 

Etiour 47. God is fie a fed with us only for the rigbteoufnefs of 
Chrift, and not for any thingin our [elves. 

Contr. This is iuflkiently anfwercd bcfore.Hc blifphemcth 
God, who thinkcth that he is no better flea fed with holinefs 
than with wickcdnels s with well doing, than with ill doing. 
'fbeytbat are in the fiejb cannot fleafe God, Rom. 8. 6,7. but 
the fpiritual and obedient may. Without faith it is intfofible to 
fleafe hint, becaufc unbelievers think not that he is a Kewarder % 
and therefore will not/i<^his reward atight ; But they that 
will plcafe him, mud believe that he island that he is a rew order 
of them that diligently fee\hm,Ucb. 11.6. They forget not to 
do good and diftiibute, becaufe with fucb facrifices God is vpeU 
flea fed, Hcb. 13. And in a word, it is the work of all their 
lives to labour, that whether living or dying they may be accefted 
of him, 2 Cor. 5. 8, 9. and to be fuch, and to do thofc things 
as are f leafing in his fight. Nay, I will add, that as the glory of 
God, that is^the glorious demonftration or affearanccof bimfclf 
in his work}, is materially the ultimate end of man *> fo the 
fleafingofbimfrffin this his glory (hining in his Image and 
Works, is the very afex, or higheft formal notion of this ul- 
timate end of God and of man, as far as is within our 

No mans works pletfc God out of Chrift, both becaufe they 
f arc unfound and bad in the ffring and e nd y and becaufe their 

faultinefs is not pardoned. But in Chrift, the pcrfons and 
duties of the godly arc fleafag to God, becaufe they have his 
Image, and are fincerely good, and becaufe their former fins, and 
prefent imperfections arc forgiven for the fake of Chrift (who 
never reconciled God to wickednefs. 

Errour 48. It ismrcenaryt* worhjor a reward, and legal 
tofct men on doing for falvation. 
Contr, It h legal or fooliih to think of mrkjngfer any 
6 reward, 

The Life $f Faith. 357 

reward, byfticb meritorious workj as make the reward to be not 
of grace, but of debt, Rom. 4. 4, But he that maketh God him- 
fclf, and his cvctlafiing love to be his reward, and fruftcth in 
Chrift the only reconciler, as knowing his guilt and enmity 
by fin ; and laboureth for the food which perifheth nor, but 
endureth to everlafting life \ and laycth up a treafurc in Hea- 
ven, and miketh himlclf friends of the Mammon of unrighte- 
oufneis, and layeth up a good foundation for the time to come, 
laying hold upon eternal life, and ftrivcrh to enter in at the 
ftrait gate, and frghtcth a good fight, and finifheth his comie 
for the Crown of Rightcoufncfs, and fuffcrcth perfecution for 
a reward in Heaven, and praycth in fecret that God may re- 
ward him, and alwaics aboundeth in the work of the Lord', 
becaufc his labour is not in vain in the Lord, and endureth to- 
the end, that he may be faved, and is faithful to the death, 
and overcometh, that he may receive the Crown of Life : this 
man taketh Gods way, and the only way to Heaven', and they 
that thus feek not the reward (being at the ufc of reafonj are 
never like to hare it. 

Errour 49. It it not lawful for the juftified to fray for the 
far don of an) penalties, but tew for al. 

Contr. The ground of this is before overthrown. 
Errour 50. his nut lawful to fray twice for the far don of the 
fame fin j becau/e it intplietb unbelief, as if it were not pardoned' 

Contr. It is a duty to pray oft and continuedly for the par- 
don of former fins : 1. Becaufc pardon once granted muft be 
continued i and therefore the continuance mult be prayed for : 
If you fiy, It U certain to be continued, I anfwer, then it is 
ascertain that you will continue to pray for it (and to live a 
ho!y life. J 2. Becaufc the evils deferved, are fuch as we arc 
not perfectly delivered from, and are in danger of more daily, 
And therefore we muft pray for daily executive pardon, t'^at is, 
impunity > and that God will give us more of his Spiiif, and 
favc us from the fruit of formerfin : Becaufe our rigHt to ru- 
turc impunity is given before all the impunity it felt. 3 And 
the compleat Juftificttion from all paft (ins, is yet to come at 
the day of judgement. And all this, (befidesthat feme that 
Have pardon, know it not) may and mud be daUy prayed for. 

Y y 3 Errour- 

?9 8 The Life of Faith. 

Eirouf fi. The Jujtifiedwuft not fray again for tU far don 
cf the fins before converfion. 

Contr* VVhaf was laft faid confutcth (his. 
Euour 52. Nt man at all way fray for fardon, but only for 
afjurance : Fur the fins »fthe Ele& are all pardoned before they 
trerebom: and the non-el?& have no faiiffa.Bion made (or their 
/f>jj, and therefore their far don h imfcffvle. 

Contr. Mattb* 6. Forgive us our trefpatfes, &c. 
Thcfc confluences do but fhew the falftiood of the ante- 

Errour 53 No wan cart know that be it under the guilt of 
any ftn > btcaufc no man can knc>w but that he ie eU8 y andconfe- 
quet.tly juftificd already. 

Contr. No infidel, or impenitent perfon is jullified. 
Errour 54.. Cbrtft only is covenanted with by the Fathtr^ and 
be is the only Prcmifer as for us, and not we for ourftlves. 

Contr. Chrift only hath undertaken to do the work of 
Chrift, but man muft undertake, andpromifc, and covenant, 
even to Chrift himfclf, that fby the help of his grace) he will 
do his own part. Or elfc no man mould be baptized. What a 
Baptifmand Sacramental Communion do thcfc men make? 
He that doth not covenant with the Father, Son, and Holy 
Spirit, ha:h no right to the benefits of Gods part of the Cove- 
nant. And no man fat sgej can be faved that doth not both 
promile and perform. 

Enour 55. Wc are not only freed from the condemning fen- 
tence of the Law > but freed aifo from its Commit ds. 

Contr. Wc are not under Mofij Judaical Law, which was 
proper to their Nation, and then Prpfelites : Nor are we un- 
der a neccflny or duty, of Lbouring after peifcd obeditnee in 
our felvcs, as the condition of our Juftification or Salvation i 
but to renounce all Fuch expirations. Nor will the Law of 
Works it ftlfcver jumric ui (as iomc affirm^ as having per- 
fectly fulfilled it by another: But wc arc jujiificd againft its 
charge , and not by it , by the Covenant of Grace, and 
not of Work*. But perfet? otedUnce to all the Law of Na- 
ture, and all the Commands of Chrift, is iiill our duty, and 
finccrc obedience is nccefliry to our fal vatior. All our duty is 
■ot fupeicrrogation. 


The Life of Faith. 359 

Errour 56. When a man doubt el b whether he b; a Brficvcr 
er penitent, be mufi believe that Cbrifi repented and believed for 

Contr Chrift never had (in to rep:nt ofi and it is not pro- 
per to fay one repenreth of anothcrs lin \ drift believed his 
Fathers but had no ufc for that faith in a Medutour which 
tee mult have. He that repenreth nor, and bclievcth not hirn- 
feli, (hill be damned : Th.reforc you rruy fee how Chrift re- 
pented and believed for us. 

Errour 57. A man that tru(letb to be juflified at the diy of 
Judgement, againft the charge of unbelief, impenitency and hypo- 
crific, by his own faith, repentance andfincerity y as bis particular 
(ubordmate Right eoujnefl, and not by Chrift s Right eoufaefs imputed 
only finntlh againft free grace. 

Contr. Chrifts Righteoufncfs is imputed or given to none, 
nor (hall j iftifle any that are true Unbelievers, Impenitent or 
Hypocrites ; Therefore if any fuch pcrfon truft tobr juftificd by 
Chnft, he decciveth him. If the charge be, 7hou art an Infidel 
or impenitent, it is frivolous to fay, But Chriji obeyed, fuffered t 
er believed, or repented for me. But he that will then be juftt- 
hed againft that charge, muft fay, and fay truly, I truly be- 
lieved, repented and obeyed. 

Errour 5 8. There it m ufefor a Justification againft any fuch 
falfe accuftttion before God, wha kriowetb all mens hearts. 

Contr. j. You might as well fay, There is no ufe of judg- 
ing men according to what they have done, when God know- 
cth what they have done already. 2. Weatcro be juftified by 
God before men and Angels, that Chrift may be glorified jn 
his Saints, and admired in all them that believe, becaufe the 
Gofpcl was believed by them, 2 fbe[« 1. 10, 1 1. And not only 
the mourh of iniquity may be (topped, and open falfe accufa- 
tions confuted > but that the prejudices and heart-Hinders of 
the wicked may b: refellcd, and our r?ghteo jfnefs be brought 
fnthas the light, and cur judgement as the noon day : That 
all the falfe judgements and reproaches of the wicked againft 
the juft may be confounded > and they may anfwer for all 
their ungodly faying?, and hardfpeeches (as Henoch prophc- 
ficdj agaiiiit the godly .* and that they that fpeik evil of us, 
becaufe we run not with them to all excefs of nor, may give 

360 The Life of Faith. 

an account to him rvbj ia ready to judge the quicks and the dea& % 
1 Pet. 4. 4, 5. And that til may be fee ftraight which men 
made crooked , and hidden things be ail brought to 

5. And we mud be better acquainted with the ingenuity of 
the great accufer of the Brethren, before we can be fure that he 
who belyed God to man, will not bely man to God i feeing he 
is the Father of lyes, and did Co by Job, dec. 

4. But we mA\ not think of the diy of Judgement, as a day 
of talk^ b:twccn God, and Satan, and M*n* but as a day of 
DECISIVE LIGHT or manifest ion. And Co the cafe is out 
of doubt. The F ait b, Repentance and Sincerity of the juft will 
be there manifeft, againft all former or latter, real or veitual 
calumnies of men or dc ) ils to the contrary. 

5. But above all let it be marked, that nothing clfe can be 
matter of controvertie to be decided. That Cbriji batb obeyed, 
end fujfered, and ptisfied for Believers (ins, and made a tc- 
flament or covenant to pardon all tTue Believers, will be kyoren 
totheaccufcr, and paft all doubt. The day of Judgement is 
not to try Chriftj obedience and firings, nor to decide the 
cafe whether he fulfilled t be La n>, and fat it ficd for fin, or made 
apardoningCovenant to Believers : But whether we have fart 
in biw or wot, and fo are to be juftified by the Gofpcl Covenant, 
through his merits againft the Legal Covenant ; And whether 
we have fulfilled the conditions of the pardoning Covenant or 
not. This is all that can be then made a Controvexfiei this 
is the fee-rets of mens&^xr* and cafe that mutt be opened before 
the world by God. However we doubt not, but the glory of 
all will redound to Chriit, whoiemeiits are unquestioned. 

6. Notealfo, that Chrift will be the Judge on fuppohtion 
of his merits, and not the party to be tryed and judged. 

7. Note alfo, that we arc to be judged by the Ntw Cove- 
nantor Law of Liberty, and therefore it is the condition of 
that Covenant (as made with us) which is to be enquired 

8. Notealfo that Chrift himfclf in Mattb. 25. (and every 
where) when he defcribcth the day of Judgement, doth not 
at all fpeakofany decifton of fuch a contiovcrfie, as whether 
he was the Lamb of God, who took away the fins of the world > 

Tic Life of Faith. 361 

or whether he did his part or not \ but only whcthci men did 
their parts or nor, and (hewed the fincerity of their love to 
God and him, by venturing all for him, and owning him in 
his fervants, to their coft and hazard. And the fruit of Chriflt 
part is only mentioned as a prefuppofed thing, Come ye bleffed 

of my Father, inherit the Kingdom prepared for Jou* 

For I was hungry , &c The Preparation (in Gods Decree 
and (Thrifts merits J is unqueftioned, and Co is the donation to 
all true Believers i therefore it js the cafe of their title to this 
gift, and of the condition or evidence of their titic> which if 
here tryed and decided. 

Laftly , Note 1 hat upon the decifion , in refpeft of both to- 
gether (Chi his Merits and Covenant as fuppofed, and their 
own true Faith, and Love, as manifefted decifwely) they arc 
called Righteous, v. 46. The Righteous into life eternal. 

So much to take the Humbling- blocks out of the way of 
Faith, about Free-Grace and Juftirication, which the weak- 
nefs of many well meaning erroneous men hath laid there of 
late times, to the great danger or impediment of weak Be- 

Jp.57- M- **fc *? '** ftumhting blocks cut of the way 4 
my feofU' 

Levit. 1 9. 14. Thou/halt not put g ftumbling-bloek^fafcre xh$ 
blind, butjbalt fear thy God. 


Htw t$ rive by Faitb y in order to the exereifc of other grans ana 
duties ofSanQification, and Obedience to God. 

And firfi tf the Votirinal VireU'ms.* 

WE cannot by Faith promote San&ification, unlcfs we 
understand the nature and reafons of Smdiilcation. 
This therefore mud be our firft endeavour. 

The word [SanSified'] doth fignifie that which isfefarated 
to Godfrom commonufes.j And this fffaration is either by God 
bimfelf (as he hath Uncjtificd the Lords day, &c.) or by mans 

2z dedication 

36a The Life of Faith. 

dedication - y cither of perfons to i holy office * and fo the Mini- 
ftcrs of Chult tie fanGified in their Ordination ( which is a Con- 
fcerjtion) and their fe If- dedication to God. (And it is high fa- 
ciiledgein themfclvcs, or any other, that (hall alienate them 
unjuftly from their facred calling and work.) Or of things to 
holy ufts i (as plxces and utcniils may be fanctified : Or it may 
be a dedication oiftrfms to a holy ftate, r/Utitn and ufe i as is 
that of every Chriftian in his Baptifm ; and this is either an 
external de die at ion \ and fo all the baptized are f wcT/fied and 
holy, or an internal Dedication, which if it be fwcere, it is 
both atlualind habitual, when we both give up our fclvcs to 
God in Covenant, andarealfo di/pofed and inclined to him i 
and our hearts arc Cct upon him » yea and the life alfo conillteth 
of the exerctfe of this difpofition, and performance of this cove- 
nant. This is the Sanguification which here I fpeak of. And 
fo much for the name. 

The doctrinal Propositions nccclTary to be underftood about 
it, are thefe (more largely and plainly laid down in my Con- 
ftfflon, Ch*p. 3 ) 

Prop. i. So much of the appearance er Image of God as there 
U upon any creature, fo much 'it it gnd and amiable to Cod and 

Object. Godlovethus from eternity , and when we pure bit 
enemies i not becaufe we were good, but to ntak.e tts bctttr than we 

Anfw. Gods Love (and til Love J confiftcfh formally in 
complacency. GoHhathno complacency in any thing but in 
goody or according to the mcafure of itsgoodnefs : From eter- 
nity God fere feeing the good which would be in us, loved us 
as good in tffe cognito , and not as a&ualy good, when we were 
not. When wc were his enemies, he had a double love to us 
(or complacency^) the one was for that natural good which re- 
mained in us as wc were men, and repairable, and capable of 
being made Saints. The other was for that f ore feen good as in 
Recognita, which he purpofed in time to come, to put upon 
us. This complacency exceeded not at all the good which was 
the object of it : But with it wai joyncd a wS andpurpofe to 
give us grace and glory hereafter » and thence it is called, A 
Uve of Benevolence : Not but that comp lacency is the true no- 

The Lift of Faith. 363 

tion oiLove i and Benevolence, or a purpofe to give bencnrs, is 
buc thc/r«if of if. But if my will needs call the Benevriencc 
alone by the name of Love, we deny not in that fenfe that God 
Ioveth Saul a perfecufor, as well as Paul an Apoftlc > in that 
his put pofe to do him good is the lame. 

Object. God Ioveth us in Chrift, and for bis right eoufnefs t and 
not only for our own inherent holme fs. 

Anfw. 1, The Benevolence of God is cxercifcd towards us 
in and by Chrift •, and the fruits of his Love are Chrift bimfelf, 
and the mercies given us with Chrift, and by Chrift. And out 
Pardon* and Juftificat ion, *nd Adoption, and Accept at c< is if 
h* meritorious rightcoufnefs : And it is by him that we arc 
pofleffed with Gods Spirit, and renewed according to his 
Imige^n Wifdom, and Rightcouf eft, and Holinefs ; And all 
this relative and inherent mercy we haVe as in Chrift, related fo 
him, without whom we have nothing: And thus it is that 
we arc accepted and beloved in him, and for his rightcoufnefs. 
But Child did not die or merit to change Gods Nature^ and 
make him more indifferent in his Lqvc to the holy and the 
unholy, or equally to the more holy, and to the lefs holy. But 
his complacency is iiill in no rhan further than he is made truly 
amiable in his real holinefs ) and his relation to Chrift, and to the 
Father. ( The Doctrine of Imputation is opened b. fore.; John 
16.27. 7be Father himfelf Ioveth you, becaufe ye have I wed me, 
arid believed, &c. And 14.21. He that Ioveth me, fhatt be loved 

*fmy Father As God loved us with the love o( benevolence, 

and fo much complacence as is before dtfenbed before we loved 
bim (1 John 4. 10. Ephcf a. 4.) fo he now Uveth us com f la* 
centiaVy for his Imagt upon us, and fo much of his grace as fe 
found in us j and alfo for our relation to his Soi, and to him- 
felf, which wc fland in by this grace : But as he Ioveth not 
SwIjl perfecutor, under the notion of^fulfiBer ofhif Law in 
Chnjl •, f neither doth he love David in his tin, under the no- 
• of one rhat is without fin, and perfect, as having fulfilled 
Law in Chrift ; But fo Ioveth him in Chrift, as fo pardon 
l >^», and make him moic lovely in himfclf, by (teatirg 
4 clean heart, and renewing a right fptrit within bim, 
tor the fake of the fuisfatiion and merits .of Chrift. 

364 The Lifi'fF*'**' 

frof. 2. Hohncfs is Gods Image upon us, md that which 

was our primitive amiablcncft, Col. 3. 10. 
frof. 3. The lofs of Holinefs, was the lots of oux amiable- 

nefs, and our Hate of enmity to God. 
frof. 4. Holinefs confiftethm 1. Oar refrgnarion of our 
fclvcs to God as our Owner, and fubmiflion 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 Thankfulnefs and Love to God as our Chief Good, 
efficiently and finally. 
Frof. J. Love is that finilperfc&tvc aft, which implyeth 
and comprchendeth all the reft » and (o is the fulfilling 
of the Liw, and the true ftate of fan&iftcation, Rom* 
13. 10. Mattb. 22. 37. Mark^i2. 33. 1 Jvbn 7. 16. 
Trof. 6. Heaven it felf, as it is our ultimate end and per- 
fection, is but our perfed Love to God maintained by 
perfect vifion of him, with the perfect reception of hi* 
Love to us. 
frof. 7. Therefore rt was €hrifts great bufinefi in the 
world, to dcftioy the works of the Devil, and to bring 
us to this perfect Love of God. 
frof. 3. Accordingly the greateft ufe of Faith in Chrift is 

to fubferve and kindle our Love to God. 
frof. 9. This it doth two fpecial waies : 1. By procuring 
the pardon of fin, which forfeited the grace of the Spirit » 
that fothe Spirit may kindle the Love of God in us • 
2. By actual beholding tha Love of God, which (hineth 
to us mod glorioufly in Chrift, by which our Love muft 
fee excited, as the rnoft fuitable and effectual means, 
Jabn^. i.& 4, 10. 
*r*p. 10. Our whole Religion therefore conilftcth of two 
parrs; 1. Primitive Holinefs, reftortd and perfected;, 
a. The reftoring and perfecting means: Or 1. Love to 
God, the rinal and more excellent part : a. Faith in 
Chrrft, the mediate part. Faith caufing Love, and Love 
caufedby Faith, 1 C*r. I a,laft, & 13. Rom. 8. 35. Epbtf* 
6. 23. 1 Tim. 1.5.2 Ibtf. 3. 5. 1 Cor. 2. ?, & 8. 3. Rom. 
8. i8. James 1. 12.& 2. 5. 1 Fit. 1. 8. 
Jr*f Ii, Repentance t©wards $ God, is the foukreturut© 


The Life of Faith. 365 

God in Love > ind Regeneration by the Spirit, is the 
Spirits begetting us to the Image and Nature of God our 
heavenly Father, in a heavenly Love to him : So that the 
Holy Ghoft is given us to work in us a Love to God, 
which 1$ our fan&tfication, Rom. 5. l.fitw 5.4, 5, 6,7, 
1 Cor. 13. 14. 1 John 4. 16. 

Trof. 12. When San&iHcation is mentioned as a gift con- 
sequent to Faith, it is the Love of God as our Father 
in Chnft,and the Spirit of Love, that is principally meant 
by that Sanctification . 

Erop. 13. The pardon of fin confifteth more in forgiving 
the fontam damni, the forfeiture and lofsof Love, and the 
Spirit of Love, than in remitting any corporal pain of 
fenfe. And the reftonng of Love, and the Spirit of 
Love, and the perfecting hereof in Heaven, is the moft 
eminent part of our executive Pardon, Juitification and 
Adoption. Thus far San&ifkation is Pardon it fcl£ 
Kow. 8.15,16,17. GW.46. 1 Ccr. 6 io, n.Tttns 3. 6,7. 
litwz. 13., 14. Row. 6. Rom. 8.4,10,13. 

Yrop. 14. The pardon of the pain of fcnl'c, is given us as a 
means, to the executive pardon of the pain of loft, that 
is, to put us in a capacity, with doubled obligations arxl 
advantages to Love God, Lukf 7. 47. 

Inf. 15. SandHfication therefore being bttter than all 
other pardon of fin, as being its end \ we mult value it 
more, and muft make it our tuft defirc to be as holy as 
may be, that we may need as little forgivenefs as may be, 
and in the fecond place only defirc the pardon of tha* 
which we had rather not have committed \ and not make 
pardon our chief defirc, Rom. 6> &7, & $ throughout, 
GgL 5.17. to-thc end. 

Trof. 16. Holinefs is the true Morality i and they that pre- 
fcrthe preaching, and practice of Faith in Chrift, be- 
fore the preaching and practice of Holinefs, and Height 
this as meet morality, do prefer the means before tha 
end, and their phyfick before their health ; And they 
that preach or think to pra&ife Hohncfs, without 
Faith in Chrift, do dream of a cure without the only 
Phylician of fouls, And they that proch up Molality 
Z* 3 * 

2 66 ~~ " ~V&e L//e of Faith. 

as contorting tn mcer jdltice, charity to men, and tempe- 
rance, without the Love of God in ChriM, do fake a 
branch cut otf and withered, for the tree. 

Some ignorant Sectaries cry down all Preaching, as mcer 
morality, which doth not frequently tofs the name of Cbrifr, 
and Free Grace. 

And fome ungodly Preachers, who never felt the work of 
Faithor Love to God in their own fouls, for want of holy 
experience, favour rot, and under Hand not holy Preaching - y 
and therefore fpend almoft all their time, in declaiming again ft 
fome particular vices, and fpeakirg what they have learned of 
fome vertues of fobriety, juftice or mercy. And when they 
have done, cover over their ungodly unbelieving courfc, by 
reproaching the weaknelTcs of the former fort, who cry down 
Preaching meermnrality. But let fuch know, that thofc Mi- 
nilicrs and Chriiiians, who juftly lament their lifclefs kind of 
Preaching, do mean by morality^ that which you commonly 
call Ethickj in the Schools, which leavcth out not only Faith 
in C^rifi, but the Love of God, and the S and i fie at ion of the 
Sfirit, and the heavenly Glory. AntLrhey do not cry down 
true morality, bat thefe dead branches of it, which are all your 
morality : It is not morality it fcU inclufively thar they bUmc, 
but meer morality, that is, fo much only as ArifiotlesEthicbj 
teach, as exciulive to the Chriftian Faith and Love. Aid do 
you think with any wife men for with your own conferences 
long to rind it a cloak to your Infidel or unholy hearts and 
doctrine, to miftakc them that blame you, or to take advan* 
tage of that ignorance of others > The Grace of our Lordjefus 
Gbrift, and the Love of God the Fatbet, and the Communion of 
the Holy Ghofr, do (hut up your Liturgy by way of B:nedi8ion i 
but it is almoft all (hut out of your Sermon.s,unlef$ a few heart- 
lefs cuftomary paffages ; And when there is nothing lefs in 
your preaching, thin/hat which is the fubftance of your Bap- 
tifmal Covenant and Chriftianity, and your cuftomary Bene- 
diQion , you do but tell the people what kind of Chriftianity 
you have, and what BenediQicn : that is, that you arc neither 
truly Cbriftians, nor BUffed. 
TiucMwtlityi or thtChiiftian Ethicks, is the Lou of God 


■ ■ " -■■!■■ ».-»■■ ■■*■ +* ■■ -..,■■ , | , | . -, 

The Life of Faith. 367 

andman t ftirredupbytbe Spirit of Cbrijf^ through l<mtb> and 
exercifedin mrks of Piety, Jftjfcf, Cbaruy andTemperance, in 
order to the attainment of everUfiing happiuef, iff the pcrftfi vi- 
fion and fruition of God. And none bur ignorant ot brain lick 
Se&aries, will be offended for the P/ctching of any of this 
Morality . Lukf 11. 41. Wo to you Ph art fees •> for y% tytbe Mtnt 
andRue — andfafs ever Judgment and the Love of God ? Ibefe 
ought ye to^have done, and not to leave the other undone. 


