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THE Life of Faith.

LIfe is that of which we are all Fond. And on the contrary, Death is (〈 in non-Latin alphabet 〉) that which, of all, we most dread.*(Skin for Skin, and all that a man hath will he give for his Life.) Insomuch that Life is commonly put for Happiness; and Death for Misery.

Behold I have set before you (saith Moses) Life and Good, Death and Evil: And again,*I have set before you Life, and Death; Blessing, and Cursing: Therefore choose Life, that thou and thy seed may live. That is, That you may be blessed. And Jeremy, much to the same purpose, (but more literally:*) Behold I set before you the way of Life, and the way of Death. And, when God at first threatened, In the day that thou eatest thereof,*thou shalt dy the Death: That which we commonly call Death (though it were a part) was but a small part, of that threatening. The whole of it, was, That he should be miserable. And, though he did not Dy the same day (as to what we com∣monly call Death,) yet he did, that day, become misera∣ble.Page  2 And so had He, and all His, continued to be; if God had not found out a way to restore us, from that Death, to a Life of Happiness. And what that is, the Text tells us; The Just shall live by Faith.

True it is, that Death, in the proper sense, is a great Evil; and it was so intended by God, when he did at first threaten it, as a part of that misery, which was to follow upon Sin.) And even the Death of a Friend, as well as our Own, may justly be looked upon as a great Affliction.

But, thus to Dy, is a much less Evil, than (as the Apo∣stle speaks) to be Dead while we Live.* And it is an Allay to our Sorrow, (as well in reference to our own Death, as to that of those we Love,*) That, he who Believeth in the Lord, though he be Dead, yet shall he Live: And, who soever liveth and believeth in him, shall never Dy.

You easily apprehend, that, when Christ saith, He shall never Dy; he did not mean it of a natural Death; For, thus,*It is appointed to all men, once to Dy:) But thus ra∣ther,*He that hath part in the first Resurrection, on such the second Death hath no power. Or, if that expression may seem to be of a doubtfull sense, (as being involved in the obscure phrase of a mystical Prophesy;) yet, that at least is plain,* That, If we live after the Flesh, we shall Dy; but if, through the Spirit, we mortifie the deeds of the Body, we shall Live. For, to be Carnally minded, is Death; but, to be Spiritually minded,*is Life and Peace.

And this is the Life, which the Text speaks of. Which is Begun is Grace, and Perfected in Glory. And such a Life is that,* which the Just shall Live by Faith. God so loved the World, that he gave his only begotten Son, that who so ever Believeth in him, should not perish, but have everlast∣ing Life. (That is, That he should be eternally Happy.) He that Believeth on the Son, hath everlasting Life; and he that Believeth not the Son, hath not Life; but the Wrath of Page  3 God abideth on him. For the Just shall Live by Faith. But, if any man draw-back,*my Soul (saith God) shall have no pleasure in him.

The first place where we meet with this, The Just shall Live by Faith, is in Habak. 2.4. And we have it cited (as a saying very considerable) three times in the New Testa∣ment, Rom. 1.17. Gal. 3.11. and here