The Practical Dirtftions to live by Faith % a life of Holinefs or 


Direct. 1 . *TMitf Jefui Cbrijl as a Teacher fent from Heaven ♦ 
J the beft and furefi revealtr of God and his 
WiG unto mankind. 

All the Books of Philosophers arc faplcfs and empty, in com- 
parifon of the teaching of Jcfus Chrift \ they are but enquiries 
into the nature of the creatures, and the toweft things, meft im- 
pertinent to our happinefs or duty; Or if they rife up to God, 
it is but with dark and unpractical conjectures, for the moft 
part of them; and the re(i do but grope and fumble in ob- 
fcuriiy. And their learning is moftly but ufclcfs fpeculations, 
and lixiving about wqrds and fciences falfty fo called, which 
little tend to godly edifying. It is Chrift who is made mfdoA 
to us, as being himfelf the voifdom of God. If you knew but 
where to hear an Angel, you would all prefer him before 
Ariftotle or Plato, or Cartefw, or Gaflendut - y how much more 
thcSonhimfeli? He is the true Light, to lighten every man 
that will not fcrve the Prince of darknefs. Chriftians were 
firft called Chrijts Vifciples » and therefore to learn of him the 
true knowledge of God, is the work of every true Believer, 
John 17, 3. Alls 3.23. 70JW 8.43,47. &ia 3> 2 7 & **• 47- 
& 14. 24.Miiffc. 17. 5. 

Direct. '2. Remember that Cbrifls n> ay of Teaching is \ 1. By 
bis Word ; 2 K His Minifters •, 3. And his Spirit con)u»Q y and 
the place for his Vifcifles is in his Church. 

1. HU 

'—*&$ The Lije of Faith. 

I, His Gofpcl written is his Book which mud be caught 
us. a. His Mmifters office is to teach it us. 3. His Spirit is 

i.iwardly to illuminate us that wc miy understand it. And he 
tnat will dcfpile or ntgled eichcr the Scripture, Mtnijiry or 
Spirit, is never like to learn of Chrift. 

Dircd. J . Lookjw the L rd Jefus, and the tpork^ofmans Rf* 
demptionby hint, as thegrtat defignedReve/ation of the Fathers 
Love and Goodnefs\ even as the fair w^ of the world is fit up 
to be the Glafs or Revelation (eminently) of his Greatnefs. 

Thciefoie as you chufe your Book for the fike of the 
Science or fubjed which you would learn-, folet thi^b: the 
ddigncd, Studied, conftant ufc which you make of Crjrift, ui 
fee and admire in him the Fathers Love. When you read your 
Grammar, if one ask you, why ? you will fay it is to learn 
the language which it tcacheth \ and he that readcth L*w»boo\q % 
or Philofophy, or Medicine, it is to learn Lave, Philofophy or Pby- 
fici^: Co whenever you read the Gofpel, meditate on Chrift, or 
hear his W^rd ', if you are askt why you do it ? be able to fay, 
1 do it to ham the Love of God, which is no where elfe in the world 
to be learnt fo well. No wonder if Hypocrites have learned to 
mortifie Str ipture, Sermons, Prayer s t and all other means of 
grace > yea all the world which (hould teach them God > and 
to learn thclttters, and not thefenfe: But it is moftpittifal 
that they mould thus mortific Cbrift bimfelf to them i and 
ihould gaze on the glafs, and never take much notice of the 
face even of the Love of God which he is ftt up to de- 

Direct. 4. Therefore congeft all the great difcoveries af this 
Love, and fet them all together in order > and mak< them your 
daily \}udy , and abhor all doctrines orfuggeftions from men or de- 
vils,* which tindto difgrace, diminijh or hide this revealed Love 

Think of the grand defig* it fdf •> the reconciling and faving 
of loft mankind : Think of the gracious nature of Chrift, of 
his wonderful condefcention in his incarnation in his life and do- 
ctrine, in his Offerings and death i in his miracles and gifts : 
Think of his merciful Covenant and Promifes \ of air his benefitr 
given to his Church y and all the privileges pf his Saints i of 
pardon and peace , of his Spirit of Hohnefs, of pre fer vat ion and 


The Life of Faith. 369 

fnvifioH, ofrcfurrtcthn and }ufttfication t ami of the life of glory 
which we (hall lrvc for ever. And if the Faith which lookcth 
on all thefe % cannot yet warm your hearts with love, nor en- 
gage them in thankful obedience to your Redeemer, certainly 
it is no true and lively Faith. 

But you muft not think narrowly and feldom of thefc mer- 
cies i nor hearken to the Devil or the doctrine of any miftaken 
Teachers, that would reprcfent Gods Love as vailed or cc- 
clipfed* or (hew you nothing but wrath and flames. That 
which Chrift principally came to reveal, the Devil principally 
ftrivcth to conceal, even the Love of God to finmrs i that fo 
that which Chrift principally came to ttorle^ in us, the Devil 
might principally labour to deftroy* and that is, our love t* 
him that hath fo loved us. 

Direct. 5. Taks heed of all the Antinomian Doctrines before 
ttcitedy which, to extol the imply Name and Image cf Free 
Grace, do defiroy the true principles and motives of holinefs and 

Dirt&. 6. Exercift your Faith upon eV the holy Scriptures, 
frecepts, Promifts and Ikreatnixgs, and not on one 1} them aknt. 
For when God hath appointed all conjunctly for this work, 
you are unlike to have his bit fling, or the crT.6t, if you will 
lay by moft of hii remedies. 

Direct. 7. Take not that for Holinefs and Good Workf, which 
is no fveh thing > tut either mam inventions, or fonte common 
gifts of God. 

It greatly dtludeth the world, to take up a wrong defcrip* 
tion 01 character of Holinefs in their minds. As 1 . The Pa- 
pitfs take it for Holinefs, to be veiy obfervant in their adoration 
of the fuppofed tranfubftantiated Hott>i to ufe their reliques, 
pilgrimages, erodings, prayeis to Saints and Angels, anointings, 
Candles, Images, obfervation of meats and daies, penance, au- 
ricular confeflion, praying by numbers and hours on their 
beads, &c. They think their idle ceremonies are holinefs, and 
that their hurtful aufterkies, and (elf-affliCjtings fby riling in 
the night, when they might pray as long before they go to 
bed) ( and by whipping thcmfelvcs^) to be very meritorious 
parts ef Religion. And their vows of renouncing marriage 
and propriety, and of abfolute obedience, to be « fete of 
perfection. Aaa 2. Oihcrs 

gyo The Life of Faith. 

2. Others think that Holinefs confifteth much in being rc- 
baptized, tnd in ccnfuiing the Par ifh-Churchcs and Miniftcrs 
as Null, and in withdrawing from their communion > and in 
avoiding forms of prayer, &c. 

). And others for the fame) think that more of it conGft- 
cth in the gifts of utterance, in praying, and preaching, than 
indeed it doth \ and that thofe only arc godly, that can pray 
without book (in their families, or at other times) and that 
are mod in private meetings *, and none but they. 

4. And fomc think that thegreateft parts of Godlinefs, arc 
the fpiiit of bondage to fear , and the fhedding of tears for (in > 
or finding that they were under terrour, before they had any 
ipiritual peace and comfort ) or being able to tell at what Ser- 
mon, or time,or in what ordered by what means they were 

It is of exceeding great confcqucncc, to have a fight apprc- 
henfion of the Nature of Holinefs, and to efcapc all falfc con- 
ceits thereof. But I (hall not now ftand further to defcribe it, 
becaufc I have done it in many Books, cfpecially in my Rea- 
fons of the Cbrifiian Religion , and in my [A Saint , or a Bruit'] 
and in a Treatifc only of thefubjedt called The character of a 
found Cbriflian. 

Direct. 8. Let all Gods Attributes be orderly and deeply print- 
ed in your minds » (as I have directed in my book called, 1 be 
Divine Life.) For it is that which muftmoft immediately form 
his Image on you. To know God rnChrift is life eternal, 
John 17. 5. 

Direct. o. Never fefarate reward from duty, but in every 
religions or obedient action, ftitifee it as connect mtk Heaven. 
The means is no means but for the end s and muft never be 
nfed but with fpecial refpeft unto the end. Remember in 
leading, hearing, praying, meditating in the duties of your 
callings and relations, and in all ads of charity and obedience > 
that AQ tbie is for Heaver*. It will make you mend your pace, 
if you thirfk belie vingly whither you arc going, Heb. 11. 

Dircd. 10. let watch mft carefully againft all proud /W/- 
efteeming thoughts of proper merit as obliging God i or as if you 
were better than indeedyou are. For Pride is the moftfemicUw 
vermine that can breed in gifts 01 in good works, And the 


The Life of Faith. jyi 

better you arc indeed, the more humble yon will be, and apt 
to think others better than your fclf. 

Direct. 1 1 . So alfo in every temptation U fin y let Faith ft$ 
Heaven open, andtakf the temptation in its proper fenfe % <j. d. 
[Talptbit pleafure injiead of God: feU thy part in Heaven for 
tbh preferment or commodity : cafl away thy foul for this fenfual 
delight \\ This is the true meaning of every temptation to fin, 
and only Faith can ^nderftand it. The Devil cafily prevaileth, 
when Heaven is forgotten and out of fight i and pie a fur ^com- 
modity, credit md preferment, feem a great matter, and can 
do much, till Heaven be fet in the ballance againft thern i and 
there they arc nothing, and can do nothing, Phil. 3. 7, 8, 9. 
H<b. 12. i^2, 3. 2 Cor. 4. 1 6, 17. 

Direct. 12. Let Faith alfo fee God alwaies prefent. Mea 
dare do any thing when they think they arc behind his back i 
even truants and eyc-fcrvants will do well under the Matters 
eye: Faith feeing him that is invifible (Heb. n.)is it that 
fandifieth heart and life. As the Attributes of God are the 
fcal which mult make his Image on us, fo the apprchenfion 
of his prtfence fetteth them on, and kecpeth our faculties 

Direct. 13. Be fire that Faith ma^e Gods acceptance jeur 
full reward^ and fet ym above the opinion of man. 

Not in fclf-conceitednefi, and pride of your felf-fufficiency, 
to fet light by the judgment of other men : ("That is a heinou* 
fin of it fclf, and doubled when it is done upon pretence of 
living upon God alone. ) But that really you live fo much f® 
God alone, as that all men fcena as nothing to you, and their 
opinion of you, as ablaftof wind, in regard of any felicity 
of your own, which might be placed in their love orpraifc: 
Though as a means to Gods fcr vice, and their own good, yota 
muftpleafe all men to their edification, and become all things tie 
aUmen, to win them te God, Gal. 1. 16, 11. Rom, 15. 1,2. 
Prov. 1 1. 30. i Cor. 9. 22. & 10. 33. yea and fludy to pleafe 
your Governoursas your duty, Titus 2. 9. But as wa**pleafing 
is the Hypocrites nwj^and ***£« ; fo muft the pleafing o(Goa 
be tor*, though all the world (hould be difpleafed, Matth. 6- 
*> *> 3> 5» 6, &c. 2 Tim. 2. 4. 1 Cor* 7. 3 2. 1 Tbef. 4.1. z Cor. 
5. 8, p. x Tbff.z, 4. 1 John 3. 22. 

Aaa 2 Dired. 14. 

?7 2 The Life of Faith. 

D rcCt. 14. Lft the conftant ntork^of Faith be, to take you off 
the life tffetife, hy mortifying aU the CQncupifcence of tbeflcjh, and 
over pouring at the objells of fenfe. 

The neernefs of things fcnfible, and the violence and un- 
rcafonablcncfsGfthefcnfcs and appetite, do ncccflitate Faith 
to beacon Aiding grace. Its ufe is to illuminate, elevate and 
oortoboratc Rcafon, and help it to maintain its authority and 
government. The life of a Believer is bur a conquering war- 
fare between Faith and Senfe, and b.rween things unfeen, and 
the things that are teen. Therefore it is faid, that they that 
are in \hc fie fit cannot fiafe God j becaufe the fl.fti b.ir.g the pre- 
dominant principle in them, they molt favour and nrnd the 
things of the rkfn , and therefore they can do more with them, 
than the things of the Spirit can do, wherr both are fct before 
them, Row. 8 5, 6, 7, 8. 

Dirtd. i$. Let Faith fet the example, firjtofC brigand next 
o]ha bolieft fervants, ft ill before yon. 

He that purpofcly lived among men in flcfti, a life of holi- 
nefs and patience, and contempt of the world, to be a pattern 
©r example to us, doth expect that it be the daily work of 
Faith to imitate him > and therefore that we have this Copy 
fiill before our eyes. Ic will help us when we wefrggifh, and 
fit down in low and Common things, to fee more noble things 
Vefore us. It will help us when we arc in doubt of the way of 
5ur duty *, and when we are apt to favour our corruptions : 
Ic willgwi^ out minds, and quicken our dctlres, with a holy 
ambition and covetoufnefs to be more holy : It will ferve us 
to anfwa all that the world or rlcih can fay, from the con- 
trary examples of finning men Mfany tell us what great men, 
or learned men think, or fay, or do, againft Religion, and for 
a finfal life i it is enough, if Faith do but tell us prcfcntly,what 
Chrift, and his Apoftlcs,and Saints,and Martyrs, have thought, 
andfaid, and done to the contra ry, Mat. u, 28,29. 1 Pet.z.ii* 
Jobni$* 15. Phil. 3. 17.2 77?</. 3.9 1 tint. 4. 12. Ephef. 5. 1. 
Heb.6. 12. ilhef. 1. 6. & 2. I4. 

Direct. 16. Let your faith fet 40 graces on work, in their 
proper order and proportion » and carry on the tvork^of bolinefs and 
obedience in harmony \ and nrt fet one part againft another , nor 
Ink^at one vtbiUyou forget omegleU mtber. 


The Life of Faith. 3 7 3 

Every grace and dufy is Co be a help co all the reft : And the 
want, or neglect of any one, is a hiaderance to all : As the want 
of one wheel or fmallcr particle in a clock or watch, will make 
all ftand ilill, 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 muficd inftrument, which muft neither want one 
tiring, nor have one out of tune, nor neglected, without fpoil- 
ing all the melody. A fragment ol the moft excellent work, 
or one member of the comlieft body cut off, is not beautiful : 
The b:iuty of a holy foul and life, is not only in the quality of 
each grace and duty, but much in the proportion, feature and 
harmony of all. Therefore every part hath its proper arrftour, 
Epbef.6. 11,12,13,14.. And the whole armour of God muft be 
put on : Becaufc all fulnefs dveVeth in Chrift * we are compleat 
in him, as being fufficicnt to communicate every grace. Epa- 
pbras laboured alw dies fervently inprajersfor the Coloffians, that 
they might fi and per fed and compleat in all the Will of God, Col. 
4. 1 2. James 1. 4. Let patience havt her perfeti wor\, that ye 
may be perfeQ and entire, wanting nothing. We oft comfort our 
fclvcs, that though we want the pe rftUian of degrees , yet wc 
have the perfe&hn of ports , or of integrity. But many are 
♦fain to prove this only by inferring, that he that hath one 
grace, hath all; but as to the difcerning and orderly ufe of *ff, 
they are yet to fcek. 


Of the Order of Graces and Duties. 

BEcuifc I find not this infilled on in any Writers for the 
peoples inftru&ion, as it ought, I will not pafs over fo 
needful a point without iome further advertifcmcnt about if. 
I will therefore (hew you, 1. What is the compleatnefl and the 
harmony to be defired : 2. What ire our contrary defects 
and diftempers : 3. What are the fcaufes of them, and what 
muft be the cure : 4. Some ufeful Inferences hence arifing. 

L He that will be complect and entire, muft have all thefe 
Graces and Duties following. 

Aaa 3 b. £, 

374 *** L *f e °f ***tb. 

i. kfolidand c/^r understanding of all the great, the need- 
ful and pra&ical matters of the facrcd Scriptures, i Tim. 3.16. 
(And if he have the underftanding of the Scripture languages, 
and the cuftoms of thofc times, and other fuch helps, his un- 
derftanding of the Scripture will be the more compleaf, AUs 
26. 3. If he have nor, he muft mike ufe of other mens.) 

2. A fettled well grounded Belief of all Gods fupcrnatural 
Revelations ( as well as the knowledge of natural ve- 

3. Exfermce to make this knowledge and belief to be (atif- 
hdtoxy, powerful and firm. Efpecially the experience of the 
Spirits efT.&ual operations in our felves, by the means of this 
word, Row. 5 . 4. & 8. 9. Gal. 4. 6. 

4. The hiftorical knowledge of the Scripture matters of 
fad, and how God in all ages (fincc Scripture times) hath 
fulfilled his Word, both promifes and threatning*, and what 
Chrift, and Satin, Grace and Sin, have been doing in the 
world. Therefore the Scripture is written fo much by way 
ofhiftoryi and therefore the Jews were fo often charged to 
(ell the hiftory of Gods works to their children, 1 Cor. 10.1,2, 
6, j 9 11. Exod> 1 2. 29. Veut.26. 22. Jtjh. 4. 6,21, 22. & 111 
24, 27. Therefore the writing of Church-hiftory is the duty 
of all ages, becaufe Gods Wor\s are to be known, as well as his 
Word: And as it is your forefathers duty to write it, it is the 
childrens duty to learn it (ox eiTe the writing it would be 
vain.) H: that knowcth not what fiatc the Church and world 
is in, and hath been in, in former ages, and what God hath 
been doing in the world, and hoWerrour and fin have been 
refitting him, and with what fucxefs, doth want much to the 
toinfleatingof his knowledge. 

5. And he muft have frudence to difcern particular cafes j 
and to confider of all circumftanccs , and to compare things 
with things, that he may difcern his duty, and the feafons and 
manner of it > and may know among inconfiftent fecming 
duties, which is to be preferred > and when and what circum- 
ftaoces or accidents do make any thing a duty which clfe would 
[be no duty or[a fin ; and what accidents make that a fin which 
without them would be a doty. This is the kpwledgs which 
muft make a Chriftlan tnflrc or compleaf, 

a. And 

the Life tf Faith. 37 j 

2. Ami in his Will there muft be 1. A full refignatitn and 
fubmiffioa to the WilefGtd W\% Owner * and a full fubjeftion 
and obedience to the Will of God his Governour * yielding readily , 
and cm$antly % and refoluttfy to the commands of God, as the 
Scholar obcycth his Matter, and as the fecond wheel in the 
clock ii moved by the firft : And a clofc adhering to God as his 
chief Good* by a jhank^ful Reception of his Benefits i and a afc- 
(irons feckjng to enjoy, and g/«ri/i* him, and fieafe hi* tiTal .v In 
a word, /oi/iwg him as God, and taking our chicfeft compla 
cency in pleafwg him y in loving him, and being bred of 

2. And in the fame will there rrmft be a well regulated Live* 
to all Gods worhj* according as he is manifefted or glorified i» 
them ; To the humanity of our Redeemer ■* to the glory of Hea- 
ve** as it is a created thing i to the bleffed Angels , and ferfe8- 
edjjririts of the )ufl , to the Serif tint, to the Church on earth, 
to the Saints, the Pajhr/, the Rulers* the holy Ordinances, to 
all mankind, even to out enemies y to our felvcs, our fouls, pur 
bodies, our relation*, our eftatcs, and mercies of every rank. 

3. And hcrcwithall muft be a hatred of every fin in our 
felves and others : Of former fin, and ptefent corruption, 
with a penitential difpliccnce and grief > and of fofftvlefin t with 
a vigilancy and refinance to avoid it. 

3. And in the Affc&ions there muft be a vivacity and fober 
fervency* anfwering to all theft motions of the rYiU * in Love, 
Delight, Defire, Hope, Hat rcd,Sorrow, Avcrfation and Anger » 
the complexion of all which is godly Zeal. 

4. In the vital and executive Power of the foul, there muft be 
a holy afiivity, promptitude and fortitude, to be up and doing, 
and to fee the ftuggifh faculties on work , and to bring all 
*powUdg& and volitions into pratlice* and to aflaulr *ni conquer 
enemies and difficulties. There mutt be the S fir it of Power 
(though I know that word did chiefly then denote the Spirit 
•f Miracles, yet not only) and of Love* and of a found mind. 

5. In the outward members there muft be byw/«a habit cf 
ready obedient execution of the fouls commands : As in the 
tongue a readinefs to pray* and praife God y and declare his 
Werd, and edifie others > and fo in the reft. 

6. In the fenfes and #ppitar# } <thcie muft by *$- be a habit 




The Life of Faith. 

of yielding obedience to Rcafon > thit the fenfes do not rebel and 
rage, and bear down the commands of the mind and will. 

7. Laftly, In the Imagination there muft be a clearness or 
furity from filtbinefs, malice, covet oufne ft, pride and vanity - f and 
there muft be the impreffions of things that are good and ufc- 
ful i and a ready obedience to thctfaperkau faculties, that it 
may be the inftrument of holincfc, and not the (hop of temp- 
tations and fin, nor t wild, unruly, difordcred thing. 

And the harmony of t\\ thefe muft be as well obferved as the 
matter: As 

1. There muft be a juft 0r<fcr among them: every duty 
mud keep its proper place and fcafon. 

2. There muft be a }uft fropertion and degree: fome graces 
muft not wither , whilft others alone are cherifhed : nor 
fome duties take up all our heart and time, whilft others 
are almoft laid by. 

3. There muft be ajarjf dftivity and excrcife of every grace. 

4. And a juft cenjundion and refped to one another, that 
every one be ufed fo as to be a help to all the reft. 

1. The Order 1. Of btteUedual graces and duties, rnuft be 
this. 1. Fn order of Time, the things which arc fenfible are 
known before the things which arc beyond our /rgi>r,and other 

2. Beyond thefe the firft thing known both for certainty 
and for excellency, is, that there it a God. 

3. This God is to be known as one Being in his three EG 
fential Principles, Vital? over, IntcBeQ and Will. 

4. And thefe as in their Ejfcntial FcrfeBions, OmnipoUncy, 
Wifdomand Goodnefs (or Love.) 

5. And alfoinhis perfections called Modal and Negative, 
^cc ( is Immcniity, Eternity, Independancy, Immutability, 

6. God muft be- next known in his Three Perfonaltics * as 
the Father, the Word, or Xw.and the Spirit'. 

7. And thefe in their three Caufalitics > efficient, dtrigent 
and final. 

8. And id thrif three great mrkf> Creation^ Redemption, 


The Life of Faith. 377 

Salification (or Perfetlhn) producing Nature, Grace and 
Glory t or cur Perfons, Medicine, ^nd Health, 

9. And God who created the world, is thereupon to be 
known in his Re lat ions to it \ as our Creator in Unity, and as 
our 6t»ner, Ruler, and Chief Good (efficient, dmgent and 
rinalj in a trinity of Relations. You mult know how the 
Infinite Vital Pother of the Father, cfcated all things by the 
Infinite Wifdom of the Word, or Son, and by the Infinite Good- 
nefs and Lwe of the holy Spirit (t\s the Son redeemed us as the 
eternal Wifdom, and Word Incarnate, fent by the eternal Vital- 
Potter of the Father, to reveal and communicate the eternal 
Love in the Holy Ghoft : And as the Holy Ghoft doth fao&ifie 
and perfect us, as proceeding and fent from the Power of the 
Father, and the Wifdom of the Son, to (hed abroad the Love 
of God upon our hearts, &c.) 

io. Next to the knowledge of Go J as Creator, is to be confi- 
dered the World which he crcatcd,and cfpccially the Inte&eHual 
Creatures; Angch, or heavenly Spirits, and Men. Man is to 
be known in his pcrion or constitution firft, and afterward ia 
his of pointed courfe, and in his end and perfection. 

11. In his constitution is to be considered, 1. His Being 
or effential parts : 2. His Rectitude or Qualities : 3. His 
Relations, 1. To hisCrcatoui^ And 2. To his fellow crea- 
tures, j 

1 2. His clTenr hi partsare his fouUnd body : His foul is to be 
known in the Unity of its EJftnce, and Trinity of <ffential facul- 
ties ( which is its natural Image of God. J Its effence is a Living 
Spirit: Its effential faculties are r. tWital ASivity, or foveer : 
2. AnVndtf f anting: 3. kWiQ. 

1 3. His ReGitude, which is Gods Moral Image on him, coi- 
fifteth 1. In the promptitude and fortitude of | his A&iw 
Power: 2. In the Wifdom of his Vnderfrauding: 3. In th« 
Moral Goodnefi of his Will, which is Us Inclination to its End> 
and Readinefs for its Duty. 

14. Being created (uch a creature, by a mecr rcfultancy 
from his Nature, and his Creator, he is related to him as hit 
Creature '* and in that Unity is the fubfequent Trinity of Re* 
lations : 1. As we are Gods Pxopricty, or his 0**: 2. Hit 
Subjects : 3. His Bentfitiarut ind Livtrj : all egmprized U 

Bbb tlM 

3 7 8 The Life if Faith. 

the one title of his cbtldrett. And at once with thefc Relations 
of man to God, it is that God is as before iclated to mm, as 
his Creator, and as his Owner, Ruler ^ and Chief Good. 

15. Man is alio related to his fellow creatures, behw him, 

1. As their Owner, 2. Their Ruler , 3. Their End, under 
God ; which is Gods Dominativ: or Honorary Image upon 
man, ar.d is called commonly our Dominion over the creatures : 
So that by weer Creation, and the Nature of the creatures 
there is constituted a ft ate of communion between God and Man, 
which is 1. ^Dominion, 2. A Kingdom, 3. A Family or Pa- 
ternity. And the whole is fometime called by one of theft 
nam*s, and fometime by the other, fiill implying the reft. 

16. Gods Kingdom being thus conftituted, his Attributes 
appropriate to thefc his Relations follow : 1. His Ahfolutc- 
ncflv our Owner: 2. His Holintfi, Truth and Juftice as our 
Ruler : 3. And his Kindncfs, Benignity and Mercy as oar 
Father or Benefactor. 

17. And then ihtWorlej of God as in thefc three Relations 
follow > which are 1. To Difrofe of us at hisplcafurc as our 
Owner: 2. To govern us as our King : 3. To love ut, and do 
us good % and makcus peifcfily happy as our B^nefadror and 
cur end. • 

18. And here more particularly is to be confidercd, 1. How 
God difpofed of Adam when he had new made him ; 2. How 
he began his Government of him : And 3. What Bene- 
fits he gave him, and what he further offered or promiftd 

19. And as to the fecond, wemuft 1. Confiderthc Ante- 
cedent part of Gods Government, which is Ltgiflatien and 
then fheicifteO the confequent part * which is 1. Judgment^ 
a. Execution. And Gods Legiflation is 1. By making our 
Hatures fuch as compared with objects, Duty [hill refult from 
this Nature Co related.* 2. Or clfe by Precept or Revelation 
from himfelf, bclides our Natures. 1. The Law of Nature is 
fundamental and radical in our fcrcfaid Relations to God 
themfelves, in which it is made our natural duty, 1. To fub- 
mit our felves wholly to God, and his difpofal, as his own ; 

2. To obey his commands : 3. And to receive his mercies, 
and thankfully to return thero, and to love him. But though 


The Life of Faith. 379 

(as Gods cilcntul principles, and his fordaid Relations, arc 
admirably conjunct in their operations ad extra \ fo) our Re- 
lative obligations arc conjunct, yet are they To far dWlinguifh- 
able, that we may fay, that thefc which conjunctly make our 
Mir al duty, yet are not all the refults of our Relation to a Go- 
vernour,as fuch ; but the fecond only i and rhercf >re that on- 
ly is to be called the hadical Law in the ftricji fenfe, the other 
two being the Moral refults of our Rectitude. The duty of fub- 
je&iomnd obedience in general, arifing from our Natures re- 
lated to our Creator, is the radic.il governing Law of God 
in us. But yet the fame fulniffmn, and gratitude, and love, 
which are primarily our duty from their proper foundations, 
arc Secondarily made alfo the matter of our f abjective duty, be- 
caufe they are alfo commanded of God. 2. The particular 
Laws of Nature are 1. Of our particular duties to God * or 
of Piety : 2. Or of our duties to our (elves and others : 
1. Ads of Juftice, 2. And of Charity. Thefc Laws cf Na- 
ture arc 1. Unalterable^ and that is, where the nature of our 
perfons, and of the objects, which arc the foundations of them 
are unalterable, or ftill the fame: 2. Or mutable, when the 
Nature of the things which are its foundation, is mutable. As 
it is the immutable Law of immutable nature, that we love 
God as God, and that we do all the good we can,&c. brcaufe 
the foundation of it is immutable : But e.g. the Law again/* 
Inccft was mutable in nature : For nature bound Adams chil- 
dren to marry each other > and nature bindcth us fince (or- 
dinarily) to the contrary : 2. The revealed Law to Adam was 
Superinduced. The parts of Gods Lav? muft alfo here be 
confidercd. I. The introductive Teaching part (for Gods 
reaching us, is part of hisr«//w^ us) and that is, Do&rbcs, Hi- 
iioxy and prophecy. 2. The Imperative fart, commands to 
do, and not to do. 3. And the Sanctions or motivt parts in Law 
and execution, which arc 1. Promifesof Beneficial Rewards 1 
2. Threatnings of hurtful penalties. 

20. Gods Lam being thus defcribed in gtneral, and thofe 
made to Adam thus in particular , the next thing to be con- 
fidercd, is mans behaviour in brcakjng thofe Laws j which muft 
be considered in the Caufes t and the Nature of it, and the irn • 
radiate ctiz&t and consequent?. 

Bbb 2 *i. And 

. , . . . -^— ^— 

g 8o Tie Life of Faith. 

21. And next mult be conlidcrcd Gods cenfequent part of 
Government as to Adam, vix. his )udging him according to his 

22. Ard herecomcth in the Fromife, or the firft edition of 
the New Covenant, or Law of Grace > which muft be opened 
in its pans, original and end. 

23. And then muii beconlidcred Gods executi n of his fen- 
tence on Adam, (o far as he was unpardoned •, and fo upon the 
world, till the end. 

24. And next muft be confidcrcd€ods enlargements and 
expiations of his Covenant of Grace, till Chrifts Incar- 

25. And next, mens behaviour under that explained Co- 

26. And Gods fentence an d execution upon them there- 

27. Then we come to the fulnefs of time, and to explain 
the work of Redemption diiiin&ly* And 1. Its Original, the 
God of Nature giving the world a Phyfician or a Saviours 
2. The Ends: 3. The conftitutive Caufcs : Where 1. Of the 
Terfon of the Redeemer, in his Offence, as God and Man, and in 
his perfection*, both effmtial, and modal, and accidental. 

28. And 2. Of the fundamental works of our Redemption 
(Tuch as Creation was to the tirft Adminiilrarion>i&. (his firli 
Undertaking, lnterfofition, and Incarnation, being all prefup- 
pofcdj 1. HisperfcdKfjrg^riflWofhimfclftohis Father^nd 
i'ubmiflion tohisdifpofing Will; 2. His ptxhdfub)ecticn and 
e>r<&™ce to his Governing Will ; 3. H s perfect L .ve to him : 
4. And the fuffering by which he exprcft ill thefe. The three 
rirft meriting cf tbemfehes i and the Mi meriting as a fttiijactory 
Sacrifice, not for it ft If, but- for its ufefulne(s to its proper 

2$. From this Offering once made to God, Chrift acquired 
the petfc&er title of a Saviour y or Redeemer, or Medutour, 
which one contained this Trim y alfo of Relations towards 
Man: 1. Their Owner: 2. Their Ruler; 3 Their Brnc- 
fe&or : The Father alfo as the firft principle of Redemption, 
acquiring a fecond title (befides the firft by Creation) to all 
thefe: zndtowardi Gcd t Chr:Q continucth (he Relation of a 
beavenfy Prirfl, 30 la 

Tie Life if Faith. 381 

30. In order to the tvorkj of thctc Relations for the future, 
wc muft confider of Chriits exaltation ; 1. Of hi* J unification 
and KefurreGion : 2. Of his Afcenfion and Glorification: And 
3. Of the delivering of AH Fewer, and Ad Ibir.gs into his 

3 1 .The work of Redemption thus fundamentally wrought, 
doth not of it fdf renew mans nature j and therefore putrerh 
no Law of Nature into us of it felf, as the Creation did : And 
therefore wc muft next proceed to Chrifts Adwiniflrari n of 
this office, according to thefe Relations * which is 1. By Le- 
giflationot Donation \ cna&mg che New Covenant (where 
this laft and perfect edition of it is to be explained j the Pre* 
ccpttoc, the Promifory and the Penal parts, with its tffc6t$ 9 
and its differences from the former Edition, and from the 
Law of Nature and of Works. 

3a. And 2. By the promulgation or publication of this Co- 
venant ox Gofpel to the world, by calling fpecial Officers for 
that work, and giving them their commiflion, and promifing 
them his Spirit, his PntcQion, and their Reward. 

33. And here wc come to the fpecial work of the Holy 
Ghofty who is i, To be known in his Ejpnce and Per fan , as 
the third in Trinity, and the eternal Ltve of God : 2. And as 
he is the grand Advocate or Agent of Chrift in the world, 
where his works are to be confidcied 1. Preparatory, on and 
by Chrift himfelf: a. Adminiftratory : 1. Extraordinary, on 
the Apoftles and their helpers : 1. Being in them a fpirit of 
extraordinary Power, by gifts and miracles : 2. Of extra- 
ordinary Wtfdom and Infallibility, as far as their commiffion- 
work required : 3. And of extraordinary Love and Ho* 
linefs. 2. By the Apoflhs, r. Extraordinarily convincing and 
bringing in the world 1 2. Settling all Church- Doctrines, Of- 
ficers and Orders which Chrift had left unfettlcd. f bringing all 
things to their remembrance which Chrift had taught and 
commanded them i and guiding them in the reft.) 3. Re- 
cording all this for poftenty in the holy Scriptures. 2. His 
Ordinary Agency 1. On Miniftcrs, 2. By falsification on all 
true Believers is after to be opened. 

34. And here is to be confidcred the Nature of Christiani- 
ty in fieri : Faith and Repentance in our three great Rclationr 

B b b 3 iff 


282 *fo &fe of Faith. — 

to our Redeemer, as we are his Ooph, his (Ditapks andj Sub- 
jects, and his Btntficiarits, with til the fpecial benefits of 
thefe Relations as antecedent to our duty i and rhen all our du- 
ty in them as commanded : And then the bmetits afrcr to be 
cxpe&ed (as in promifeonlyj 

35. Next muii ditiin&ly be conlidercd, the preaching, and 
converting, and baptizing part of the mimfienal Office i 1 As 
in the Apotiles : 2. And in trnir fucccflfors to the end \ with 
the nature of Baptifm, and the part of Chrift, and of the Mi- 
ni:ier,and of the baptized in that Covenant. 

36. And then the dcf*ription of the univerfal Church, 
which the baptized conftitute. 

-37. Next is to be defenbed the Mate of Chriftians after 
Baptifm : 1. KtUtive y j. In Pardon, Reconciliation, Juiiifi- 
cation, 2. Adoption. 2. Fbyfical, in the Spirit of Sanfti- 

38. Where is to b? opened 1. The fuft fan&ifying work 
of the Spirit: 2. Its after-helps and their conditions. 3. All 
the duties of Holir.cfs, primitive and medicinal towards God, 
our felves and orhers. 

39. Our fpecial duties in fecrct : reading, meditation, 
prayer, See. 

40. Our duties in Family Relations and Callings. 

41. Our duties in Church Relations > where is fo be de- 
fenbed the nature of particular Churches, fheir work and 
worfliip, their minithy, and their members, with the duties 
of each. 

42. Our duties in our Civil Relations. 

43. What temptations arc againft us, as be to be over- 

44. Next is to be confidcrcd the (late of Chriftians and So- 
cieties in the world : How far all thefe duties are performed j 
and what are their weikneflcs and fins. 

4 j. And what arc the punifhments which God ufcth in 
this lift. 

46. And what Chriftians mnft do for pardon and repara- 
tion after falls, and to be delivered from thoie punifh- 

47. Of Death, and the change which it makcth, and of our 
fpecial preparation for it. 48. Of 

The Life ofFaitb. 383 

4$. Of the coming of Chrift, and the Judgement of the 

great day. 

49. Of the punifhment of the wicked impenitent in Hell. 

50* And of the blciTcdnefs of the Siints in Heaven, and the 
cverlaltmg Kingdom. 

Thefe are the H^ads, and this is the Method of true Divini- 
ty, and the order in which it mould lye in the undcrfiaoding 
of him that will be compleitin knowledge. 

II. And as this is the InttVe&ual Order of knowledge ■•> it 
the order which all things muft lye in at our hearts and mils* 
is much more ncceffary to be obferved : I. That nothing but 
GOD be loved as the infinite fimplc 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 caufeth us to love him ever the Icfs. 

2. That the b!cffed pcrfon of our Mediatour, as in the Hit- 
mjne Nature glorifitd,bc loved above all creatures next to God; 
Becaufe there is mod of the Divines Perfections appearing in , 

3. That the heavenly Church or Society of Angels and 
Saints be loved next to Jefus Chrift, as being next in ex- 

4. That the Vaiverfal Church on earth be loved next to the 
perfect Church in Heaven. 

5. Thtt particular Churches and Kingdoms be next loved i 
and where ever there w more of Gods Intcreftind Image , than 
in our, [elves, that our Love be more there, than on our fclves. 

tf. That we next \ovc our fetves, with that peculiar kind 
of love which God hath made ncceflary to our duty, and our 
happinefs and end i with a felf-prcfcrving, watchful, diligent 
love y preferring our fouls before our bodies, and ftriritual mer- 
cies before temporal, and greater before left, 

7. That we love our Cbrifiian Relations with that doable 
Love which is due to them as Chriftians and Kel&tions > ardi 
love aM Relations according to their fhces, with that kind of 
Love which is proper for them, as fitting us to all the dut c* 
which wc muti peifoim to them, 

t. That 

584 T ^ e L tf e °f ?***&< 

8. That wc love all good Christians as the fan&itied members 
of Chnft, with a [fecial Live according to the mcafurc of Gods 
Image appearing on them. 

f. That we love every vifibU Chriftian ("that we cannot 
prove hath unchriftened himfelf by apoftacy or ungo^lincfs) 
with the (fecial Love alfo belonging to \rue Chriftians, becaufc 
he affcarctb fuch to us: But yet according to the mcafurc of 
that appearance, as being more confident of fame, and marc 
doultful of others. 

10. That wc love our intimate fuitable friends that arc 
godly with a double Love, as godly and ts friends. 

11. That we love Neighbours and civil Relations, with a 
Love which is fuitable to our duty towards them (to do to 
them, as we would have them do to us > which is partly meant 
by loving tham as our fclvc3.) 

12. That we love all mankind* even Gods enemies, much 
■sore our own, as they art men > far the dignity of humane 
nature, tndihext capacity to become holy and truly amiable. 

1 3. That all weans be chofen according to the end (which 
is to be preferred before other ends) and their uitablcncfs and 
Stnefs for that end (as they are to be preferred before other 

111. And the order of practice is, 1. That we be fure to 
htgin with God alone, and proceed to God in the creature, and 

It is the principal thing to be known for finding out the true 
method of Divinity and Religion, that (as in the great frame ©f 
Nature \ Co) in the fiame of Mtrality, the true motion is cir- 
tular : from God the efficient by God y the Dirigent to Gtd, the 
final Caufc of all * therefore as God is the firft fpring nr oaufe 
•f motion >fo the creature is the Recipient firft, and the Agtnt 
after, in returning all to God again. 

Therefore roark,that our receiving Graces arcou? firft £W 
in exeraft, and our receiving duties are our firft duties , and 
then our returning grates and duties come next *, in which we 
proceed fron the l'£ir tc the greater, fill we come up to Go d 



The Life of Faith. 385 

Therefore in point of pra&ice, the firlt thing that we have 
to do, is to learn to kpow God himfcl/as God and cur God, and 
to live as fnm him, and upon him as our Benefaclor, from our 
hearts confeffing that we have nothing bat from him, and ftiall 
never be at reft but with him, and in him, as our ultimate end i 
and therefore to fet ourfelves to/Vei^ hint as our end accord- 
ingly i which is but toieck to love him, and be £e/0t>e^ by him, 
in the perfc&ion otkpowledge tnd delight. 

%. The whole frame of means appointed by God for the at- 
tainment of this end, mult be taken togetbtr, and not broken 
afunder i as they have all relation each to other. And 1. The 
whole framt of Nature muft be looked on as the hift great 
means appointed to man in innocency/or the pre(ervation and 
cxcrcifc of his holintfs and righteou<ncfs : 2. And the Covc- 
■ant or Law.pofitive, as conjuyned unto this : 3. And the 
Sfirit of God, communicated only for fuch a meet Efficiency of 
necejfary help, as God faw meet to ore in that condition. And 
though thcfemeans(thc Creatures, and the Sfirit of the Creator 
in that degree) be not now fufficient for lapfed man •, yet 
they arc mil to be looked on as delivered into the hand of 
Chrift the Mediafour, to be ufed by him on his terms, and in 
•rdcr to his blefftd ends. 

2. But it if the frame of the recovering and perfecting means, 
which we arc now to ufc : And in this frame 1. Chrift the 
Mediafour is the firft and principal > and the Author of our 
Faith, or Religion \ and therefore from his Name it is called 
Chrift ianity* He is [now the fir ft means ufed on Gods part for 
communicating mercy unto man •, and the firft in dignity to 
be received and ufed by wan bimfelf •, but not the firft in lime 9 
bceaufe the means of revealing him mud go firm 
2. The fecond means in dignity (under Chrift) is the opera- 
tion of the Holy Spirit as lent or given by the Redeemer : 
which Spirit beicg as the foul of outward means (which are at 
the body) is given variously in a fuitahlenefs to the fcveral forts 
•f means (of which more anon J 

3. The outward means for this Spirit to work By and with, 
have been in three degrees : I. The low eft degree, is the world 
oc ertaturts (called The Book^of Nature) alone : 2, The fecond 
degree was tin Law and Promifes to the Jews and their fore- 

Ccc fathers. 

g 6 The Life of faith. 

fathers f together with the Law of Natuic.) 3. The third and 
higheft degree of outward me ansjs the whole frame oiCbriftian 
lnjiitnthns y adjoyned to the Book,, of Nature, and fucceeding the 
forefavd-Ff*7»i/« and Lav. 

Eveiy one of thefe hath a fugicitney in its own kjnd, and to 
its proper ufc. 1. The Law ot Nature is fufficient in its own 
kind, to reveal a Cod in his Effential Principles and Relations i 
and to teach man the ncctffity now of fomc fupcrnatural Keve- 
iathns \tnd lnfiitutiom •, and (o to direct him to enquire after 
intra (what and where they be.) 

2. The Promifes and ]ewi(h Law (of Types, &c.) was fuf- 
ficient in it$ ovph kjnd, to acquaint men that a Saviour tnuft be 
fent into the world % to reveal the Will of God more fully, and 
to be a facrifice for tin, and to make reconciliation between 
God and man, and to give a greater mcafure of the Spirit, and 
to renew mens fouls, and bring them to full perfection, and 
to the bktfcd fruition of God. The Jcwifh Scriptures teach 
them all this, though it tell them not many of the Articles of 
c«r Chriftian Belief. 

5. The Chriftian Gofpcl is fufficient in its oven kinJ y to teach 
men firft to believe aright t in the Father, Son, and Holy Spirit , 
and then to love and /rwarighr. 

When I fay that each of thtfc is fufficient in its own kjnd 9 
the meaning is, not that thefe outward means are of fhtmfelvcs 
fufficient without the Holy Spirit * for that were to bc/pfficient 
not only in fuo genere, but in alieno vel in omni genere \ not 
only for its own part and w or ^ but for the Spirits part alfo : 
But other caufes being fuppofed to concur, it is fufficient for 
its own part: As my Pen is a fufficient Pen, though it be not 
fufficient t© write without my hand. 

Now the mcafure of the Spirits concouric with all thefe 
three degees of means is to be judged of by the nature of the 
means, and by Gods ends in appointing them, and by the vi- 
fible eff(fts. And whereas the world is full of voluminous con- 
tentions about the doctrine of fufficient and tffedua I grace, I 
(hill here add thus much in order to their agrccm<nt, r. That 
certainly fuch a thing there is, or hath been, as is called fuffi- 
aent not- effectual grace: By fufficient they mean fomuch rr 
givcth man all that tomr which is ntceffarj to the commanded 

The Life of Faith. 587 

a& for foibcanncc) fo that mm could do it without any other 
grace or help from God ( which fuppofcth that mans wjII in 
the Nature of it, hith fuch a vital, free, felf- determining 
power, that (fometimes at leaft) it cm ad, or not ad, when 
fuch bare power is given to it^ and fometimes doth,md fome- 
times doth nor. But the word [necejfary^ is more proper 
ihui [_ Efficient :"] The latter being applicable to feverai de- 
grees i but [nee {fary"] ilgnificth that degree, without which 
the A& cannot be performed. 

That there is fuch a thing, is evident in Adams cafe, who 
had that grace which was necejfary to his forbearing the firit 
fin for elfe'farcweU all Religion.) And there arc few men 
will deny but that all men have (till fuch a degree of help for 
many duties which they do not perform j and againft many fins 
which they do not for bear i (astoforbcar an oath, or a lye, 
or a cup of drink, to go to Church when they go to an Alc- 
houfe, 6cc.) Such a thing therefore there is, and fuch a power 
mans will hath to do or not do, when fuch a degree only of 
help is given. 

TThcrcfore we have reafon enough to fuppofe 1. That fuch 
a degree of the Spirits help is given under the bare Teachings 
o( the Creature, or to them that have no outward light but na- 
tural revelation, as is neciffary to the forefaid ends and ufes of 
Chat Li^ht or Means, that is, to convince man that there is a. 
God, and what he ti y asaforefaid, and thit we arc his fubjetis 
and beneficiaries^ and owe him our chiif<fl love and fervice ; 
and to convince them of the need of fome further fupernatural 
revflatfon. Not that every one hath this meafure of fptritual 
help i for fome by abufing the help which they have, to learn . 
the Alphabet of Nature, or topradifek, do forfeit that help 
which mould bring them into Natures higher forms. But fo 
much as I have mentioned of the help ot the Spirit is given to 
thofe that do not grofiy forfeit it by abufe, among the Pagans 
of the world ; And fo much multitudes hvrt attained. 

2. And fo much of the Spirit was given ordinarily to the 
Jews, as was fufficicnt to have enabled them to believe in the 
Mc(Tiah to come, as afoicfaid > if they did not wilfully reject 
this help. 

3, And fo much fcemcth* to be given to many that hear 

Ccc-a * hc 

3 88 The Life of faith. 

the Gofpel, and never believe it > or that believe it not with a 
justifying Faith, is as fufficient to have made them true Be- 
lieverf % as Adams was to have kept bint from bit fall. For fee- 
ing it is certain thtt fuch a fufficient untffectual grace \hzrtit t 
wc have no rcafon to conceit that God doth any more defcrt 
his own means nou> 9 than he did then i or that he maketh B# - 
lievintg a more impoffihU condition of Juftification under the 
Gofpel, to them that are in thtneercft capacity of it (before 
effectual grace J than he m*dc perfect obedience to be to Adam. 
The objections againrt thsaretobe anfwered in due place, 
and are already anfwered by the Dominicans at large. 

4. The outward means of grace under Chrift arc all one 
frame, and mud be ufed in harmony as followcth. 

1. The Witncfs and Preaching of Chrift and bis Apoftles, 
was the firfi 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 arc now to us the chief 
part of this means. 

2. Next to the SfiripturcSj the? aft oral Office indGifts>to 
preferve them, and teach them to us, is the next principal part 
of this frame of means. In which I comprehend all their of- 
fice [Preaching for eonverfion, baptizing, preaching for con- 
firmation and edification' of the faithful, praying and praifing 
God bcfoic the Church i adminiftring the body and blood of 
Chrift in the Sacrament of communion v and watching over 
all the flock, by pcrforul inftru&ion, admonition, reproofs, 
«nfurcs and abfolutions. 

3. The next part (conjunct with this) is the •ommunion 
•f the faithful in the Churches. 

4. The next is our holy fociety in Chrirtian families, and 
family-infiru&ions, worm p and juftdifcipline. 

5. The next is our fecret duties between God and us 
alone: As 1. Reading, 2. Meditation, and fclf examination, 
J. Prayer and thankfgiving, and praife to God. 

6. The next part is our improvement of godly mens inti- 
mate friendihip, who may infhu&, and warn, and reprove 
and comfort us. 9 

7. The next is the daily courfc of profpering Providence! 
tftd Mercies, which cxprrfi Gods Love, and call up ours* 

The Life of Faith. 389 

(as provifions, proecCtions, prcfcrvations, deliverances, &c.J 

8. The next is Gods caiiigations (by what hand or means 
foever) which arc to nai^cus fartakert of ha holmt^ Hib. 
12. 0, TO, 

9. The next is the examples of oth.rs i 1. Their graces 
and duties: 2. Their faults and falh : 3. Their mercies : And 
4. Their furTcrings and corrections, 1 Cor. 10. 1, iO, 11. 

10. And laftly, Our own conftant watchfulnefs againft 
fewiptations,and Erring up Gods graces in our fclvcs.Thefe arc 
the frame of the means of Grace, and of our receiving duties. 

a. The next in order to be confidcrcd, is the whole frame 
of our rtturuwg duties, in which wc lay out the talents which 
wc receive, which lye in the ordei following. 

1. That we do what good we can to our own fouls : that 
wc ftrft pluck the beam out of our own eyes, and fct that mo- 
tion on work at home, which mull go further: Therefore 
all the foregoing means were primarily for tbif tffeti \ (though 
not chiefly and ultimately for this tnd.) 

a. Next wc muft do good according to our power to our 
neer delations. 

3. And next to our whole Fam'tlus y and more remote Re- 

4. And next, them to our Neighbours. 

5. And ncxt,to Strangers. 

6. And liftly, To Encm : cs, of our felves and Chrift. 

7. But our greateft dutiei muft be for publick Societies 
vik. I. For the Common- wealth (both Governours and 
People^) 2. And for the Ghuicb. 

8. And the next part (in intention and dignity ) muft be 
for the whole world f whofc good by prayer and all j«ft 
means we muft endeavour.) 

9. And the next for the honour of Jefus Chrifi our M»~ 

io. And the higheft ultimate termination of our returning 
duties, is the pure Deity alone. 

For the further opening to you the Order of Chrift a* 
Pia&iee, take thefc following Notes or Rules. 

C-«.c j. !. Thouj-fc 

990 Tie Life of Faith. 

1. Though reccving duties (fuch as hcanng,rcading,pray- 
ing, faith, &cq.) go firft in order of nature and time, before 
expending^ or returning duties, Co t*hat the motion is truly 
circular \ yet wc muft not flay till we have received more, be- 
fore wc make returns to God of that which wc have already : 
But every degree of received grace, muft prefently work to- 
wards God our end : and as there is no in term (lion between 
my moving of my hand and pen, and its writing upon this 
paper j lo mutt there be no intermiflion between Gods beams 
of Love and Mercy to us, and our reflexions of Love and Duty 
unto him. Even as ths veiw^and arteries in the body rye much 
together, and one doth often empty it felf into the other, for 
circulation, and not ftiy till the whole mat! hath mn through 
all the veiTelsofonefort ( veins or arteries^ before any pafs 
into the other. > 

2. The internal returns of Love arc much quicker than the 
return of outward fruits. The Love of God fhed 01 ftreamed 
forth upon the foul, doth prefently warm it to a return of 
Love : But it may be fomc time before that Love appear in 
any notable ufeful benefits to the world, or in any thing that 
much glorirlcth God and our Proftffion. Even as the heat of 
the Sun upon the earth or trees, is fuddenly rcfle&ed \ but 
doth not fo fuddenly bring forth herbs, and buds, and blof- 
foms, and ripe fruits. 

3. All truly good works muft have one conftant Order of 
intention (which is before opened i God muft be firft intended, 
then Cbriji^ then the universal Church in Heaven an<i Earth, 
&cj But in the order of operation and execution, there may 
be a great difference among our duties : As God appoimeth 
us to layout fome one way, and fbme another. Yet ordina- 
rily, as the emitted beams- begin from God, and dart them- 
fclvcs on the foul of man i fo the refiefted beams begin upon, 
or from our hearts, and pifs toward God (though firft be- 
loved and intended) by feveral receptacles, before they bring 
us to the perfect fruition of him. 

4. Therefore the order of Loving (or complacency) and the 
"order of doing good (or Benevolence) is not the fame. We muft 
Low the universal Church better than our f elves : But we can- 
aot do them finccrc [erviee, before wc do good to our fclves. 


Tie Life if Faith. 391 

And our necrelt Relations muft be preferred in tdts of Bene- 
ficence before many whom we muft love more. 

5. When two goods come together (either to be Receive^ 
or to be Done) the greater is ever to be preferred i and the 
chafing or vfmg of the letter at that time, is to be taken for a 
fin. I lattly read a denyal of this, in a fuperrlcial fatyrc \ but 
the thing it fclf, if rightly undertfood, is part all doubt with a 
fational man. For 1. Elfe good is not to be cbojen and dine 
isgood, if the befibc not to be preferred. 2. E'fe almoft all 
wicked omiHions might be excufed : I may be excufed for 
not giving a poor man a (hilling (whatever his ncaffity be) 
becaufe I give him a farthing : No doubt but Dives , Luk$ 16. 
did good at iuch a rate as this at leaft : and elfe a man might 
be excufed from faving a drowning man, if he fave his horfc 
that while, &c. A quatenu* ai fummum valet confequentia y in 
the cafe of defiring and doing good. But then mark the fol- 
lowing explications. 

6. That is not alwaies to be accoanted the greateft good y 
which is fo only in regard of the matter (imply confidcred : 
But that is the greateft good, which is fo confiderati* conftderan- 
dit y all things conGderedand fct together. 

7. When God doth peremptorily tyc me to one certain 
duty> without any difpenfation or liberty of choice, that duty 
at that time is 1 greater good and duty,than many others which 
may be greater in their time and place. A duty materially 
leffer, is formally ( and by accident materialy) greater in its 
proper fcafon. Reiping, and baking, and eating, are b:tter 
than plowing, and weeding the Corn > as they are neerer 
to the end : But plowing, and weeding arc better in their fea- 
fon. To make pins or points, is not materially fo good a * 
work as to fray : But in its feafon fas then done) it is better: 
And he that is of this trade, may nQt be praying when he 
fbojJd be about his trade : Not that he is to prefer the matter 
of it> before praying ; But fraying is to keep its time y and may 
be a (in when it is out of timr. He that would come at mid- 
night to difturb his reft, to prefent his fervice to his Lord or 
King, would have little thanks for fach unfcafbtiablc 

8. Hethit is rcftraincd by a lower calling, or any true 


2g2 The Life of Faith. 

t ett raining rcafons^rom doing a good which is materially grea- 
ter, yet doth that which is grcatett unto him. Ruling and 
Preaching arc materially a greater good, than threfhing or 
digging* and yet to a man whofe gifts and calling rcftrain 
him from the tormer to the latter, the latter is the greatcfl 

9. Good is not to be meafured principally by the IT/fl or 
Benefit of our felves, or any creature i but by 1. The Will of 
God in hisLaws ; And 2. By the intcreftof his pleafedncfs 
and glory : But jccwdaril], humane ir.tcrefi is the meafurc 


10. It foUoweth not thatbecaufc thegreitcft good is ever 
to be preferred, that therefore we mu(l perplex and diftradt 
our felves, in cafes of difficulty, when the balance fee me h 
equal : For either there it a difference, or there U none :. And if 
any, it is dtfcernable, or not. If there be no difference, there is 
room for **kj*g ont t ^ ut not ^ or effing one : If there be no 
difctrnable difference, it is all one to us, as if there w re nine at 
all: If it be dtfcernable by a due proportion of enqury, we 
muft labour to know it, and chufe accordingly : It i' be not 
dtfcernable in fucbtime, and by fucb mea fur e of enquiry, as is 
turduty, we muft mil fake it as undtfcernatlt 10 us. If alter 
]njt fearch, the weaknefs of our own undcrftandings leave us 
doubting, we muft go according to the beji underfiandir.g 
which wtbave, and chcarfully go on in our duty, as well as 
we can know ir, remembring that wc have a gracious God 
and Covenant, which takcth not advantage of involuntary 
weaknciTcs,butaccepteth their endeavours , who fincercly do 

ir. Meer ftiritual or mental duties require mod labour of 
themind, but corf oral duties (Tuch as the labours cf our cal- 
ling) muft have more labour of the body. 

12. All corporal dutks muft be *\Co$iritual(by doing thcaa 
from a fpiritual principle, to a fpiritual end, in a ipiritual 
manner :) But it it not ncceflary that every fpiritual duty be al- 
to corporal. 

13. The duties immediately about God cur end, are greater 
than thofc about any of the means (cateria faribm.) And yet 
tfcofc that arc about lover objeets^ may be greater by accident, 


The Life of Faith. 5 ^ j 

and in their feafon : As to be favhig a ***** hf* is then greater 
than to be exciting the mind to the adiing of Divine Love or 
Fear : But yet it is Sod the greateft objedr then, which put- 
eth thegreatnefs upon the latter duty » both by commanding it, 
and fo making it an aft more {leafing Co him : and becaufe that 
the Love of God is fuppofed to be the concurring fpring of 
that Love to man, which wc Chew in fceking their pre* 

14. Our great duty about God our ultimate end, can never 
be done too much, confidered in it felf and in refpeft to the 
foul only y we cannot fo love God too much : And this Love lo 
confidered, hath no extream, Matth. 22. 3 7. 

15. But yet even this may by accident, and in the cireum- 
fiances be too much: As 1. In refpe& to the bodies weak* 
neflcs i if a man (hould fo fear God, or (0 love him, as that 
the intenfenefs of the ad, did Air the pifiions, fo much as to 
bring him to diftra&ion, or to diforder his mind, and make u 
unfit for that or any other duty: 2. Or if he (hould be exciting 
the Love of God, when he (hould be quenching afire in the 
Town, or relieving the poor that arc ready to pcrifh. But 
neither of theft is properly called, A loving God too much. 

16. The duties of the heart, are in themfclvcs greater and 
nobler than the actions of the outward man, of themfclvcs ab» 
ftra&edly confidered. Becaufe the foul is more noble than 
the body. 

17. Yet outward duties ne frequently, yeimoft frequently % 
greater than heart duties only » becaufe in the outward duty 
it is to be fuppofed that both parts concur ( both foul and body.) 
And the operations of both, is more than of one alone : and 
alfo becaufe the nobler ends are attained by both together 
more than by one only : For God islovcd>and man is benefit- 
ed by them. As when the Sun (hineth upon a tree, or on the 
earth, it is a more noble effect, to have a return of its influ- 
ences, in ripe and pleafant /rait* t than in a mecrfudden re- 
flexion of the heat alone. 

1 3. All outward duties muft begin at the heart, and it mui 
animate them all * *nd they are valued in the fight of God, no 
further than they come from a rectified will, even from the 
tore of God and Goodnefs : However without this, they 

Ddd «# 

594 The Life of Faith, 

are gpod works materially, in refpedc 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, ind from 
man to God again (Mercies received, and Duties and Love 
returned ) fo is the motion circular between the heart and the 
tntwerdman: The heart moving the tongue and hand, &c. 
and thefc moving the heart again * (partly of their own na- 
ture, and partly by divine reward : ) The Love of G)d and 
Goodneflpioductth holy thoughts, and words, and a8ions\ and 
thefe again increafe the Love which did produce them, Gal. 5. 
6.i$.Heb.6.io. H^. 10.24, 2 Jokn6*]ude 21. 

20. The Judgment muft be well informed before the WiU 

21. Yet when God hath given us plain inftru#ion, it is a 
fin to cherifh cauflefs doubts and fcruples. 

22. And when we fee our duty before us, it is. not every 
fcruple that willcxcufc us from doing it : But when we have 
more convidion that it is a duty,, then that it is none, or that it 
is a fin, we mult do it, notwithstanding thofe miftaking 
doubts. As if in Prayer or Alms-deeds you (hould fcruple the 
lawfulness of them, you ought not to forbear^ till your 
fcruples be refolved, beeaufe you fo long negle&.a duty : Elfc 
folly might juftficmen in ungodlinefs and ditobedicnce. 

23. But in things mcerly indifferent, it is a fin to do them 
doubtingly » beeaufe you may be fure it is no (in to forbear 
them, Row. 14. 23. 1 Cor. 8. 13, 14. 

24. An erring Judgment intangleth a man in anectfliiy c£ 
finning (till it be reformed^ whether he a8 or not, according 
to it. Therefore if an erring pcrfon ask, What am I bound 
to $ the true anfwer is, to lay by your crrour, or reform your. 
Judgment firir, and then to do accordingly •, and if he ask an 
hundred times over [But what muft I do in cafe I^annot 
change ray Judgment > J the fame anfwer muft be given him, 
^odfliO bindetb you to change jour Judgment, and hath given- 
you the ntceffary means of information > and therefore he will not 
takf up mtbyour fupfofition, that you cannot : Hit Law is a fixed 
Kule t whith teQetbyou what you muft believe y andchufe, and do : 
Andtbk Rule will not change, though you be blind, and fays 1 


The Life of Faith. 395 

cannot change my mind, lour mind muft come to the Rule, for 
the Rule ml not come to your perverted mind : Say what you mff, 
the Law cf God ml beftill the fame, and mllftfl bind you to be* 
line according to its meaning.'] 

25. Yctfuppofingthatamanscrrourfocntanglcth him in 
a ncct/Iity of tinning, it is 1 double fin to prefer a greater fin 
before a lejfer : For though no fin is an object of our choice, 
yet the freaterfm is the objed of our greater hatred and re* 
jufal i and muft be with the greater feat and care avoided. 

26. An erring Confciencc then, is never the voice or mcf- 
fenger of God, nor arc we ever bound to follow it , becaufe it 

'is neither our God, nor his Law, but only our own Judgment 
which (hould dijeern his Law. And mif reading or mi£ 
underftaading the Law,will not make a bad caufe gw/, though 
it may excufe it from a greater degree of evil. 

27. The judicious fixing of the Willi , Refotutions, and cfpe- 
cially the increafing of its Love, or complacency and delight 
in good, is the chief thing to be done in all our duties, as be- 
ing the heart and life of all, ?rov. 23. 26. 12. 8c 4. 23. 6c 7. 3* 
& 22. 17. & 3. 1,2,3. & 4.4,21. Dttf.30.6. Pfal.tf.^ 6Y40.8, 
& 1 19.16,35 70,47. & 1.2. If a. 58.14. 

28. The grand motives to duty, muft ever be before our 
eyes, and let upon our hearts, as the poife of all our motions 
and endeavours : (As the travelers home and bufincfs,is deep- 
eft in his mind, as the caufe of every (tep which he gocth.) 

29. No price imaginable muft feem great enough to hire 
us to commit the leaft known fir*, Lukj 12.4. & 14.26,28,33, 
Mat. 10. 39. & 16. 26. 

30. The fecond great means (next to the right forming of 
the heart^ for the avoiding of fin, is to get away from the 
temptations, baits and occafions of it. And he that hath mofi 
grace, muft take himfclf to be ftill in great danger, while he is 
under ftrcng temptations and allurements, and when fin is 
brought to his hands, and alluring objc&s are ckfe to the ap- 
petite and fenfes. 

3 1. The keeping dean out Imaginations, and commanding 
our Thoughts, is the next great means for the avoiding fin : 
and a polluted fantafie, and ungovcrncd thoughts arc the r.eji 
where all iniquity is hatched, and the inftruriKfits that bring 
it forth into ad. Ddd 2 %i* The 

39^ The Life of Faith. 

i 32. The governing of the Jieajis is the firft means to keep 
clean the Imagination. When Achat feetb the wedge of gold, 
he defiretb it 1 and then he titbit. When men wilfully fill 
their eyes with the objeds which entice them to luft, to covc- 
toulnefs, to wrath i theimprcflion is prefently made apon the 
fantafie •, and then the Devil hath abundance more power to 
renew fuch imaginations a thoufand times, thtn if fuch im- 
preflions had been never made. And it is a vciy hard thing to 
cleanfc thefantafie which is once polluted. 

3$. And the next notable means of keeping out all evil 
Imaginations, and curing luft and vanity of mind, is conftant 
labor urn diligmce in a lawful calling, which (hill allow the 
mind no lcifurc for vain and finful thoughts i as the great nou- 
rifher of all foul and wicked thoughts, is Idlenefs and Vacancy, 
which inviteth the tempter^ and givcth him time and oppor- 

34. Watchfulnefs over our felves, and thankful accepting 
the watchfulncfs, fault-findings, and reproofs of others,, is a 
great part of the fafetyof our fouls, Mat. 26.41. & a$, 13. 
Mar\i%. 37. Lufy 21. $6. iCcr. \6 13. I Ibef. 5.6,2X^.4.5. 
Heb. 12. lj.lPet. 4.7. 

35. Affirmative Precepts, bind not t© all times \ that is, no 
politive duty is a duty at all times. As to preach, to pray, to 
(peak of God, to think of holy things, &c. it is not alwaies a 
fin to intermit them. 

36. All that God commandeth us to do, is both a Duty 
and a Means ; it is called a Duty in relation to God the efficient 
Law- giver, firft : and it is a Means next in relation to God 
the end, whofe work is done, and whofc will is f leafed by it. 
And we mud aUvaies rcfpc& it in both thefc notions infepa- 
rably. No Duty is no: a Means > and no hue Means is not a 
Duty j bnt many feem to wan to hive the aptitude of a Means, 
which are no duty but a (in i becaufe we fee not all things, aid 
therefore arc apt to think that fit, which is pernicious. 

37. Therefore nothing muft be thought-a true Means to 
any goodend, which Godforbiddeth : For God knoweth bet- 
ter than we. 

38. But we tmft fee that the negative or prohibition be 
" mmrfal, or wdeed cxtendeth to our particular cafe : and 


the Life of Faith. 39 y 

then fand not die; you may fay that negatives bind to ali 

3?. Nothing which is certainly deftru&ive to the end, and 
contrary to the natuie of a Mans, is to be taken for a Vuiy. 
For it is certain that Gods Commands are for edification, and 
not for deflrudfrion, (or good, and nor for evil. 

40 Yet that may tend to prcfentinferiour hurt, which ul- 
timately fendeth to the grcatcft good. Therefore it is not 
fbme prefentor inferiour incommodity that mutt caufe us to 
rejed fuch a means of greater future good. 

41. Whatfoever we arc certain God commandetb, we may 
be cerrain is a propel Means, though we fee not the aptitude, 
or may think it to be dcftru&ivc > becaufc God knowcth bet- 
ter than we : But then we muft indeed be furc that it is com- 
manded hie & nunc, in this cafe and place, and time, and ctr- 

42. It is one of the moft needful things to our innocency, 
to have Chriftian wifdom to compare the various accidents of 
chofe duties and /far which are fuch by accident i and to judge 
which accidents do preponderate. For indeed the actions are 
very few which arc abfolutcly and (imply duths or fim in them- 
fclv^s conlidcred, without thofc accidents which qualifie them 
to be fuch : Accidental duties and fws are the rooit numerous 
by far : And in many cafes the dihiculty of comparing the vi- 
nous accidents, and contrary motives, is not fmall, 

43. Therefore it is, that (as in Phyfick and Law Cafet* &c. 
the common people have greatcit need of the advice of skilful 
ArfiAs, to help them to judge of particular Cafes, taking in all 
the circumflanccs, which their narrow undciftandngs cannot 
comprehend > which is more of the ufc of Phyficians and 
Lawyets, than to read a publick Lt&ure of Phyhck, or of. 
Law, fo) the Office of the Cburcb-Guides, or Bijhops, isoffo 
gr:at neaftity to the people, in every farticuhr Church : And 
that not only for publick Preaching , but alfo to be at hand, to 
help the people, who have recourfe unto them in all fuch 
cafes, to know in particular what is duty, and what is fin. 

44. And therefore it is fbefides other reafons) that the Of- 
fice of the Bifhops or Patters of the Churches, muft in all th« 
proper parts of it, be done only by themfclvcs, ox men in that 

Ddd 3 Office, 

298 The Life of FaHh< 

Offi:e, andnotpfr*//^, by men of another Office : And there- 
fore it is, that bixctixUs or authority will not fervc the turn, 
without proportionable or ncccflary abilities or gifts i becaufc 
the work is done by perfonalfitnefs i and cafes and difficulties 
can no more be refolvcd, nor fife counfel given for the foul in 
matters of Morality, by men unable, thin for the body or ejtate % 
in points otYhyfuk^, otofLatv. (As the Lord Verulam in his 
Confidcrations of Ecclcfiaftical Government hath well ob- 

45. In fuch cafes where duty or fin muft be judged of by 
compared accidents \ the nature oft Means, or the intcrcft of 
the End, is the principal thing to be confidcrcd : And that 
which will evidently do were barm than good, is not to be 
judged a duty (in thofe circumftancesj but a fin : as if the 
^ucftion were whether Preaching be at this time, in this place* 
to this number, to the fe individuals,* duty: If it appear to 
true Chriftian prudence, that it would be like to do more 
hurt thangW, it is a fin at that time, and net a duty ; and yet 
Preaching in due feafon, as great a duty ftill. So if the queftion 
were, whether fecret prayer be at this hour or day, a duty : If 
true rcafon tell you, that it is like to hinder, either family- 
prayer, or any other greater good, it is not at that time 1 
duty : Or if the queftion be, whether reproofor perfonal ex- 
hortation of a finner be now a duty ; If true reafen tell 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 caft 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 a time when Preachers that are perfected in one Giey, muft 
rly to another* and when they muft (hake orttheduft of their 
(ctt. for a witnefs againft the difobedient, and turn away from 
them. (The imprudent people can cafily difcern this when it 
is their own caf^ but not when it is the Preachers cafe •, fo 
powerful is felf-lovc and partiality) Mdt.j, 6 t j.Mat. 10. 14. 
& 23.34. & 10. 23. The rcafon of all this is I. Bccaufe God 
appointeth all Meanslot thcEnd: 2. And becaufc the LiW 
by which in fuch cafes we muft be ruled, is only general-, as* 
Let all things be done to edification ■■> as if he (hoJA fay, Fit all 
your anions, which 1 have not given you a particular peremptory 


The Life of Faith. 399 

Law for, to that good which is their pr»per end.~] 1 Cor. 14. 5* 
12. 3, 26.17. 2 Cor. 10. 8. & 12. 19. 3c 13. 10. 1 Cor. 10: 2J. 
Epbtf.4. 12,16,29. i Tim. 1. 4. Rom.15.2. 1 Cor. 127. 

46. Public^ Duties, ordinarily, muft be preferred before 
private ; And that whiclTis for th« good of many, before that 
which is for the good of one only. 

47. Yet when the private neceflity is more pr effing, ^ni the 
publick may be omitted at that time with lefs detriment, the 
cafe doth alter. As alfo when that one that we do good to is 
wore won Mthan the many,\n order to the honour ofGod,or the 
more pub lic^ood of the whole fociety : or when it is one that 
by fpecial precept, we arc obliged to prefer in our beneficence 

48. Civil Power is to be obeyed before Ecclefiaftical, in 
things belonging to the Office of the Magilhratc : and Eccle- 
faftic at btforc the Civil, in things proper to the Ecclefiaftical 
Gvocrnours only. And Family Power before both, in things 
proper to their cognizance only. But what it is that is proper 
to each power, I (hall tell them when I think they are willing 
to know, and it will do more good than harm to tell it them. 

49. The fuprewe Magistrate is ever to be obeyed before his 
Inferfours : becaufe they have no power but from him i and 
therefore have none againjl him (unlcfs he Co givcitthem.^ 

50. No Humane Authority is above Gods, nor can bind us 
againft him i but it is all received from him, and fubordinatc 
to him. 

51. No Humane Power can bind us to the dcftru&ion of 
the fociety which it governeth j becaufe the publick or com* 
mon good, is the end of Government. 

52. The Laws of Kings, and the Commands of Parents, 
Matters and Paftors (in cafes where they have true Authority) 
do bind the foul primarily, as well as the body, fecondarily % 
But not as the primary, but the fecondarj bond. It is a wonder- 
ful and ptttiful thing, to read Divines upon this point (^Whe- 
ther the Laws of men do bind the conference ?] what work 
they have made as in the dark, when the cafe is Co very plain 
and eatie ? fome arc p:remptory that they do not bind con- 
science > and fome that they do > ani fome calling their ad- 
vexfaries the Idol izcrs of men ^ and others agiin inltnuating 
that they arc guilty of trcafon againft Kings, who do g^fiy 


400 The Life of Fait A. 

them » when furdy they cannot differ if they would. 

l.JThc very phrafe of their queft>on is r,onfcnfe,or very ua- 
f\t.Confeience is but a mans bjiowledge or judgment ol himfclf as 
he is obliged to his duty and the effects ■> and confequently, of 
the obligations, which lie upon hinu 

It is a Grange qucftion, whether I am bound in knowledge of 
wjfclf: But it were a reafonable qucftion, whether I be 
bound to k^iow \ or whether I kjtorv that I am bouud. It is 
the whole man, and molt eminently the Will, which is bound 
by Laws, or any Moral Obligations. The ntanis bound. 

But if by confcie nce 9 they m^an the foul, it is a ridiculous 
qucftion : For no bonds can lie upon the body immediately, 
but Cords or Iron, or fuwh like materials. The foul is the 
firft obliged, or elfe the man is not morally obliged at all. 

If the fen ft of the queftion be, whether it be a Divine or a 
Religious obligation, which mens commands do lay upon us : 
Thcanfwer lseafie: i. That Man is not God •, and therefore 
as humane it is not Divine. 2. That Mans Government h Gods 
inftitution, and Men are Gods Officers ■> and therefore the ob- 
ligation is Religious, and InfirumontaUy or Mediately Divine. 
Either mens Laws and Commands do bind us or not ; If not, 
they are no Laws, nor authoritative Ads: If they do bind, 
either it is pimarily by an authority originally in rhemfclvcs 
that made them fand then they are all gods : And then there 
is no God.) Or elicit is by derived authority. If fo, God mufl 
be the Original (or ftill the Original muft be God.) And then 
is the high way any plainer than the true anlwer of this quc- 
ftion, via That Princes, Parents, &c. have a governing or 
Law-giving power from God, in fubordination to himi 
and that they are his Officers in governing : And that 
all thofe Laws which he hath authorized them to make 
do bind the foul, that is, the man, immediately as bumane 3 
and inftruw entail) cr mediately as Divine, or as the bonds of 
God. As my Covenant bind ray fclf to confeienee, (if you 
will fo fpeak, rather than that they bind my confeience) fo do 
mena Laws alio bind me» You may as well ask whether the 
writing of my pen , be its action or mine j and be an animate^ 
or inanimate ad i which is foon rcfolvcd. 

53. To conclude thefc Rules, as the juft imprtfsofthe 


The Life of Faith. 4o , 

Spirit, and Image of God upon the foul, is Divine Life y Light 
and Love % communicated from God by jefus Chrift, by the 
holy Spirit, to work in us and by us for God fin the foul and 
in the world^ and by Chrift to bring us up at laft, to the fight 
and fruitiouof God himfelf > fo this Trinity of Divine prin« 
ciples, muft be infeparably ufed, in all our internal and exter- 
nal duties towards God or men » and all that we do muft be 
the work of Power and of Lwe y and of Wtfdom or a found 
mind. 2 Tim. 1.7. 

II. Having been fo large in opening the Order of our Du- 
ties, 1 muft be briefer than our cafe requircth, in telling yow 
our Vi for ders t or contrary difcafc. O what a humbling fight 
it wou; d be, if good Chriftians did bat fee the pittiful con- 
fufions ot their minds and lives. They find little melody in 
their Religion, becaufc there is little harmony in their apprc- 
henfions, aftc6Uons or converfations. If the difplaeing one 
wheel or pin in a clock, will fo much fruftrate the effc&, it is 
a wonder that our tongues or lives do ever go true % which are 
moved by fuch difordered parts within : that were it not that 
the Spirit of grace doth keep an order where it is effential to 
our Religion (between the Endtnd the Moms, &Owe (hould 
be but like the parts of a watch pulled in pieces, and put up 
togcthcrinabig. But fuch is Gods mercy, that the body 
may live when many fmallcr veins are obftruded > fo that the 
Matter veflcls be kept clear. 

I. There arc fo few Chriftians that have a true method of 
Faith or Divinity in their underftandings, even in the great 
points which they h$ov> disorderly, that it is no wonder if 
there be lamentable defecSHvcnefs and deformity, in thofe in- 
ward and outward dutks, which ftiould be harmonioufly per- 
formedj by the light of this harmonious truth. And no Divine 
in the world can give you a ferfeft Scheme of Divinity in all 
the parts j but he is the mfeft that comcth neereft to it. Abun- 
dance of Schemes and Tables you may fee, and all pretending 
to exaftnet's : But every one palpably defective and confufed * 
even thofe of the higheft pretenders that ever I have feen. And 
©nc errntr or di/order ufually intioduccth, in fuch a Scheme, a 

£ e c confuGo* 

402 Tbi Life of faith. 

condition in all that followeth as dependant on it. 

Some confound Gods Attributes themfelvcs (nay who doth 
not :) They confound the Three great Effential Principles >w'\th 
all the Attributes, by fimilitude called Modal and Negative : 
and they uie to name oyer Gods Attributes, like as they {put 
their money or chefs-men into a bag, without any method 
at all. 

Some confoun&Gods Primary Attributes of Being, with his 
'Relations, which are fubfc qucnt to his Works, and with his- 
Relation Attributes. 

Some confound his fevcral Relations to wan, among them- 
felvcs , and more do confound his Worlds, as they flow from 
thefc various Relations. 

The great works ot the Creator^ Redeemer, and San&tfer, 
and their feveral defigns, fignifications, and effe&s, are opened 
obfeurely and in mu:h confufion. 

The Legiflativc Will of God de debitt institutive, (which is 
it that Vamafcene, Chryfoftome, and the School-men mean by 
his Antecedent will, if they fpeak properly) which ever goeth 
before mans adions (du:ksor fins, or as the Fithers called 
them merits or demeritsjis confounded by many with the ads 
of his Judgment and Execution (Called bis confequent Will, bc- 
caufc it ever prefuppofcth mens precedent actions : ) Or, his, 
works, as Law- giver, Judge and Executioner, arc oft con* 

And fo are the Orders df his Precefts> Fromifes, and penal 
Threats, and the Conditions of his Promifes : and the order of 
his Precepts among themfclves > and of his Promifes as one 
rcfpe&eth another. 

And our Relations to God, and the (cvcral refpedive duties 
of thofc Relations, are ordinarily much confounded. 

The work of the Holy Ghoft (as we are baptized into the 
belief of him ) is poorly, lamely and difoiderly opened, to the 
encouraging of the c^rwW on one hand, or the Enthuiiaftson 
the other. 

Law and Gofpcl, and Covenant and Covenant > words and 
works > the precepts of Chrift, and the operations of the Spi- 
rit, are feldom thought on in their proper place and order, 
isd differences 


Tht Life cf Faith. 40J 

In a word, Confc&arics if c confounded with principles: 
Nature, Medicine f and Health; the precepts and parts 
of Primitive SanQity , with the precepts and means 
of Midicinal Grace *, the End and the Meant > yea nothing 
more ufually than words and things are confounded and dif- 
ordered1)y the moft (that I fay not by us all) 

The circular motion of gr ace, fro m God> zudbyGod, and t* 
tied, and in man the receiving duties as diftindt from the im- 
proving duties i and thefe, as communicative\and difereing unt$ 
wan, from thofe afcendent unto God, partly in the fruits, and 
partly in the exaltation of the mind k tell, thefe are not to bt 
found, nor abundance more which I pafsby, in any juft har* 
monious Scheme. 

II. And O what confufion is in our Hearts or Wills, and 
Iamcncfs,6c defeft as well as confufion, which muft meds be the 
conftqucnt of a lame and coa/w/ei understanding. It is fo great, 
that I am not willing to be Co tedious as to open it at large. 

III. And the confufion in our prafticcs, taking it in, and 
cxprcifing it, wiil&ew you yout hcart-coajfuiion of it felf. But 
to open this alfo would be long i and the regular order before 
laid down, will (hew you our diforders without any farther 
enumerations or inftances. 

Only fome of our lament fs and partialities, contrary to en- 
tire and comfleat Rcligioufnefs, I (hall briefly mention, be- 
caufc I think it to be of no fmall need, to the moil, ere a of the 
more zealous part of Chriftians. 

1 . In our Studies and Meditations, we are partial and de- 
fective : we fcarch hard perhaps for fome few truths, with 
the neglect of many hundred more. 

2. In our Ztal for Trwr^wc are oft as partial,grcatly taV$* 
with fome one or few, which we think we have fuddenly and 
happily found out, and fee more into than others do i or in 
which wc think we have fome lingular or fpecial intereft i >nd 
in the mean time little affefted with abundance of Truths, of 
greater elcaincfs and importance, and of more daily ufcfulnefsi 

Ecc 2 becauft 

404 The Life of Faith. 

bccaufc they arc things thit all men know, and common unto 
you with the moli of Chrifiians. 

3. In your love to the godly, and your charity, in cxpref- 
fions, and in your daily prayers, whatlamenefs and partiality 
is there ? Thofc that are neer you, and converfant with 
you, you remember*, and perhaps thofe in the Kingdom, ox 
Countrcy where you dwell : Or at lcaft thofc of your own 
focicty, opinions and party. But when it comcth to praying 
for the world, and all the Church abroad \ and when it comcth 
to the loving of thofc that differ from you, what partiality 
do you (hew > 

4. In the courfc o(duties to God and man, how rare is that 
perfon that doth not quite omit, or (lubber over fomc duty 
as if it were nothing, while he doth with much earneftnefs 
prolecute another ? One that is much in receiving duties for 
themfclves (as hearing, reading, meditating, praying ) can 
live all the week with quietnefs of confeience, without almoft 
any improving duties, or doing any good to others : as if they 
were made (or themfelvcs alone. And fomc Miniftcrs lay out 
themfebes in Freaching> as if they were all for the good of 
others i but pray as little, and do as little about their own 
heart, as if they cared not for themfclves at all > or clfc were 
good enough already. 

Some arc conftant in Church -duties, perhaps with fomc 
fuperftitious ftri&nefs i but in family duties how negle&ive are 
they ? They arc for very ftrift discipline in the Church, and 
cannot communicate with any that wear not the fame badge 
of fanfiity which they afTedr : But in their families^ what 
•prophanenefs,carclcfnefs and confuiion is there? They can have 
family -communion with the moft ungodly fervants, that will 
but be profitable to them. Dumb Minijfers arc their (corn\ 
but to be dumb Parents and M*fters to their children and fer- 
vants, they can eafily bear. Formal preaching and praying in 
the Church they exclaim againft i but how formally do they 
pray at home, and catechize and inftrud their family ? If a 
Magiftrate fhould forbid them to pray, or catechize, or inftrud: 
their families, they would account him an impious, odious per- 
secutor i but they can neglect it ordinarily when none for- 
hiddetb tbcm y and never lay any fwch accufation on themfelvcs. 


The Life ef Faith. 405 

Some arc much for the duties ofWorfhipin private ^ but 
negligent off wfc//'c^Wor(hip ; and fome are dilgentin both, 
that make little fcruplc of living idly without a Calling, or 
doing the works of their Callings deceitfully and unprotitab'y. 
They arc cenforious of one that is negligent in Gods JVorJhip j 
but cenfure not thcmfclvcs(nor love to be cenfured by others,) 
for being idle and negligent fervants to their Matters* 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 flffli, &c.) their confeiences are juft as fcnfclefs, or as pre- 
judiced, or quarrelfom, as the confeiences of other men arc 
igainft Religious excrcifes. 

5. And in our reformation and refitting fins of commifpm y 
fuch lamenefi and partiality is common with the moft. He 
that is moft tender of a fin which is in common difgrace among 
the godly , is little troubled at as great a one which hath got 
any refutation among them by the advantage of fome errours. 
In England, through Gods mercy, the prophanation of the 
Lords day, is noted as a heinous fin. Bat beyond Sea where 
it is not fo reputed, how ordinarily is it committed > Many 
would condemn Jofeph y if they had heard him fwear by the 
l\ko( Pharaoh, becaufc through Gods mercy, [wearing is a 
difgraced fin. But how ordinarily do the dividing fort of 
Chriftians, rafhly orfalfly cenfure mm behind their back} that 
differ from them > upon unproved hearfay, and gladly taffcc 
up falfc reports, and never Ched a tear for many fuch (landers, 
backbitings and wrongs? Many a one that would take an 
01th or curfe for a certain fign of an ungodly perfon, yet 
make little ofalcfs difgraceful way of evil fpeaking, and of a 
pieviftiunplcafabledifpofition i and when they arc inpatient 
of a cenfure, or a foul word, are patient enough with their 

And it dtferveth fears ofblood to think how little the fins 
of felfijhnefs and pride are mortified in moft of the forwarded 
Chriftian ( even in them that go in mean attire.) How much 
they lore and look to bzefleemed y to be taken notice of, to be 
well thought of, and well fpoken of > How ill they bear the 
Waft contempt, neglecj 01 difrefpedt > How abundantly they 

£ c c 1 overvalue 

- g The Life of Faith. 

overvalue their own understanding* ? and how wife they 
are in their own conceits ? and how hardly they will thini 
ill of their moft falfc or foolifti apprchenfions ? and how proud- 
ly they difdain the judgments of wifcr men,from whom if they 
hid humility, they might learn perhaps twenty years toge- 
ther, and yet not reach the mcafurc of their knowledge > anil 
what a ftrangc difference there is in their judging of any cafe, 
when it is another i, and when it is their cw« ? 

And among how few is the fin of flefh-p leafing fenfuality 
mortified ? abundance take no notice of it, becaufe it is hi d, 
and can be daily exercifed in a lefs difgraccful way. If they 
be rich, they can enyy that which is their owni and they can 
tleanlily do as Dives did, Lukf \6. and take their good things 
here. Having enough laid *up for many years, they think 
they may take their eafe, and car, drink, and be merry, 
without rebuke, L«i^ 12. 19; 10. They that arc the moiVzca- 
lous in ftri& opinions, and modes of Worfhip, can live as So* 
dom did, in pridt, fulnefs of breads and abundance of idlenefs t 
andufe meat for their luj\s y and make provifion for the flejb y toft- 
titfie thofe lufts, and yet never fcem to thcmfclves, nor thofc 
about them to offend i much lefs to do any thing that is grof- 
lycvil, Ezf^, 16.49. PfaL 78. 18, 30. Rom. 13. 13,14. They 
drink not till they are drunk y they eat not more in quantity 
than others whey labour as far as need compels them , and this 
they think is very tollerablc. And becaufe the Papifts have 
turned the juft fubduing of the flelh, into hurtful aufterities, 
or formal mockeries, therefore they are the more hirdeaed in 
their flcQi-pleafmg way. They take but that which they love % 
and that which is their own> and then they think that the fault 
is not great : and what Chrift'meam by Vives his being chatted 
in purple and filk^ and faring fumptuoufly every day, they never 
truly underflood : Nor yet what he meancth by the pot in 
&irit^ Matth. 5. 3. which is not fat leaft only or chiefly) a 
fenfc of the want of grace, but a fpirit fuited to a life of po- 
verty, contrary to the love of money, and of fulnefs and lux- 
ury, and pride : When wc arc content with necefiuief, and 
•at end drink for health more than for pleafure, or for that 
plcafureonly which doth conduce to health : and when wc 
will be at no nccdlcfs fupcrrluous coft upon the fle(h,but chufc 


the Life of Faith. 407 

the cheapcft food and ray mcnt which is fufficicnr fo our law- 
ful ends •, and ufe not our appetitef, and fenfe, ind fantafic to 
Cuch delight and fatisfa&ion as either increafeth lull, or cor- 
rupted the mind, andhindereth it from fpirituil dutcsani 
delights, by hurtful delectation or diverfion : nor brftow that 
upon our felvcs, which the poor about us need fo fupply their 
great neccffities. This is to be poor in flirit s and this is the 
life of abftinence and mortification, which thefe fenfual pro- 
fclTors will not learn. Nay, rather than their throats (hall 
not be pleafcd, if they be children in their Parents Families 
or Servants, they will fieal for it, and take that which their 
Parents and Matters fthcy knowj do notconfent to,nor allow 
them : And they are u>or{e thieves than they that fteal f>r 
hunger and mcer ttecejpty ■> becaufe they ftcal to latisfie their *f- 
petttes. and carnal lufti \ that they may fare better than their 
fuperiours would have them. And yet perhaps be really 
conscientious and religious in rainy other points, and never 
humbled for their flcfhly minds, their gluttony and thievery •> 
cfpecially if they fee others fare better thin they : and they 
quiet their confeiences, as the mod ungodly do, with putting 
a hanfomc name upon their fin, and calling it, takings and not 
ftealing, and eating, and drinkjng, and not fulnefs of bread, or 
carnal gulefity. Abundance of fuch instances of mens partia- 
lity in avoiding fin, I mud omit, becaufe it is fo lorg a 

6. Yea in the inward exercife of Graces 9 there arc few that 
ufe them compleatly % entirely, and in orders but they neglect 
one, while they fct themfelves wholly about the exercife of 
another;, or perhaps ufe one againft another. Commonly 
they fet themftlvei-vgrcat while upon nothing fo much as la- 
bouring to affed their hearts with forrow for fin, and mclta >g- 
ly to weep in their confeffions (with fome endeavours of a new 
life. ) But the Love of God, and the thankful fenfe of the 
mercy of Redemption, and the rejoycing hopes of endlefs 
Glory, are things which they take but little care about: and 
when they are convinced of theerrour of this partiality, they 
next turn to fome Antinomian whimfie, under the pretence 
of valuing Free Graces and begin to give over penitent eonfef- 
fim, and the care and watchfulncfs againft fm, and diligence 


408 The Lije of Faith. 

in a holy fruitful life, and fay that they were long enough Le- 
gilifts, and knew not Free Grace, but lookt all after dting^ni. 
fimcthing in Xhemfdves j and then they could have no peice* 
but now they ice their errour, they will know nothing but 
Chrift. And thus that narrow foolifh foul cannot ufe Repen- 
tance without neglecting Faith in Chrift i and cannot ufe 
Faith, but they muft negled Repentance ^ yea fet Faith and 
Repentance, Love and Obediencein good works, like enemies or 
hindrances againft each other : They cannot tyotv themselves 
and their finfulwfi, without forgetting Chrift and his righte- 
oufnefs ; And they cannot know Chrift, and his Love, and 
Grace, without laying by the knowledge or refinance of their 
fin. They cannot magnific Free Grace, unlefs they may have 
none of it, but lay by the ufe of it as to all the works of hoii- 
nefs, becaufe they mud look at nothing in themselves , They 
cannot magnifie Pardon and Juftification, unlefs they may 
make light of the fin and punifhment which they deferve, 
and which is pardoned, and the charge and condemnation 
from which they arc juftificd : They cannot give God thanks 
for remitting their fin, unlefs they may forbear conft fling it, 
and forrowing for it. They cannot take the Promife to be 
free, which giveth Chrift and pardon of fin, if it have bat this 
condition, that they (hall not reject him : Nor can they ca!4 
it the Gojpely unlefs it leave them mafterlcfs and Uwlcfs > 
whereas there is indeed no fuch thing as Faith without Re- 
fentauce, nor Repentance without Faith: No love to Ch rift 
without the keeping of his Commandments > nor no true 
keeping of the Commandments without Love ; No Free Grace 
without a gracious fan&ificd heart and life^ nor no gift of 
Chrift and Juftification, but on the condition of a believing 
acceptance of the gift j and yet no fuch believing but by Free 
Grace: No Gofpel without the Law of Chrift and Nature i 
and no mercy and peace but in a way of duty. And yet fuch 
Bedlam Chriftians are among us, that yon may hear them in 
pangs of high conceited 2cal, infulring over the folly of one 
another, and in no wifer language, than if you heard one lu- 
natick perfon fiy, I am fer health, and not for medicine i and 
another, 1 am for medicine, and net for the taking of it v and 
another, I am for the Vhyfic\, and mtfor the Phyfician \ and 


The Life of Faith. 409 

another, / ant for the Pbjficijn, and not the Phyficl^, and ano- 
ther, I am for the Phyfic\ \ but not for health. Or as if they 
contended at their meats, lam for meat, but not for eating it , 
and lam for putting it into my mouth, bus not for chewing it j or 
lam for chewing it but not for fwaUcvphg it I or J am for 
fwahmagit, but not for digejiing it > or / am for digefting 
it, but not for eatiKg it,&c. 

Thus is Chriit divided among a fort of ignorant pr«ud Fro- 
feflors : and fome arc for his Sacrifice, and fomc for his Inter- 
ceffnn, fomc (or his leaching^ and fomc for his Commands, 
»nd fomc for his Protnifes j fomc for his Blood, and fome for 
his Sfint j fomc for his Word, and fomc for his Minijiers, and 
his Churib j and when they have made this ftrange proficien- 
cy in wifciom, every party claim to be this Church thcmfclvcs i 
or if they cannot deny others to be parts with th:m of the 
Mjftical Church, yet the true ordered Political difciplined 
Church is among them, the matter of their claim and com- 
petition, and one faith, It is we, and the other, no but it is 
wci and the Kitchin, aud the Cole-houfe, and the Sellar go 
to Law, to try which of them is the Houfe. Thus when they 
have divided Chrirts garments among them, and pierced, if not 
divided himfdf, they quarrel rather than cafl /orifor his coat. 

7. I perceive thisTrcatifc fwdleth too big, or elfel m'ght 
next fhew you, how partial men arc in the fenfe of their dan* 

8. And in the refitting of Temptations, he that fcapeth 
fenfuahty, fcareth not worldlinefs \ or he that fearcth both, 
yet fallethintoHercfie oi Schifm, and he that fcapeth errours, 
falicth into rkfhly tins. 

9. And what partial regard wc have of Gods mercies. 

10. And how partial wc arc as to our Teachers, and good 

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 
one, and fcnilcfs of another > and about the opportunities of 
good. In a word, what lame apprehcnfions we have of Reli- 
gion, when men arc fo far from fetting all the parts together 
in a will- ordered frame, that they can fcarce forbear rhe 

Fff dividing 

4 1 o The Lije of Faith. 

dividing of every part into particles: and muft take the food 
of their fouls as Phylick, even like Pills which they cannot 
get down, unlefs they are exceeding fmall. 

III. The Caufes of this Calamity I muft for brevity but 

i. The natural teeakpefs of mans mind, doth make him 
like a narrow-mouthed bottle that can take in but a little at 
once, and fo muft be long in learning and receiving. 

2. The natural Limmefs and impatience of men, will not 
give them leave to b: at fuch long and painful ftudics, as com- 
pleatncfs of knowledge doth require. 

3. The natural f ride of mens hearts will not give them 
leave to continue fo long in a humble fenfc of their emptinefs 
and ignorance, nor to fpend fo many years in learning as 
Difciples : but it prefently perfwadeth them that their tirft 
apprchenfions are clear and right, and their knowledge very 
confiderable alreidy i and they arc as ready fo difpure and 
cenfurc the ignorance of their Teachers, if not to teach others 
themfclves, as to learn. 

4. The poverty and labours of many , allow thjm not 
Icifure to fearch and iiudy fo long and feriouHy, as may-bring 
them to anycomprehcniive knowledge. 

5. The moft arc not fo happy as to have yidicious ^methodical 
and lab.riiM Teachers, who maj poffefs them with right 
principles and methods, but deliver! hem fome truths, with 
great defedivenefs and difordcr themfclves > and perhaps by 
their weaknefs tempt the people into pride, when they fee 
that they are almoft as wife as they. 

6\ Moft mm are corrupted by company and converfc with 
ignorant c;roneous,and fclf- conceited men >and hearing others 
( perhaps that are very zealous) make fometlung of nothing, 
and make a great matter of a little one, and extolling their 
own poor and lame conceits, they learn *\fo to tbink^t bat they 
are fomctbitg when tbty are nothings deceiving themfclves^ Gal.6, 

7. Moft Chriftians have loft the fenfe of the need and ufe 
trfthctrucMw^ri*/^**, as it confiftcth in perfontl counfel 


The Life of Faith. 4 1 1 

and affiance , befides the publick Teaching •, and moft 
Miniitcrs by neglecting it, teach them to overlook if. 

8. Every man hathfomc feeraing Inter eft in force one Op i+ 
nion, or Vuty, or Way, above the reft i and felrifhncfs caufeth 
him to reel that way that intereft lcadcthhim. 

9. Education ufually pofTcfTcth men with a greater regard 
oflome one opinion, duty, way or party, than of the red. 

10. The refutation of Tome good men doth fix others up- 
on fome particular waics or notions of theirs above others. . 

Ii. Prefent occafions and necejjities fometime do urge us 
harder to fome means and ftudics, than toothers: efpccially 
for the avoiding of fome frefent evil> or cafing of fome prefent 
trouble > and then the reft arc alnaoft laid by. 

12. Some Do&rines dceplier .affctt us in the hearing, than 
others, and then the thoughts run more on tbat ) tothencgle& 
of many thing as great. 

1 3 . Perhaps wc have had fpecial experience of fome Truths 
and Vutiei, or Sins, more than others * and then wc fct all our 
thoughts about thofe only. 

14. Ufually wc the with fuch as tal\ moft of fome one 
duty, or ag*inft fome one fin , more than all the reft i and this 
doth occafion our thoughts to run moft in one llrcam, and 
confine them by bearing and cuflom to a narrow channel. 

15. Some things in their own quality, are were eafie and 
near to ftf, and wore within the reach of fenje. And therefore as 
corporal things, becaufe of their fenfibility and ncarnefs, do 
poltefs the minds of carnal men, inftcad of things fpirhual and 
unfeen > even fo Paul, and Apollo, and Cephas i this good 
P/eacher, and that good Book, and this Opinion, and that 
Church-fociety, and this or that Ordinance, do pofTefs the 
minds of the more carnal narrow fort of Chriftians,]:inftca& 
of the harmony of Chriftian truth, and holy duty. 

16. Nature it fclf as corrupted, is much morcagainft fome 
truths, and againft Jim duties, internal and external, than 
againft others. And then when thofe that it is hfs averfc to, 
arc received, men dwell on them, and make a Relfgion of 
them, wholly or too much, without the icft. As when (bmt 
veins arc Hopped, all the blood is turned into the reft j or when 
one part of the mould is (topped up, the metal ill runneth into 

Iff* ita 

412 The Life of Faith. 

the reft, and maketh a defective velTcl : Or when one part of 
the fcal is filled up before, it maketh a defective impreflion on 
the wax. Therefore the duties of inward felf~ denial, humility t 
rrortificttion, and beavenl'mefs, areajmoft left out in the Reli- 
gion of the moft. 

17. Temptations ire ever more ftrong and violent againft 
fomc duties, than againft otheis, and to fome tins, than to 

18. Moft men have a wemery, which moreeafily rctaineth 
fome things than others : efpeciilly thofe that arc beft undcr- 
ftood, and which moft affed them. And grace cannot live 
upon forgotten truths. 

19. There is no man but in his Calling, hath more frequent 
occifion for fome graces and duties, and ufcth them more, 
and hath more occailons to interrupt and divert his mind from 

20. The very tewp < rature of the body inclineth fomc all to 
fears and griefs and others to love and contcntednefs of mind ; 
and it vehemently inclineth fome to paffion, fome to their ap- 
petite, fome to pride, and fome to idlenefi, and fome to lujt ; 
when others are far lefs inclined to any of them : And many 
other providential accidents, do give men more helps to one 
duty, than to another, and putteth many upon the tryals, 
which others arc never put upon : And all this let together is 
the reafon that few Chrtftians are entire or compleat, or efcape 
the fin and mifery of deformity > or ever ufc Gods graces and 
their duties, in the order and harmony as they ought. 

IV* I (hall be brief alfo in telling you what Inferences to 
raife from hence for your inftru&ion. 

1 . You may learn hence how to anfwer the qucftion, whe- 
ther all Gods Graces live and grow in an equal proportion in 
ill true Believers. I need to give you no further proof of the 
negative, than I have laid down before : I once thought 
otherwife > and was wont to fay, as it is commonly faid, that 
in the habit they arc proportionable, but not in the ad. But 
this was becaufc I underftood not the difference between the 
f articular habits s and the firft radical power, inclination or 


Tie Life *f Faith. 413 

habit (which 1 name that the Reader may chufe his titlc,that 
we may not quarrel about mcer words.) The firft Principle 
of Holmefsin us, is called in Scripture, Ibe Spirit of Cbrijtor 
of God: In the unity of this arc three cflential principles, Life, 
Light and Live ; which arc the immediate cftc&s of the hea- 
venly or divine influx upon the three natural faculties of the 
foul, to rc&ifie them, viz. on the Vital Power, the Intellect and 
thcWiH: And arc called the Spirit t as the Sunfhine in the 
room is called, the Sun : Now as the Sunfhine on the earth 
and plants, is all one in it fclf as emitted from the Sun, Light, 
Heat and Moving force concurring, and yet is not equally ef- 
fective , becaufeof the difference of Recipients; and yet every 
vegetative rcceiveth arc3l effect of the Heat andMof/ewatthc 
lealt i and (enfitivcs alfo cf the Light ; but Co that one may (by 
incapacity) have lefs of the beat^nd another lefs of the motion, 
and another lefs of the Light ; fo I conceive that Wifdom, Love 
and Life(ot Power) arc given by the Spirit to every Chriftian ; 
But fo that in the very firft Principle or effect of the Spirit, 
one may have more Light , another more Love, and another 
more Life : But this it accidental from fome obftru&ion in the 
Receiver; otherwise the Spirit would be equally a Spirit of 
Power for Life) and of Love, and of ii found mind (or Light.) 
But befides this New Moral Power \ or Inclination, or Vni- 
verfal Radical Habit, there are abundance gf particular Habits 
of Grace and Duty, much more properly called Halits, and 
lefs properly called the Vital or Potential Principles of the 
New Creature : There is a particular Habit of Humility, and 
another oiPeaceablenefs, ofGenthnefs, of Patience, of Love to 
one another, of Love to the Wordo\ God i and many habits of 
Love to feveral truths and duties : a habit oHdefire, yea many, 
as there arc many different objects dciired > there is a habit of 
praying, of meditating, of thankfgiving, of mercy, of chaftity, 
of temperance, of diligence, &c The ads would not vary as. 
they do, if there were not a variety and difpofition in thefc 
Habits -, which appear to us only in their ads. We muft go 
againft Scripture, reafon, and the manifold hourly experience 
of our felves, and allthcChriftians in the world, if we will fay 
that all thefc graces and duties arc equal in the Habit in every 
Chriftian. How impotent are fome in bridling a paffion, or 

F f f 3 brfdhng 

4I 4 The Life of Faith. 

bridlingthc tongue, or ir. controlling pride and fclf-cftecm, or 
or in denying the particular defires of their fenfe, who yet are 
retdy at many other duties, and eminent in them. Great 
knowledge is too oft with too little charity or zeal i »nd great 
zeal and dihger.ee often with as little knowledge. And fo in 
many other inltances. 

So that if the Potentiality of the radical graces cf Li/>, Light 
and Love, be or were cqiul, yet certainly proper and far lieu* 

[or habits are not. 

But here note further, i. That no grace is flrong where the 

radical graces. Faith and Live tit weak: As no part of the 

body is ftrong, where the Br^wand Heart are weak i ("yea or 

the naturals,fhe ftomach and liver.; 

2. The ftrength of Faith and Love is the fr'mcifal means of 
ftrengthening all other graces-, and of fight performing all 
other duties. 

3. Yet are they not alone a Efficient means, but other in- 
fcxloui graces nx\d duties miy be weak and neglected, where 
Faith and Love are ft rong \ thr ugh particular obftru&ing 
caufes. As (croc branches of the tree may perifli when the 
root is fotind •, or tome members may have an Atrophic, 
though the brain and heart be not difcafed. 

4. That the three Principles, Life, Light and Love'do mod 
raiely keep any disproportion -, and would never be difpro- 
portionable at all, if fome things did not hinder the aSittgs 
of one more than the other, or turn away the foul from the 
influences and impreffions pf (he Spirit more as to one than 
to the reft. 

2. Hence you may learn, That the Image of God it much 
clear Her and f<rfe8 her mpinttdin the holy Serif turn % than in 
any of oir hearts. And that our Religion cbje&ively considered, 
* much more f erf ett, tbanfabjefiivelyinus. In Scripture, and 
in the true doctrinal method our Religion isr«tirf, per/efiand 
ecwf!eat. But in /r, it is confufed, lame and lamentably im- 
perfect. The Sectaries that here fay, None of the Sfirits mrks 
areimferfttl, arc not to be regarded: For fo they may as 
well Tay, that there arc none infants, difeafedjame, diffracted, 
poor, ormonfters in the world-, becaufc none of Gods works 
are w» perfect, AH that is in God is- God, and therefore pcr- 


The Life of Faith. 415 

rctt \ and all that is done by God is perfect <*$ to hti ends, and 
as it is 1 part in the frame of his own means to that end which 
man underftandeth not : But many things arc imperfeB in the 
receiving fubjeft. If not, why mould any man ever (eek \o be 
wifcr or better than toe was in his infancy, or ar the worfr. 

3. Therefore we here fee thae the Spirit in the Scripture is 
the Rule by which we rnuft try the Spirit in our felvts, or any 
ether. The Fanaticks or Enthufiaiis, who rail .:giirifr us, for 
trying the Spirit by the Scriptures, when as the Spirit was 
the Author of the Scriptures, do but rave in the dark, and 
know not what they fay. For the Eflence of the Spiiit is eve- 
ry where * and it is the efetls of the Spirit in both which we 
mutt compire : The Spirit is never contrary to it felf : And 
feeing it is the Sun/hine which we here call the Sim, the que- 
ftion is but, where it Jhineth moft ? whether in the Scripture, 
or in our hearts > The Spirit in the Apoftles 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 underftand and to obey 
thofc Scriptures. Was not the Spirit in a greater rneafure in 
the Apoftics, than in us ? Did it not work more compleitly, 
and unto more infallibility in their writing the Scrip?ures,trun 
it doth in our Vnderftanding, and obeying them ? Is not the 
(eil perfvd, when the impreflion is oft imperfect } Doth not 
the Milter write his Copy morepcrfcdly, than his Scholars 
imitation is, though he teach him, yea and hold his hand? 
He that knowcth not the Religious diftr^<5fcons of this age, 
will blame me for troubling the Reader with the confutation 
of fuch dreams : But fo will r.ot they thit have feen and 
taftcd their tfk&s. 

4. Hence we rrrsy learn that be tb,it would kjiorv what the 
Chrijiian Religion is indeed (to the honour of God, or their 
own juft information^ muft ratktf loc } ^ into the Scripture to 
kjiiwit, than Uto Believers. For though in Believer's it be 
more difcernable in the kind ("as mens hves are more-coftfpi- 
cuous than Laws and Precepts, and the imprefs thati the fe J , 
&c.) yet it is in the L^ws ojt Scriptures more confleat and 
ftrfitly when iu the '.be ft ofChriftians ("much more in (lie rtofi) 
ft is broken, maimed and confuted. 

5, This tclleth us the icafon why itis unfafc t& make uiy 


4 I 6 7 he Life of Faith. 

men (Popes, or Councils, or the holieti Priors, or ftri&cft 
people^) the Rule either of our faith or lives. Becaufc they 
arc all imperfect and difcordmr, when the Scripture is con- 
cordant and ccmplca:. He that is led by them, may crrr, 
When as the Scripture hath no errour. And yet it is certain, 
that even the iwperfcS hyioxoled^e and grace of faithful Paftors 
and companions, is of great ufe to thofe that arc more imper- 
fect than they, to teach them the Scriptures, which arc more 
perfc&than they all. 

6. Hence we fee why it is, that Religion bringeth fomuch 
trouble^ and f j little comfort to the moft, or too many that ire 
in partRcligiou r . Becaufeitis lame and confnfed in them. 
Is it any wondtfi that adifplaced bon: is painful > or that a 
difordered body is fick, and hath no great plcafurc in life > 
or that a diiordtrcd or maimed watch or clock, doth not go 
right ? O what a life of pleafurc mould we live, if wc were 
but fuch as the Scripture doth require! and the Religion in 
our hearts and livei were fully agreeable with the Religion 
defenbed in the Word of God. 

7. And hence we fee why moft true Christians are fo que- 
rukut, and have alwaies fomewhat to complain of and lament - y 
which the fen fiefs, or felf juftifying hypocrites overlook in 
themfclvcs. No wonder if fuch difeafed fouls complain. 

8. And hence wc fee why there is fuch diverfity and divi- 
fions among Believers, and fuch abundance of Se&s and Par- 
tics, and Contentions, and fo little Unity, Peace and Con- 
cord. And why all attempts for Unity take fo little id the 
Church. Becaufe they have all fuch wcaknefs,and dificmpers, 
and lament fs, and confuicdnefs, and great difproportions in 
their Religion. Do you wonder why he liveth not in peace, 
and concord, and quietnefs with others, who hath no better 
agreement in him(elf> and no more compofednefc and true 
peace rt home > Mens grace and parts are much unequal. 

9. And hence we fee why there are fo many fcandals among 
Christians, to the great difhonour of true Chriftianity, and the 
great hindcranccof theconvcrfion of the Infidel, Heathen and 
ungodly world: Whatjwonderiffomcdifordcr, falfhood,and 
eoofufion appear without, in words and deeds, when there is 
to mach ever dwelling in the mind > 

10. Laftly, 

The Life of Faith. 417 

10. Laftly, Hence we may learn whit to expect from par- 
ticular perfons, and what to look for alfo publickly, in the 
Church, and in the world. He that knoweth what man is, 
and what godly men are, but as well as I do, will hardly expeft 
a concordant uniform building to be made of fuch difcordant 
and uneven materials; or that a fct of firings, which are all, or 
almoft all out of tune, (hould make any harmonious melody > 
or that a number of Infants (hould conftitutc an Army of va- 
liant men \ otthata company that can fcarcc fpell, or read, 
(hould conftitutc a learned Academy. God muft mike a 
change upon individual perfons, if ever he will make a great 
change in the Church. They muft be more wife, and chart- 
table t tnd peaceable Cht\(\hr\$ y who muft make up that happy 
Church ftate, and fettle that amiable peace, and ferve God in 
that concordant harmony as all of us defire, and fomc 

How to ufe Faith again^ particular fins ? 

TH E mod that I have to fay of this, is to be gathered 
frojn what went before, about San&ification in the gene- 
ral. And becaufe I have been fo much longer than I intend- 
ed, you muft bear with my neccflary brevity in the reft. 

Direct. 1 . When temptation [etteth aftual pn before you % or 
inward fin keeps up within, loe\weU on God and fin together. 
Let Faith fee Gods Holinefs and Juftice, and all that Wifd»m % 
Goodnefi and Power , which fin defpifcth. And one fuch be- 
lieving fight of God, is enough to make you look at fin, as at 
the D:vil himfelf j as the moft ugly thing. 

DirecSr. 2. Set fin and the Law of God together > and the* 
it will appear to be exceeding finfuls and to be the crooked 
fruit of the tempting Serpent. You cannot know fin, but by 
the Law> Rom. 7. 14, &c. 

Direct. 3. Set fin before the Crofs of fbrijl : Let Faith 
fprinkle his blood upon it, and it will die and wither. See it 
ft ill as that which killed your Lord i and that which pierced 

G g g hii 

4 1 8 The Life of Faith. 

his tide, and hanged him up in fuch contempt j and put the 
gall and vinegar to his mouth. 

Direct. 4. Forget not the forrows and fears of your convtrfion 
(ifyou are indeed converted ;) OrfifnotJ at leafttbe forrows 
and fears which you mvfl fed if ever you be converted. God doth 
purpofely caft us into grief and terrours, for our former fins, 
that it may make us the more careful to (In no more, left 
worfe befall us : If the pings of the new birth were (harp 
and grieVous to you, why will you again renew the caufe, 
and drink of thofebitfer waters? R/ member what a mad 
and fad condition you were in while you lived according to 
the flefh, and how plainly you faw it when your eyes were 
opened ? And would you be in the fame condition again? 
Would you be unfan&ified, and unjuftiried, and unpardoned, 
and unfaved } Every wilful fin is a turning backward,towatd 
the Mate of your former captivity and mifery. 

Direct. 5. When Satan jets the bait before you, let Fait b aU 
waiesfet Heaven and HeS before you, andta^e aU together, the end 
with the beginning. And think when you are tempted to lye, 
to fteal, to deceive, to luft, to pride, to gulofity or drunken- 
nefs, &c. what men arc now fuffering for thefe fame fins ? and 
what all that are in Hell and in Heaven do think of them? Sup- 
prfc a man offered you a cup of wine, and a friend telleth you, 
If aw bim fut pifon into it, and therefore take heed what ym do^\ 
If the offerer were an enemy, you would hardly take if. The 
world, and the fl (h, and the devil, arc enemies : when they 
effer you the delights of fin, hear Faith, and it will tell you, 
there is poifon in it » there is tin, and hell, and Gods difplea- 
fure in it. 

Direct. 6- Let Faith kgepyou under the continual apprehen- 
fionsoftbe Divine Authority and RuL-, that as a child, a fer- 
vanr, a fcholar, a fubjedt, doth nYil know that he is not ma- 
fterlefs, but one that mult be ruled by the will or Law of his 
(upcriour \ fo may you alwaies Ivt with the yoik of Chrift 
upon your nccks,and his bridle in your mouths : Rcmcmbring 
alfo that you ire till! in your Matters eye. 

Direct. 7. Remember jtiU that it is the worl^cf Faith 'to over- 
come the world* andtbeflefh, and to over rule your fenfe and ap^ 
fetitc > and to makf nothingof aU that would ft and u{ againfi 


The Life of Faith. 419 

your heavenly wicrejt j and to crucifie it by the Crofs of Chriji 
Gal. 6. 14. & 5.24. Rom. 8-i, p, 10, 13. Set Faith therefore 
upon its froper irorl^; and when you live by Faith, and n>a\ 
after the Spirit, you will not live by fight, nor walk after the 
flcfti, 2 Cor. 5 7. 

Dircd. 8. /f 7*j//tf the wori^of Faith to takf off all the mashf 
of fin, and "pen its nakednefs, and flame, and caft by atijbifts, pre- 
tences, and e^cufes, When Satan faith, It is a little one, and 
thedanger is not great, and it will fervc thy plcafure, profit, 
or preferment i Faith mould fay, Doth not God forbid it? 
There is no dallying with the fire of God: Be nit deceived^ 
man\ Gidrrillnot bemccked ! Whaxfoever a man fotretb, that 
fhaU he alfo reap : Ifyoufow to theflefh, of the fl (hyoufhaU reap 
corrupthn^Gi\,6. When Satan faith, Te fhaU not die: and 
when the finncr with Adam hideth himfclf,Faith will call him 
out to Judgment,and fay, What haft thou done } Haft thou eaten 
0} the fruit which God forbade ? 

Direct. 9. Let Faith fhQ keep you bufied in your Mafters 
mri^. Nothingbreedethand feedethiln fo much as idlenefs 
of mind and life: Sins of om ; (fion have this double mifchicf, 
that they are the fhft part of Satans game thcmfclve$,and they 
alfo bring in fins of commiflion. When men are not taken up 
with good, they are at lcifurefor temptations to inticc them , 
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 
abfenr. But when you are to wholly taken up with your du* 
ty (fpiritualorcorporil^ andfocor.ftantly and induftrioufly 
bufle in your proper work, fin cannot enter, nor Satan find 
you at leifurc for his fervice. 

Diredt. 10. Let Faith wakf Gods fervice f leaf ant to you, and 
hfe not your delight in Gnd and godltnefs, and then you will not 
reEifh pnful pleasures. You will find no need of fuch bafc de- 
lights, when yc ^iveon the foretaft of Angelical plcafurei. 
You will not b: c lily drawn to ftcal a moifel of dung or poi- 
fon from the Devils fable, while you daily feaft your fouls on 
Chrift : or to ileal the Oniorrt of Egypt % when you dwell in a 
Land that floweth with milk and hony. But while you keep 
yourfelvcsin the wildernefc, you will be tempted to look 

Ggg 2 ba«k 

420 ?#* Life rf Faith. 

back again to Eg y/>r. The great caufc of mens finning, and 
yielding to the temptations of forbidden pleafurcs, is becaufc 
they are negligent to live upon the pleafurcs of Believers. 

Direct. 11. Takg heed of the beginnings, if ever you would 
efcape the (\n. No man becometh (tark nought at the firft ftep ; 
He that beginneth to take one pleafing unprofitable cup or bit, 
intendcth not drunkennefs md gluttony in the grotTrft fenfe : 
But he hath fet fire in the thatch, though he did not intend to 
burn his houie i and it willb: harder to quench it, than to 
have for born at firft. He that beginneth but with lafcivious 
dalliance, ipeeches or embraces, thinkcth not to proceed to 
iilthy fornication : But he might better have fecured his con- 
science, if he had never medlcd fo far with (in. Few ruinating 
damning fins, began any otherwife than with fuch fmall ap- 
proaches, as Teemed to have little harm or danger. 

Direct. 1 2. If ever you vpiU jcape fin, keep off from firong 
temptations and opportunities. He that will be (till neer the 
fire or water, may be burnt or drowned at lam No man is 
long fafc in the midft of danger, and at the next (tep to ruine* 
He that liveth in 1 Tavern or Alc-houfe, had need to be very 
averfe to tipling. And he that fitteth at Dives table, had need 
to be very averie to gulotity : And he that is in the lead dan- 
ger of the fireofluft, muft keep at a fufficient diftance, not on- 
ly from the bed, and from itxmodefta3iws t but from fecret com- 
fatty and opportunities of fin, and from a licentious ungoverncd 
eye and imagination. This caufed Chrift to fay, How hard it 
is for the Rich to be fived > becaufe they have a (trongcr flefli- 
ly intcreft to keep them from Chrift and godlincfs,which muft 
be denyed j and becaufc their fin hath plentiful provifion, and 
the fire of concupifcencejvantcth nofewel, and it is a very 
eafie thing to thtmftiB to fin, and altpaies a bard thing to avoid 
it : And mansfluggiOi nature will hardly long either hold on 
in that which is hardly done, or forbear that wh/eh isjUU hard t§ 
forbear. Good muft be made ftveet and eafie to us, or cl(e we 
(hall never be conflant in ir. 

Direct. 13. If you find any difficulty in for facing any difgrace^ 
fulfin t cherifhit notbyfecruy y iut 1. Plainly confefi it to your 
bofom friend: And 2. If that will not ferve, to others alfo y that 
you may have tkt greater engagements to forbear. 

I know 

The Life of Faith. 42 1 

• .■ ii-.- ■ 

1 k.:iow wifdom mutt bcufld in fuch confjfions, and they 
mull be avoided when the hurt will prove greater than the 
good. But flefhly wifdom mull be no councillor, and n\(hly 
intereft muflrnot prevail, Secrecy is the ueli of fin, where it kS 
keptwaim, and hidden from difgrace ; Turn it out of this 
Hfjr, and it* will thd fooner peiifh. Gods eye and knowledge 
JbouldktvttuTU'. but when it will not, let man know it alfo, 
and turn o-ne fin againft another, and let the love of Reputation 
help to fubduc the love o(Luft. Opening a fin (yea or a ftrong 
temptation to a finj doth lay an engagement in point of com- 
mon credit in the world, upon them that were before under 
the divine engigements only. It will be a double (hamc to fin 
when once it's known. And as Chrift fpetketh of a right 
hand, or eye, fo may I of your honour in this cafe i it is better 
go to Heaven with thcftiameofa penitent conftffion y than to 
keep your honour till you are in Hell. The lofs of mens good 
opinion is an tide price, to prevent the lofs of your filvation, 
Prov. 28.13. He that coverethbu fins jhallnotpnfper % but who* 
foconffjfetb and forfd\etb them fhall have mercy. So 1 John 1. 
9, 10. James 5. 15, 16. 

Dircd. 1 4. Ejpecially takf heed 0] beinch* fins> called mortal, 
becaufe inconfificnt with fincerity. 

Dircd. 15. And take heed of thofe fins which your felves or 
others that fear God are in great eft danger of : Of which I will 
fpeak a little more diftin&ly. 


What fins the bt ft Jhouldmoft watchfully avoid? and wherein the 
infirmities of the upright dffer from mortal fms . ? 

Q^cft. \TT Hat fins are religious people who fear fin % moft m 

V V danger of ? and where muft they Jet the ftrong- 

efl watch ? 

Anfw. 1 . They are much in danger of thofc fins, the tern 

pfations to which are neer> and importunate, and consent, and 

for which they have thegreateft opportunities : They hnvcfrnjfs 

and appetites as well as others : And if the bait be great, and 

G#g 3 alwaies 

42 2 Ihe Life of Faith. 

alveaus as it their very mouths, even a David, a Solomon^ a 
Noah, is not fife. 

2. They ar: in danger of thofe fins which they little thiuk^ of i 
for it is a lign that they are not torewarncd and fortified > nor 
hive they overcome that fi» , for victory here is never got ar To 
cheap a rate : efpeaally as to inward-juts : If it have not colt 
yoa many a groan, and many a daics dil/gcnce, to conquer 
ftlpjhnefsy p ride and a f petite; it's twenty to one they arc not 

3. They are much in danger of thofe fins which they ex- 
tenuate, and count to be [mailer than they are. For indeed 
their hearts arc infe&cd already, by thofefilfcand favourable 
thoughts. And they are prepared to entertain a neerer fami- 
liarity with them. Men ate -ctilly tempted upon a danger 
which feemcth fmall. 

4. They are much in d.nger of thofe fins, which their con- 
ftitutions and temperature of body doth cnclinc them to i and 
therefore muft htrc keep a double watch. No fmall part of 
the punifhment of our Original fin fboth as from Adam, and 
from our neercft Parents) is found in the ill complexion of our 
bodies: The temperature of fome inchneth them vehemently 
to paflioHy and of others unto l*ft i and of others to flnh and 
dulnefsi and of others to gulofity&c.knd grace doth rot imme- 
diately change this djflemper of the complexion i but only 
watch over it, and keep it under, and abate it consequently, 
by contrary actions, and mental difpofitions; Thcretore we 
fhall have here unctffant work, while we arc in the body. 
Though yet the power of grace by long and faithful uie, will 
bring the very feni'c, and imagination, and paflions into Td 
much calmnefs, as to be far lef$ raging, and cafily ruled : As a 
well ridden horfc will obey the Rider •, and even dogs and 
other bruits will itrive but little againft our government ; And 
then our work will grow more calls ; For as Seneca faith, 
Maxima pars libertatit eft bene moratus venter : A good condition- 
ed 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, fantaf e and paflions in their re- 
fpccSive places. 

5. Wc are much in dinger of the fins which our callings, ' 


The Life of Faith. 423 

trades and worldly interejf^ do mofl and conftantly tempt us to. 
Every man ha-th a carnal interejt, which is hii great tempi ation i 
and every wife man will know ir, and there fet a double 
watch. The cirnal intcrtft of a Preicher, is applaufe or pre- 
ferment : The carnal intcrift of Rulers and great men, I (hill 
pals by ; but they muft.ri&t pafs it by themfclves. The carnal 
mtcreft of Lawyers and Tradcfmcn, is their gain,&c. Here 
we mult keep a conftant watch. 

6. We ire much in danger of thofe fins, the matter of 
which is fomc what good or lawful, and the danger lycth only 
in the mannzr y circurvflaxces or degree. For there the lawful- 
ncflofthc matter , occafioneth men to forget the accidental 
§vil t The whole Kingdom fecleth the mifchief 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 focafily drawn 
to gluttony. If drinking wine were not a lawful thing, the 
paffage to drunkennefs were not fo open ; The apprehenfion 
thataluforylotisa lawful thing (as Cards, D.ce,&c) doth 
occafion the heinous fin of time- wafting, and cftatc- wafting 
gameftcrs. If apparel were not lawful, excefs would not be 
lb eafily endured. Yea the goodnefs of Gods own Woifliip, 
quicreth many in its great abufe. 

7. We are much in danger of thofe fins, which are not in 
any great difgrace among thofe perfons whom we mofl honour 
and tfteera. it is a great mercy to have fin lie under tcom- 
man odium and difgrace : As fwtarixig and drunksnwfs> and 
curfing, and fornication.) and Pofijb eir<jur$ t md fuftrftition , 
isnowamongft the forwardeft Profcflbis in England: For 
here confeience is mofl awakened, and help:d by the opinion 
of men i or if there be feme carnal refpedfc to our reputation 
in itfometimes, yet it fendeth tofupprefs the tin : And it is a 
great plague nlive where any great fin is in little difgrace (as 
the prophanationof the Lords day in moil of the Reformed 
Churches beyond S.ea\ and they fay, tipling, if not drunken- 
nefs in Germany* and as backbiting and evil fpeakjitg againft 
thofe that differ from thcmji among the Profcflbrs in England, 
for too great a part v and alfo many fuperftitions of their own > 
and dividing principles and practices J 

8. But especially if the greater number of godly fcofle live in 
(Ugh a fin, then is the temptation great indeed i and it is but 

few i 

424 The Life of Faith. 

i :w of the weaker fort, that arc not carryed down that ftream. 
The Munfrer cafe, and the Rebellion in which Munfler perimed 
in Germany, and many other i but cfpecially abundance of 
Scbiftns from the Apottlcs daies till now, are too great evi- 
dences of mens focub'enefs in finning Wt all Hk$Jheep have 
gone afiray, and turned every one to bit own way, Ifa. 5 3 6. And 
like fieep in this, that if one that is leading, get over the 
hedge, all the reft will follow after', butefpeciaUy if the greater 
tart be gone. 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 Pap.ftf, 
when we hive finned by fallibility, to keep orTrepcntance by the 
conceit odnfallibiltty. 

9. We arc in great danger of finning, in cafes where we 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/gaortfHffrfort ofChriftians, andfuch as Taul callcth 
Nwices,thzt moft crre i efpecially when Fridt accompanyeth 
Ignorance, fat then they fall into the fpecial condemnation 
of the Devil, 1 Tm. 3.6. Study therefore painfully and pa- 
tiently till you underftand the truth. 

10. But above all, we are in danger of thofc fins which ire 
masked with a pretence of the great eft truths and duties, andufe 
to be fathered on God and Scripture \ and Jo under the fpeeiom 
titles of Holinefs and of Free Grace. For here it is the under band- 
ing chiefly that refitteth, while the very names and presences 
fecrctly fteai in, and bring them into love and reverence with 
the Will. And the poor honeft Chriftian is afraid of refitting 
them, left it (hould prove a refitting God. What can be fo 
fa l fc that a man will not .plead for, if he take it to be a neccf- 
firy truth of God > And what can be lo bad that a man will 
not do, if he take it once to be of Gods commanding } The 
forcfaid inftanecs of the Munfrer and Germane actions, with 
thofe of the followers of David George in Holland ('who took 
himfelf to be the Holy Ghoft , or the immediate Prophet of 
his Kingdom) and Hackft znd his Grundlctonians j and the 
Familift*, the Ranters, the Seekers, the Quakers, the Church- 
dividers, and the Kingdom and State- ovcrturners in England, 
kave given fo great a demonftration of this, that it is not 


The Life of Faith. a 2 ~ 

lawful fo overtook it or forget it. The time cometh, that they 
thatkjdyou, /hall thinly that they d) God fcrvice, Joh. 16. 2. 
And then who can expect that their confcicnees (hould avoid 
it > Why did F*w/pcrfccute the Chnfttans, and compel them 
to blafphcme? Becaufc he verily thought that he ought to do 
mtny things againft the Name of Jeius, AGs 26. 9. O it is 
religious fins which we are in danger of ! fuch as come to us 
as in the Name of God, andChrilt, and the Spirit: fuch as 
pretend that we cmnot be faved without them : and fuch as 
plead the holy Scriptures : fuch as James 3. is written againft, 
when a wifdomfrom beneath, which is earthly y fenfual and de- 
viltfh % working by envy gad flrife, unto confufion and every 
evilwor\{, pretendcth to be the w'ifdm from above: when 
Zeal confumeth Love and Unity, under pretence of con fuming 
fin: which made Faultn&Jobn require us not to believe every 
jpirit 9 buttotrytbefpirits whether theybeofGod t iThef.a.2. 
9ci Thcf 5.20, 21. 1 Joh.4. 1, 2, 3. And made P<tt//&y, If 
en Angel from Heaven bringjou another Gofpel, Uthim br accur- 
fed, Gal. 1. 7, 8. And more plainly, 2 Cor. 1 1. 13, 14. Such 
arefalfe Apoftles > deceitful workers \ transforming tbemfelves in- 
to the Apoftles of Chrift: and no marvel, for Satan h'mfelf is 
transformed into an Angel of light : therefore it is no great thing 
if hit Minifrers alfo be transformed as the Minifters ef right eovfnefl, 
whofe endfhaH he according to their workj. And A8s 20. $9, 
Alfo of your ownfelves fhaimen arift, fpeakjng perverfe things, to 
draw away Vifciples after them. And what need any Difciple 
of Chrift greater warning, than to remember that their Sa- 
viour himfelf was thus a (fruited by the Devil in his temptation, 
with £lr is written.'] 

Yet let no Papift hence takeoccafion to vilifie the Scripture , 
becauie it is made a plea for fin : For fo he might as well vilifie 
humane Re a fon, which is pleaded for all the errours in the 
world* and vilifie the Law, Becauie Lawyers plead it for iff 
Confess yea and vilifie God himfclf, becaufe the fame and 
other (inncis plead bis will and authority for their fins : when 
contrarily, it is a great proof of the Scripture Authority and Ho- 
nour, that Satan himfelf, and his fubtileft inftruments,do place 
their great eft hope of prevailing, by perverting and misapply- 
ing it j which could be ofnoufc to them, if its authority were 
not acknowledged, H hh u, Wi 

420 The Lije of Faith. 

ii. Wc arc in conlhnt danger of thofc (ins which we think 
wc can cwccalfrowrrtert : Therefore fuppofe ftill thit all that 
yo« do wiUbe Made kpQ&n ^ and do all ts in the open facets ; 
It's written (by two} in the life of holy Epbrem Syr**, that 
when a Harlot tempted him to uncleannefs,hc delired but that 
he might chufc the place •, which (he confentm& to, he chofc 
the open market-place, among all the people- and when (he 
told him, that there they (hould be (himcd, for all would fee - y 
he told her fuch a lcilbn of finning in the fight of God, who is 
evciy where, as was the means of her converfion. Conceit of 
fecrecy cmboldeneth to (in. 

12. Wc are in corihnt danger of (ins of fuddenpjpon and. 
irruption, which allow us not ieafon to dclibcratc,and furprizc 
us before our rcafon can confidcr. 

13. We are in danger of fins that come on by iafenfible de- 
grees, and from fmall beginnings creep upon us, and come 
not by any fudden wakening aflaults: Thus pride, and cove- 
to*f>ifff ,and ambitieu y do infect men : And thus our zeal and 
deltgenceiot God, doth ufually d^cay. 

14. Laftly, We are in much danger of all (ins which require 
a cottftant vigorous diligence to refiji them \ and of omitting thofc 
duties, or that part or made ofduty, which mull have a confiant 
vigorous diligence to perform it : Bccaufc/W£fc fouls arc hard-, 
ly kept (as is aforcfaidj to conjl ant vigorous diligence, 

Qucft. 2. Wherein dtffereth the fins of a fanftifird perfjnfront 
%\ber mens that are unfanftifitd. 

.* Anfo. 1. In a fan&ified man the habitual bent of his will, 
is ever more sgainft iio, than for it > howc?er he be tempted 
into that particular a&. 

2. Ard as to the ^c? alfojf is ever contrary to the fcope and 
tenour of his life i which is for God and (inccrc obedience. 

3. He hath no (in which is inconiiftent with the true Love, 
o(God y in the predominant habit : It never turneth his heart 
to anotrur End, or Happine(s, or Maftcr. 

4. Therefore it is more a fin of pajfion, than of fittled in- 
Ureft and choice. He is more liable to a hafty p aflion, or n?era\ 
©runxuly tbwgbv, than to any prevalent eovttoufnefs or am* 


Tht Life of Faith. 4*7 

bition, or any fin which is a poiTeffing of the heart inftead of 
God, I John 2. 15. James $. a. Though fome remainders of 
tbefe are in him, they prevail not Co far as fudden pallions. 

5. There are fome fins which are moreeafily in the fotrtr 
of the willy fothat a man that is but truly willing, may for- 
bear them*, as a drunkard way pafs by the Tavern or Alc- 
houfe, or forbear to touch the cup* and the fornicator to 
comenecr,or commit the fin, if they be truly willing: But 
there be other fins which a man can hardly forbear though 
he be willing > becaufc they are the fins of thofe faculties over 
which the will hath not a defpotical power : As a man may 
be truly willing to have no fl><£g'fi>nefs t heavinefs, fl-xfintfs at 
grayer, no fcrgttfutnefs, no wandering thoughts, no inordi- 
nate af petite or luft at all fiirring in him , no fudden fafpons 
of anger, grief or fear > he may be willing to love God per- 
fedly\ to fear him and obey him perfectly, but cannot. 
Thcfe latter are the ordinary infirmities of the godly : The 
former fort are, if at all, his extraordinary falls, Rom. 7. 14. 
to the end. 

6. Lafiiy, The true Chriftian rifetb by unfeigned Ripen- 
tance^ when his confcicnce hath but Icifure and helps to de- 
liberate, and to bethink him what he hath done. And his 
Repentance much better rcfolveth and (trengtheneth him 
againft his fin for the time to come. 

To fummupallj 1. Sin more loved than hated. 2. Sin 
wilfully lived in, which might be avoided by the iincercly 
willing. 3. Sin made light of, and not truly repented of 
when it is committed. 4. And any fin inconfiftent with ha- 
bitual Love to God, in predominancy, is wcrt*l t or a figrt 
of fpiritual death, and none of the fins of (an&ified Be- 

Hhh* CHAP. 

42I? ' " The Life of Faith. 


Hqvp to live by Faith in Frofpsrity. 

THE work of Faith in rcfpecS o( Frofieri.y^ is twofold : 
I. To five us from the danger of it. 2* To help as to a 
fan&sfied improvement of it. 

1. And for the firft, that which Faith doth, is efprcially, 
1. To (ee deeper and further into the nature of all things in the 
world, thin fenfe can do, 2 Cor. 4. 17,18. i Cor. 7. 29, 30, 31. 
To fee thit they were never intended for our Reft or portion, 
but to be our wildernefe provifion in our way. To forefee 
juft how the world will ufc us, and leave us at the laft, and to 
have the very fame thoughts of it now, as we forefee that we 
(hall have when the end is come, and when we have had all 
that ever the world will do for us. It is the work of Faith 
to caufe a man to judge of the world, and all its glory, as we 
(hill do when death and judgment come, and have taken off 
the mask of fplendid names, and (hews, and flatteries : that 
we may ufc the world as if we ufed it not, and polTcfs it as if 
we poiTeft it not, becaufe its fafhion doth pafs away. It is the 
work of Faith to crucifie the world to us, and us to the world 
by the CrofsofChrift,G*/ 6. 14. that we may look on it as 
difdainfully as the world looked upon Chrift, when he hanged 
as forfiken on the Grofs. That when it is dead, it may have 
no power on us, and when we arc dead to it, we may have 
no inordinate love, or care, or thoughts, or fears, or grief, or 
labour fo lay out upon it. If is the work of Faith eo make all 
' worldly pomp and g T ory, to be to us but /*//, and drofs t and 
dung, in companion of Chriit, and the rightcoufnefs of Faith, 
Tbil. 3. 7, 8, 0. And then no man will part with Heaven for 
dung, nor fet his God below his dung, nor further from his 
heart 1 nor will he feel any great power in temptations to ho- 
nour, wealth or plcafure, if really he count them all but dung i 
nor will he wound his confcience, or betray his peace, or caft 
away his innocency for them. 

2. Ffifib (heweth the foul tljofc/wrv, andgrr*r, and gloriom 
things, which arc Ui6nitcly more worthy of our love and 


Tie Life af Faith. 429 

labour. And this is its highcft and moit proper work, Heb.i 1. 
It conqucrcth Earth by opening Heaven > and (hewing it us as 
/wn?,and c/*jr,and near. And no man will dote on this de- 
ceitful world, till he have turned away his eyes from God i 
and till Heaven be out of his fight and heart. Faith faith,I mult 
(hortly be with Chritt i and what then are thefc dying things 
to me? I have better things, which God that cannot lye hath 
promded mc with Chnft, r luw 1. 2. Heb. 6. 18. I look every 
day when I am called in. 7 be Judge jiandetb before the door y 
James 5. 9. the Lord is at band, P.nl. 4. 5. And thi end of all 
tbefe things is at bandy 1 Pet. 4.-7. And mall 1 fct my heart on 
that which is not ? 

Therefore when the world doth (mile and flatter, faith 
fettcth Heaven againfi all that it can fay or orT.r. And what 
is the world when Heaven Hands by ? Faith fecth what the 
blciTed fouls above poflefs, at the fame time while the world is 
alluring us to forfake it, Luk* 16. Heb. 1 1. & 12. i, a, &c. 
Faith CcttQth the heart upon the things above, as our concern- 
ment, our only hope and happinefs : It kindlcth that Love of 
God in the foul, and that delight in higher things, which 
powerfully quencheth worldly love, and mortifieth all our 
carnal pictures, Mattb. 6. 2o.ax.C0/. 3. i,3,3>4- Kow.8.5,6,7. 
Pbtl, 30. 20, 21. 

3. Faith (heweth the foul thofe xvantt and miferies in it fel/ % 
which nothing in the world is able to fupply and cure. Nay, 
fuch as the world is aptcr to increafc. It is not gold that will 
quench his thirft, who longs for pardon, grace and glory. A 
guily confeience, a finfui and condtmned foul will never be 
cured by riches, or high places, by pride, or fk(h!y fports and 
plcafurcs, James 5. 1, 2, 3. This humbling work is not in 

4. Faith lo6\etb to Cbri(r y who ha'h overcome tbe u>orld 9 
and carefully treadethin his fcp^Jobn 16.53 H^. 12. 2, 3 4 5. 
It looketh to his pcrfon, his birth, his life, his ciofs, his grave, 
and his refurrcdion ; to all that Grange example of contempt 
of worldly things which he gave us from his manger, to his 
ftumeful kind of death. And he that ftudteth the Life of Cbrift, 
w.ll cither defpife the world % or him He will either vilific the 
world in imitation of his Lord, or vilifie Chrilt for the plea- 

H h h \ fines 

45 o The Life of Faith. 

furcs of the world, hatch hath in this warrarc,thc furcft tnd molt 
onourablc guide,the ablcft Captain, and the moftjpowerful ex- 
ample in all the world. Andit hath withChrift an unerringRule, 
which fumimcth him with armour for every ufe. Yea it hath 
through him a fromife of Victory before it b: a' rained » fo that 
in the beginning of the fight, it knows the end, Rom. 16.20. 
John 16. $3 It gocthtoChrift for that Spirit which is our 
theng h, Efbcf. 6. 10. Col. 17. And by that it mortifieth the 
dctires of the flefh : and when theflefh is moitifiec^thc world 
is conquered : for it is loved only as it is the proviiion of the 

5. Moreover, Faith doth obferve Gods particular Prcvi- 
dencc, who dittributeth his talents to every man as he plea- 
feth, and difpofcth of their eftatcsand comforts : fo that the 
Race U net to tbefn>ift y nor the Vi&ory to the ftrong, nor Riches 
to men of under]} an ding, Ecdet 9. 1 1. 

Therefore it convinceth us, that our lives, and all being in 

bit band, it is our wifdom to make it our chiefcfl care to ufe 

all fo as is raoft p leafing untcbim y 2 Cor.5 8 It forefeeth alfo the 

day of Judgment, and teachcth us to ufe our profperity and 

wealth, as we defue to hear of it in the day of our accounts. 

Faith is a provident and a vigilant grace, and ufeth to ask 

when we have any thing in may pofTcffion, which way I make 

the beft advantage of it for my foul ? which way will be moft 

comfortable to me in my laft review ? how (hall I wifh that I 

had ufed my time, my wealth, my power, when time is at an 

end, and all thefe tranfitory things are vanilhed > 

6. And Faith doth fo abfolutcly devote and ful>)eQ the foul 
to God, that it will furTer us to do nothing (fo far as it pre- 
vailed) but what is for him, and by bit confent. It tellcth us 
that we arc not our own s but ha \ and that we have nothing 
but what we have received : ami that we mufi be juji in giving 
God his oxvn : and therefore it flrft askcth, which way may I 
beit fcrvc and honour God with all that he hath given me > 
Not only with my fubftance, and the firfifr hu s of mine increafe, 
but vitball, 1 Cor. I o. 3 1. When Loi rind devotion hath de- 
l.vcredup our felvei entirely to God, it keeps nothing back,but 
delivercth him aS things mth our (elves \ even as Chrirl with 
hintfelf doth give u$ at things, Rom. 8. 32. And Faith doth fo 


The Life of Faith. 43 I 

much/wijffl the foul to God, that it maketh us like fcrvants 
and children, that ufc not their Mailers or Parents goods at 
their own plcafare \ bat ask him firli, how he would have us 
ufc them, Lord, what wouldji thou have me to do ? is one of the 
fun* words of a converted foul, Ads 9.6. fn a word, F*irh 
writeth out chat chtrge upon the heart, 1 John 2. 15* Love 
not the world y mr the things that are in the world (thelujloftbe 
flcjb y the lull of the eyes y and pride of life.) For if any man love the 
world, the love of the Father is not in him. Xe cannot firve God 
and Mammon. 

Bat on this fubjc& Mr. AUeine hath faid fo much in his ex- 
cellent Book of the ViUory of Faith over the world, that I (hall 
at this time fay no more. 

The Directions which I would give you in general, for prc- 
fervation from the danger of piofpcrity by Faith, arc thefc that 

Direct. 1. Remembtr ftiE that the cowmen caufe of mens 
damnation U their Love of this world more than God andHeaven* 
ar.d that the world cannot undo you any other way, but lytemfting 
you to over- love it , and to undervalue higher things : Aod there- 
fore that isthemoft dangerous condition, which makcth the 
world fcem mod fle^fng, 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 plcafure and defircs > M*rk here what 
a task Faith hath ? and mark what the work of felf- denyal is ? 
The worldling muli be f leafed j the Believer muii be faved. The 
worldling muft have hisfltjb and i'ancy gratified : the Believer 
mufi have Heaven ft cured, and God obeyed. Men fell not 
their fouls for/crrow>,but for mirth : They forfike not Heaven 
for foierty, but for riches : they turn not away from God for • 
the love of Offerings and di(ho::cur,biit for the love of f lea fur e , 
preferments, dignities and cftimation in the world. And is that 1 
ftate better and more defirab'e, for which all that perifh turn 
from God, and fell their foul% and are befooled and undone 
for ever ? Or that which no man ever finned for, nor forfook 
God for, or was undone for > Read over this quefiion once 
and again, and mark what anfwei your hearts give to it, if. 

yeu .* 

43 ^ The Lije of Faith. 

you would know whcthci you live by fcnfc or faith? And 
mark what contrary infwers ihcfljb and faith will give to if, 
when k comes to pra&icc* I fay, though many fin in poverty^ 
and infufferings, and in difgrace, yea and byoccafion of them, 
and by their temptations, yet no raan^vcr Timed forikem ; 
They arc none of the bait that Acaled away the heart from 
God. Set deep upon your heart, the fenfe of the danger of a 
profperous (late, and fear and vigilancy will help to favc 

Direct. 2. Imprint upon your memory the charaUen of this 
deadly fin o{worldlinefs y that fo you may not perijh by it, vphilfi 
you dream that you are free fr an it > hut may alwaiesfee bow far 
it doth prevail. Here therefore to help you, I will fct before 
you the characters of this fin*, and I will but briefly name 
them, left I be tedious, becaufc they are many. 

i. The great mark of damning worldlincfs is, when Cod 
and Heavin are not loved and preferred before the pleafures,and 
profits, and honours of the world. 

2. Another is, when the world is efteened and ufcd more 
for the fcr vice and pleafure of the Hem, than to honour God, 
and to do good with, and to further our falvation : When 
men defire great places, and riches, more to pleafc their appe- 
tites and carnal minds with, than to benefit others, or to ferve 
the Lord with, when they are not richtoGod % but n them* 
/e/w,Luke 12. 20, 21. 

3. It is a mark offome degree of worldlincfs, to defire a 
greater meafure of riches or honour , than our fpiritual work, 
and ends, and benefit de require : For when we are convinced 
that lefs is as good or better to our higheft ends, and yet we 
would have wire > it is a fign that the reft is defired for the 
fle(h y Rom. 13. I4.&8.8, 9,10,13. 

4. When our defire s after worldly things arc tooeagtr and 
violent : when we muft needs have them, and cannot be with- 
out them, 1 Jim. 6. 9. 

5. When our contrivances for the world are too fol'icitous; 
and our cam for ir take up an undue propoition of our time, 
Mat. 6. 24, 25. to the end. 

6. When we arc impatient under want, difhonour, or dif- 
appointmenis , and live in trouble and difconttnt, if we want 
inucbjOr have not oui wills. 7.Whe» 

The Life of Faith. -„ 

7. When the thoughts of fhe world arc proportionally fo 
many more than our thoughts of Heaven, and our falvation, 
that they keep us in the negled of the duty of Mcdifation,and 
keep empty our minds of holy things, Mat. 6. 21. 

8. When it turneth our f*/^all towards the world, or 
takcthup our frecft, and ourfweeteft and moft fcrious words, 
and leaveth us to the ufe of feldom, dull, or formal, or affc&ed 
words, about the things which mould profit the foul, and glo- 
rifie our great Creator. 

9. When the world incroachcth upon Gods part in our fa- 
milies, and thrufts out praycr,or the reading of the Scriptures, 
or the due inftru&ion of children or fervanis : when it comcth 
in upon the Lcrds day •, when it is intruding in Gods W rfhip % 
and at Sermon or Prayer our thoughts are more pleafingly 
running out after tome worldly thing, than kept in attendance 
upon God, E&ekt 33.31. 

10. When worldly profperity is fo fweet to you, that it 
can keep you quiet under the guilt of wilful fin, and in the 
rnidft of ail the dangers of your fouls. Becaufe you have your 
hearts delire a while, you can forget eternity, or bear thole 
thoughts of it with fecurity, which otherwife would amaze 
your foals, Lukf 12. 19, 20. 

1 1. When the pace and flea fare which you daily live upon, 
is fctcht more from the world, than from God and Heaven i fo 
that if at any time you ask your fclves the true reafon of your 
p eace y and whence it is that you rife and lie down in quictnefs 
of mind, your confcicnccs muft tell you,it is not fo much from 
your belief of the Love of God in Chrift, nor from your hope 
to live in Heaven for ever, as becaufe you feel your fclf well in 
body, and live at eafe and profperity in the world : And when 
any mirth or joy poffeffcth you, you may calily feel, that it is 1 
more from fomething which is grateful to your fltm,than from 
the belief of cvcrlafting glory. 

1 2. When you think too highly and pleafingly of the con- 
dition of the ricb y and too meanly of the ftate of poor Believers: 
when you make too great a difference between the 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 my 
(qo{&qq\, J amts + &5* When you had ratfeor be made like 

Iii the 

434 T k c Lt fc °f Fa 'tb* 

the rich and honourable in the world, than like the poor that 
are more holy i and think with more delight of being like 
Loidsor Great men in the world, than of being more like to 
humble heavenly Believer. 

13. When you are at the heart more thankful to one that 
givcth you lands or moncy,than to God for giving you Ghrift 
and the Scriptures, and the Means of Grace : and would be 
better pleafcd if you were advanced or enriched by the King, 
than to think of beingp«5;^by the Spirit ofChrift. And 
when you give God himfclf more hearty thanks for worldly 
than for ffiritual things. 

14. When you make too much ado for the things of the 
worldi and labour for them with inordinate induftry >or plunge 
your felves into unnec<iTary builnefs, as one that can never 
have or do enough. 

15. When you are too much in expecting liberality, kind- 
nerTcs and gifts from others i and are too much pleafcd in it , 
and grudge at all that gocth be fide you > and think that it is 
mens duty to mind all your concernments, and further your 
commodity more than other mens. 

16. When you arc felfifh and partial about worldly infereft, 
and have little fenfc of your neighbours concernments in com- 
parifon of your own. If one give never fo liberally to many 
•then, and give nothing to you, it doth never the more con* 
tent 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 
Jove ancl honour the bounty which fatisficth your own defires. 
If you fell dear, yourejoyce > and if you buy cheap, you arc 
glid of your good bargain,theugh perhaps the feller be poorer 
than you. He that wrongeth you, or any way hindereth your 
commodity, is a 1 waits a bad man in your cfteem : No vertue 
willfavc him from your cenfures and reproach : But he that 
dealeth as hardly by your neighbour, and well with you, is a 
very honed man, and worthy of your praife. 

17. When you arc quarrel/one for worldly things, and the 
love of them can at any time break your charity and peace, 
and make an enemy of your ncercft friend ', or engage you in 
cauflefs La w-fuits aud contentions. What abundance .doth the 
world fct together by the cars } 

18. When 

The Life of Faith. 4gJ 

it. When you can fee your poor brother or neighbour in 
want, and (hut up the bowels of your companion from him ; 
and do little good with what God hath given you,but the flc(h 
and felf devoureth all. 

19, When you will venture upon unlawful waies of getting \ 
or will fin for honour or commodity > or at leaft will let go 
your innocency and confidence, rather thanlofe your prospe- 
rity in the world i and will diftinguifli your felves out of every 
danger, or coftly duty, or differing for righteoufnefi fake, and 
will piove every thing lawful, whieh fecmcth neccflary to the 
profperity and fifcty of the flcfti. 

ao. When you arc more careful fo provide riches and honors 
for your children after you, than to fave them from worldli* 
nets, voluptuoufneis and pride,and to bring them up to be the 
heirs of Heaven: and had rather venture their fouls in the 
rnoft dangerous temptations, than abate any of their plenty or 
grindure in the world. 

Thefe be the plain marks of worldly mind;, whatever a 
blinded heart may devife to hide them. 

Direct. 3. Takf heed of tbofe blinding pretences which world- 
ly minds do commonly ufe 9 to flatter , deeeive and undo them [elves. 
For inftance. 

1 . The moft common pretence is [that Gods creatures an 
g9od % andfrofferuy is\bU bleffing, and that our bodies muft be cbe* 
rifted^ and that fynical and er emetic al extr earns and aufterities, 
are far from the genius of true Chriftiamty. 

There is truth in all this, or elfe it would not be (b fit to be 

made a cloak for fin by misapplication. The world and al! 

Gods works arc good \ and to the pure they are pure : to the 

fan&ified they are fanftified > that is, they arc devoted to the 

fervicc of God, and ufed for him from whom they come : God 

hath given us nothing which may not be ufed for his fervicc, 

and our falvation. No doubt but you may make you friends 

of the Mammon of unrighteoufnefs, to further your reception 

into the everlafting habitations : You may lay up a good foun» 

elation for the time to come » and you may fow to the Spirit, 

and reap in the end everlafting life, Gal 6. You may provick 

you bags that wax not old : you may pleafe God by the facri - 

fices ©f distributing and communicating, H<t.i%, But yet I 

Hi 2 nuift 

436 The Life of Fattb. 

niuft tell you, the world and all Gods creatures in it, arc too 
gnod'to befacrificcd to the flfjh^ and to the D:vil i and not 
good enough to be hved and {referred before God, and your in- 
nocency and falvation. 

The body muft be chcrifhed, bit yet the fk(h mud b: fub- 
dued'i and if you live afer if, you (hall die. Health and alacri- 
ty muft be preserved, becaufe they make you fit for duty ', but 
wanton appetites muft be rcftraincd, and no provifion muft be 
made for the flefh, to fatisfi:its lufts (or willsj Rom. 13. 14. 
It mult becherilhcd as yourhorfc or fervant for his workj but 
it muft not be pampered, and made unruly, or your Mifter. 
You miy feek food for your ncceflity and nfe j and ask of God 
your daily bread (Mattb.6. ?f*L 145.^ but you may not with 
the Ijrael it es y ai}^tne at for your I k/t, as being weiry of eating 
M47*»4 fo long, Pfal. 78. Hurting your health by ufclefsau- 
fterities, is not pleating unto God : But feafuahty and flefh- 
pleafing, and love of the world, is never thclefs abominable in 
bis fight. 

Object. 2. Neeeffity makes me wind the world : 1 have ehil* 
dren to maintain, and am in debt, and cannot fay every one hie 

Arftv. Whether you have ncceflity or not, you ought to la- 
hour faithfully in your callings.But nonecefjity will excufe your 
worldly love and caret : What will the love of the world do 
towards the fupply of your neccfliies? or what will yourca- 
gcr defires, and your cares do, more than the labours and quiet 
forecaji of one that hath a contented patient mind > Surely in 
rcafon, the lefs youbave in the world, and the harder your 
condition is, the lefs you fhould love it, and the more you 
(hould abound in care and diligence, to make furc of a better 
world hereafter. 

Object. 3 . / covet no mans hut my own. 
Anfvp. 1. Why then are you fo glad of good bargains, x>t ©f 
gifts ? 2. But what if you do not > You covet to have more 
to be your or**, than God allottcth you? Perhaps you have 
already as much as your flelh knoweth what to do with *, and 
therefore need not covet more. But will this excufe you for 
loving your riches more than God f The queftion is not now, 
what you «itf f, but what you love. If the world hath your 


7 be Life of Faith. 437 

bearts y the Devil hath your lives i for it is by the world thit he 
deceivcth fouls: And dp you think then that you arc fit to 
dwell with God? Krjowje n>t that the love of tbcWxrld^ if en- 
mity to God? And that if ye wiH befriends of the world, you are 
Gods enemies T James 4. 4. 

Obj;d. 4. It is net by any unlawful nutans that 1 defire t> 
grow rich : I wait on God in my lawful labour , and crave bit 

Anfw. It is not now your getting^but your loving the world 
that I am fpeakingof : If your hearts be more fct on your 
riches or profperity, than on God, and the world by loving it 
be made youi Idol, you do but turn frayer and labour into tin, 
(though they be good in thcmfelves) while you abufe them to 
your ungodly worldly ends. 

What wretched muck- worm would notpr*v, if he believed 
that praying would make him rich ? I warrant you then their 
tunc would be turned. They would not cry out, whatnecd- 
cth all this praying > If God would give them money for the 
asking, they would quickly learn to pray without Book, and 
long prayers would come into requeft, upon the Pharifccs old 
account. Can any thing in the world be more unlawful and 
abominable, than to love the flefli and the world, above God 
and Heaven >And yet do you fay that you get not your wealth 
by any thing that is unlawful > 

Objcdr. 5. But I am contented with my condition^ and de- 
fire no more. 

Anfw. So is a Swine when his b:lly is full. But the qucftion 
is, Whether Heaven and HoUaefs, or thit worldly condition 
which you arc in fcem more lovely to you. 

CXjedr. 6. IgiveGodtbanksforaUlbave. 

Anjw. So would every beggar in the Country give God 
thanks if he would make them rich. Some drunkirds and 
gluttons, and fomc malicious people, do give God thanks fot 
Satisfying their finful lufi«. This is but adding hypocrifie to 
your tin, and to aggravate it by prophaning the Name of God, 
by thanking him as a cheri(her of you* lufts. But the qucftion 
is, whether you love God for himfelf, and as your [an&for bet- 
ter than you do the gratifying 0/ your fle(h ? 

Obj. 7. But I give fometbingto the por y and 1 mean to leave 

ttomfometbifigatmydcatb. lii } Anf*- 

4. 3 8 The Life of Faith. 

Anf. So it is like the mil'trable Gentleman did, mLuhj 16. 
Or elfe why would Lazarus lie at his gates, if he ufed not t o 
give fomcthing to the poor ? What worldling or hypocrite is 
there that will not drop now and then an Alms, while he 
pampercth his ftc(h, and fatisficth its defires > Do you lock to 
be Qvcd fordoing as a Swine wjll do, in leaving that which 
he can neither eat, nor cany away with him ? The queftion is, 
whether Godot the world hivcyour hearts? and what it is that 
you moft delight in as your treafvre f 

Objed. 8. J am futy fttisfied that Heaven is httir than 
Earth, andGod than the creature, and holinefs than the frofierity 
orfleafureofthe flcjh? 

Anftv. Thousands of miferablc worldlings, arc fatisficd in 
cfinivn that this is true : They can fay the iame words that a 
true Believer doth : And in difputc they can defend them, 
and call the contrary opinion bhfphcmy. But all this is but 
a dreaming fpeculation : Their hearts never frafiicatiy pre- 
ferred God, and Holincfl, and Heaven, as moft fitita hie and hfl 
for them : Mark what you love beft, and moft long after, and 
moft ddigbt in, and what it is that you are lothefr. to leave, and 
what it is that you moft eagerly labour for, mdtberc you may 
fee what it is that hath your hearts ? 

Object. 9. IForldlinefs is indeed a. heinous fin^and of atifeofle, 
I moft hate the covetous ; and I ufe to f reach or ta\ againft it % 
more than againft any fin. 

Anfw. So do many thoufands that are Haves to it them* 
fclves, and (hall be damned for it. It is caller to ta\ againft 
it, than to forfakf it. And it is cafic to hate covctoufnefs in 
another, becaufc it will coft you nothing for another toforfake 
his fin > and perhaps the more covetous he is,thc more he ftand- 
eth in your way, and hindcteth you from that which you 
would have your (elves. Of all the multitude of covetous 
Preachers that be in the world, is there any one that will not 
preach againft covctoufnefs ? Read but the Lives of Cardinal?, 
and Popes, and Popifh Prelates, and you will fee the moft odi- 
$w vporldlinefs fet forth without any kind of cloak or ftarnc : 
How fuch a one laid his defign at Court, and among the great 
ones for prcferment?Ho w ftudioudy he profecuted it, and con- 
formed himfelfto the humeuis & inter eft of thofc,from whom 

The Life of Faith. 439 

he did feck it? How they rirh epttbi* Living, and then got 
that Prebendary , and then gQt that Denary, and then got fuch 
a BJhofrk^ind then got a bet f er(thiit is a richer) and then got 
to be Archbijbifs, and then to. be Cardinals, &c. O happy pro- 
gre(s>ifthey might never die ! They blufh not openly before 
Angels and men to own this worldly ambitious courfe, as their 
dtfign and trade of life : And the Devil is grown fo impudent, 
as if he were now the confeflfed Matter of the world, zi to fqt 
Divines themfclves at work.to write the hiftory of fuch curfc/d 
ambitious worldly lives, with open applaufe, and great com- 
mendations i yea to make Saint soft hem, that have a cha- 
racter far worfe than Chrift gave of him in Lukf 1 6. that want - 
cth a drop of water to cool his tongue : He openly now faith, 
AM this mlllgive thee ^and they as impudently bosft, Allthw 
1 have gotten : but they forget or know not how much they 
have/0/r. A Judat kifs is thought fufficicnt to prove him a 
true Chriftian and Pallor of the Church, though it be bat the 
fruit of what mil yw give me? Inftcad of a fcourge to whip 
out thefc buyers and fellers from Chrifts Temple, their mer- 
chandize is expofed without (name, and their figns fct forth, 
and the trade of getting preferments openly protclTed, and it is 
enough to wipe off all the fhame, to put fome venerable titles 
upon this Den of thieves. But the Lord whom we w ait for, 
mil once more come and c lean fe hie Tern fie : But who way abide 
the day of bit coming ? for be is lihg a refiners pre, and like fullers 
fife, and will throughly f urge the Sons of Levi, Mai. 3. i, 2,3,4. 

If talking againft worldlinefs, would prove that the world 
is.overcomc, and that Godisdeareft to the foul, then Preachers 
will be the happicft men on earth. But it's caficr to commend 
God, than to love him above all ^ and eafier to cry out againft 
the world, than to have a heart that is truly weaned from ir, 
and fct upon a better world. 

Object. 10, But all this belongetb only to them that Are in 
prefperity i but I am foot, and therefore it is nothing to we. 

Anfve. Many a one loveth profperity, that hath it not : And, 
fuch ire doubly finful, that will love a world which loveth not 
them: Even a world of poverty, mifcryand diftrefs. Some- 
thing you would have done, if you had had a full eftate, and 
honour, and flcfhly delights to love. Nay, many poor men 

think \ 

440 The Life of Faith. 

think better of riches and honour, than thoft that have them • 
becaufe they never tryed how vain and vexatious (hey are*, 
and if they had tryed them, perhaps would love them lefs. 
The world is but a painted Strumpet \ admired afir off} but 
the nccrer you come to if, and the more it's known, the worfc 
you will like it. Is it by your owndtftre that you are poor? or 
is it againftyour wills ? Hid you not rather be as great and rich 
as others ? Had you not rather live at cafe and fulmfs ? And 
do you think God will love you ever the better,for that which 
is againftyour wills? Will he count that man to be no worldlings 
that would fain have more ©f the world, and cannot ? andthit 
lovcth God and Heaven no better thin the rich ? Nay,that will 
ilnfor a milling, when great ones do it for greater fumms > 
who can be more unfit for Heaven, than he that lovcth a life 
of labour, and want, and mifery better ? Alas it is but little 
that the grcateft worldlings have for their falvation : But 
poor worldlings fell it for lefs thin they, and therefore do de- 
fpifc it more. 

i Dircc*. 4. Let the true nature and aggravations of the fin of 
worldlintfi, beftillinyoureye tontakf it odious to you. As fox 
inilance : 

1. It is true and odious idolatry, Ephef5. 5. Col. 3. 5. To 
hare God for our God indeed, is to love him as our God, and to 
delight in him, and be ruled by him. Who then is an Idolater \ 
if he be not one, who lovcth the world, «and delightcth in it 
more than in God, or eftecmcth it fitter to be the matter of his 
delight f and is ruled by it, and fecketh it more? 2/4.55.1,2,3. 

2. It is a blafphemous contempt of God and Heaven, to prefer 
a dung bill world before him : To fet more by the provifions 
*nd pleafurcsofthc flcih, than by all the bleflednefs of Heaven : 
It is called prophanenefl in Efau, to fell his birth- right for one 
morfel, Heb. 12.16. What prophanenefs isit then tofay, as 
worldlings hearts and lives do, The fatisfyin^ of wyflfb and 
fanfie for a time, it better than God and tht Joyes of Heaven to 
all eternity. 

3. It is a fin of Inter 'eft, and not only of Papon i and there- 
fore it pofleffeth the very Heart and Love, which is the prin- 
cipal faculty of the foul,and that which God moft refer veth for 
hinafelf. No atonal tin, which is but litth loved> is fo heinous 


The Life of Faith. 44. r 

ind mortal, as chat which is woft loved. Becaufc thcfe do m ;ft 
exclude (he Love of God. Some other firs may do more hurt 
toothers, but thisjs worn to the finner himfdf. We juftly 
pitty poor Hcathcmfh Idolaters, and pray (or their convcrfion 
(*and I wou'd we did it more J But do not \pu not think 
thatjour hypocrite-worldlings, do love their risks, and their 
honours arid pUafures, better thin the poor Heathens love their 
Idols ? They bow the knee to a creature, anajow entertain it 
in your heart, 

4. It is a Cm of deliberation and contrivance, vvhxh is mach 
worfc than a furprize by a fudden temptation. You flot how 
you may compels your voluptuous, covetous and ambitious 
ends : Therefore it is a fin that ftandeth at the furthrft di- 
ftancc from Refentance, and is both voluntary^ and a fettled 

5. It is a continued fin. Men be not alwaies lying, though 
they be never (0 great Iyars i nor altvaies ftealing, if they be 
the moft notorious thieves i nor alwaies fwciring, if they bs 
the profancft fwearers. But a worldly mind is alwaies worldly : 
He is alwaies committing his Idolatry with the world, and 
altraies denying his Love to God. 

6. It is not only a fin about the weans to a right end(*s mif- 
chofen waies of Religion may be) but it is a fin againft the 
End it fdf, and a mifchufmg of a falfc pernicious End. And 
Co it is the perverting, not only of one particular adrion, but 

, even of the bent and courfe of mens lives: And confequcntly 
a mif-fpendingall their time. 

7. It is a perverting of Gods creatures, to a u(e clean con- 
trary to that which they arc given us for i and an unthankful 
turning of all his gifts againft himfclf. He gave us his creatures 
to lead us to him, and by their Lvelinefs tofticwfci/ greater 
love line fs, and fo tafte in their fvectnefs, the greater fweetnefs 
of his love. And will you ufe them to turn your afTcdions 
from hint ? 

8. It it a great debafing of the foul it [elf, to fill that noble 
Spirit with nothing bat dirt and fmoak, which was made to 
know and love its God. 

9. It is znirrattinalvice, and fignifieth not only much w«- 
heluf of the unfeen things which (hould take up the foul > but 

Kkk alfo 

the Life of Faith, 

•^T^Tii^nfideratencfs, of thewwtj and brevity of the 
hing below. I, to. »«*««*« cuTftW«, »d hiring out 
n",r reafon to be a fervant to our Aefhly lufts. 

,o Ufty, lc is .pr V «tf ™ln?bH »!* *** bnnge.h 
, 0I |h abundance more: fci^i*** .** «**-■««/, 

f ri n^^^^ uGUmd ii aa '' T S Love 

of God an/of the world are contrary, i John x. ij. & 3. 17 
Wi 5. So is an earthly and a heavenly converfat.on, PM. 
~A to, »* And the laying up a .reafure in H>*ven and 
«ponE?rr>, M««*.6. ,?, 20 ,*.. And the Imng after .he 
& and after the Spirit, Rem. 8. .,5, 6,1 3- Ye cannot pof- 
fiblvVem God andMrmmon.nor .ravel. wo contrary mm at 
Y Zl W two contrary fehciti«,.ill you have .wo hearts. 

^•J«SpS*-}.^ <*»f "7*! b "t e 

God controlled and condemneth your beloved lufts . and be- 
came it is contrary to the carnal th.ngs wh.ch have your he. t». 
7 Bv this means it maketh men malignant <«»»»« of the 
eodl'v ,ndp:rfecutor S of.hem i becaufe .hey are of contrary 
minds. rd waies. As tben, be that »as bcrnafter tbeftjh, 
TrtuudbZtbat *>*, Urn after th Sfmt, evenf, .,.,».» 
rTl 2Q The world canno. love us, becaufe we are not of 
the world, John 15. IP - ,** W*,c«rf W M».nd/«/«p, 
mthTnutre. which.he ^rning Feaver lo^geth «, wh.ch 
hV.h confumed fo nwch of .he Church of Chrift. 

? It is the fin that hath corrvfud xbt [acred Office of tbt 
«?Mr. fhrouthout moft of the Chrift.an Churches m the 
Sol''. S Cy caufed both .he M. and G~4* 
1/ he decav of fcrious godlmcfs among them, which n their 
pref n IpSnUe c,fe. ' Ignorant perfon. are like <ick men.n 
Saver They lay the blame on this and that , and common. 
J/i th« which went next before -.he parox.fm ; and know 
not. he ruecaufe of the d.fc.fe : We are all troubled Cot 
ftould be ) to fee the many minds, .he many waies, .he confu- 
S Sate of the Chriftian Churches, and to hear them cry out 
alinft each Ver. And one layeth .he blame on .h„ party 
o?op^o n ,andano.he,on.hat.- But when we come go™ 

Ike Life of Faith. 443 

fclves,we fh ill find that it is, The worldly mind that caufcth our 
calamity. Many well meaning friends cf the Church do think 
how dilhonOurablc it is to the Mmiltry, to be poor and low, 
and consequently defpicablc-, and what an advantage is it to 
their work, to be able to relieve the poor, and rather to oblige 
the people, than to depend upoa them, and to be ab)vethxm, 
rather than below them. And fuppofing the Pafiors to be 
mortified, holy, heavenly men, all this is true i and the zeal of 
thtCt thoughts is worthy of commendation. But that which 
gasmen uuend for good, hath become the Churches bane. So 
certain is the common faying^ that Onftantinej zral did poifon 
the Church, by lifting up the Paftorsof it too high, and occa* 
.fioning thofe contentions for grandure *n& precedency, which 
to this day feparate the Eaft and Weft. When well-meaning 
Piety hath adorned the r ificc with wealth and bmour, it is as 
true as that the Sun (hineth, that the mod proud, ambitious, 
worldly men, will be the moft ftudhw fee\trs of that office > 
and will make it their p/of, and trade, and tvfinefi, how by 
friends, znd obfervances,ir\d wiEs, to attain their ends: And 
ufually be that feek^ fkaQ find: when in the mean time the 
godly mortified humble man, will not do Co ', but will fcrvc 
God in the ftate to which he is clearly called : And confequcnt- 
ly, except it be under the Government of an admirably wife 
and holy *flu lcr, a worthy Pajior in fuch a weAihy ftatton, will 
be a fingular thing, and a rurity of the age } whilft worldly men, 
whofc hearts arc habited with that which is utterly contrary 
te holincfs, and contrary to the very ends and work of their 
own office, will be the wen that muft fit in MJej Chair > that 
muft have thedoingand ruling of the work which their hearts 
arc fct againft. And how it will go with the Church of 
Chrift, when the Gofpel is to bep reached, and Preachers chrfen y 
and Godlintfs promoted by the fecret enemies of it ^ and when 
dmbiti us,flejhly, worldly men, are they that muft cure the peo- 
ples fouls fundcr Chrift) of the hve of the flefh, and the 
world, it were eafie to prognofticite from the caufes^ if the 
Chriftian world could not tell by the efftBs : Co that, except by 

the wonder fulPnxy of Princes- 'there is no viilble way 

in the eye of reafon, to recover the miferable Churches, but to 
retrivctk efadoral Office into fucb a fiate, as that if maybe no 

K k k 2 batt 

444 r ^ e L *f e °f F a *tb. 

bait to a worldly mind, but may be difred and cboftn purely upon 
heavenly accounts ; And then the richer the Paftors are, the 
better r when they arc the Sons of Nobles, whofe Piety bringetb 
tvitb tbtm their bemur, and thtir wealthy tofcrvc God and his 
Church with, and they do not find it there fo be their end or 
inducement to the work : But inftead of invitations or encou- 
ragements to pride and carnal winds, there may be only fo much 

as may net deter or drive away candidates from the facrcd 


%. Worldlinefs is a fin, which makcth the Word of Godun- 

frofitabkyMit* 13. 22. John 12.43. Ezek 33. 31. prepoflcfllng 

the heart, and refitting thatGofpcl which would extirpate it. 

6. It hindercth Prayer^ by corrupting mensdefircs, and by 
intruding worldly thoughts. 

7. It hindcrcth all holy MeJitatiotf, 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. It is a great profaner of the Lords Day, diftrading mens 
minds, and alienating them from God. 

10. It is a murderous enemy of Love to one another : All 
worldly men being fo much for thcmfclves, that they are fcl- 
dom hearty friends to any other. 

11. Yea it mikcth men falfe and unrighteous in their deal- 
ings: There being no truft to be put in a worldly man any 
farther than you arc fure you fuif his intcrtft. 

12. It is the graat caufe of difcord and divifions 'n the 
world; It fetfeth Families, Neighbours and Kingdoms toge- 
ther by the ears* and fetteth the Nations of the earth in 
bloody wars, to the calamity and deftrudtinn of each other. 

13. It caufcth cheating, dealing, robbing, oppreffions, 
cruelties, lying, falfe- witnefling, perjury, murders, and many 
fuch other fins. 

14. It maketh men unfit fo furT.r for Chjift, becaufc they 
love the world above him : and confequently it makcth them 
as Apofiates to forfake him in a time of tryal. 

15. It is a great devounr ofprecious time : That (hort life 
which (hould befrcnt in preparing for eternity, is almoft all 
fpent in drudging for the world. 

16. Laftly, 

the Life ef Faith. 445 

16. Lallly, It greatly mifittcth men to die , and maketh 
them loth to leave the world : And no wonder when there if 
no entertainment for worldlings in any better place here- 

Dircdr. 6. If ym would be faved from the world, and the 
fttjres cf prcjptnty, fore fee death, end judge of ths world at it 
will appear andufey u alike hjf. Dream not of long life : He 
that lo>ks ro thy but a little while in the world, will be the 
left careful of his provifionsin if. A l.ttle will feive for a little 
f me. The grave is a fufficient difgrace to all the vanities on 
earth, though there mull be more to raife the heart to 

Direct. 7. M,rtifie the flefh,and you overcome the Wrfld Cure 
the rhirfty difeafe, and you will need none of the worldlings 
waiestoiatishcit. When the flcfti is mattered, there it no 
ufe for plenty, or plea fur es, or honours, to fatisfie its lufis : Your 
daily bread to fit you for your work, will then fufficc. 

Direct. 8. But it is the lively belhf of endlefs Glory, and the 
Love of God prevailing in the foul, that muji work^ the cure. No- 
thing below a Life of Faith, and a heavenly mind and c$nver- 
fation, and the Love of God, will ever well cure a fenfual life, 
and an earthly mind and convcrfation, and the love of the 

Direct. 9. Turn away from the bait : defire not to have your 
*ftate 9 your dwelling, &c, toopleafingto your fit fh and fancy. Re- 
member that it killcth by pfcjfing, rather than by fceming un- 
lovely and dijpleafwg. 

Dircc?. 10. Turn Satans temptations toworNlinefs again/i 
himfdf. When he tempteth you to covctoufnefs, give more to 
the poor than clfc you would have done. When he tempteth 
you to pride and ambition, let your conversion (hew moie 
avcrfation to pride than you did before. If he tempt you to 
w*fte your time in fl.thly vanities, or fports, work harder in 
your calling, and fpend more time in better things i and thus - 
try to weary out the tempter. 

Direct. 11. Tak? heed of the Hypocrites defigns, which U 
to unite Religion and worldlings, and to reconcile God and 
bUmmon\ and to fecure the n\(h and its profperity here, 
and yet to fave the foul hereafter. For all fuch hopes arc 
mccr deceits, Kkk 3 Diic&ia* 

44.6 The Life of Faith. 

Direct. \z Improve your profierttj to us propsr ends. De- 
vorc all entirely and absolutely to God i and fo it w/ll b: 
faved from lofs, and you from decent and condemnation. 

H.vp to leper in fpir it. And hereto efcape the pride of Trof- 

T Hough no mm is (Vvcd or condemned for being either 
rich or poor i yet it is not for nothing that Chuit hith fo 
ofcenfet before us the danger of the rich, and theexenordina- 
r y difficulty of their falvanon : And that he began his Sermon, 
.Mtff.,5. 3. with, Blefjed are the fo:r in fftrit i for theirs is the 
Kingdom of Heaven. The fen fc of which word*, is not as is 
commonly imagined, [_B tiffed are they that find their want of 
grace.~\ For 1. So may a defpairing perfon. 2,. The text com- 
pared with Luke 16. where ii triply the poor and rich are op- 
pofed, doth plainly (hew another fenfe i agreeing with the 
ufual do&rine of Chrift. And whereas Expofitors doubt whe- 
ther Chrirt fpake that Sermon to his Difciples, or to the mul- 
titude, the text makcth it plain, that he fpake it to both, visL 
that he called his Vifciplts to him, and as it were pointed the 
ringer at them, and made them his text on which he preach- 
ed to the multitude •> and the fenfe is contained in thefc Pro- 
portions i as if he had faid [See youthtfef flowers of we : Tvu 
tahs ^ cm fo b* contemptible or unhappy^ becavfe they are poor in 
the wcr Id > but 1 telly ow, j. That poverty nta^thnt Believers 
vfifcrable f 2. Ted they are. the truly [tiffed nren, kcaufc tbeyjhati 
have the heavenly riches : 3 And the evidence of their right to 
that, //, that they are pcor in fpirir, that is, their hearts are 
fuited to a hw eflate, and arc faved front the deftrutt'ive vtcet of 
riches and pro fpir ity. 1. And their outward poverty is better 
fuited and conducible to thU deliverance ; and t'h* poverty erf fpi- 
rit y than ajiate of wealth andprofperity v.] All chdc four Pro- 
portions are the true meaning of the text. 

That we may fee here what is the fpecial work of Faith, we 
rtiUlt know which are the fpecial fins of proffer ity } which riches 


The Life of Faith. 447 

and honours occation in the world. And though the Apottle 
tell us, 1 lim.6 10. that the hu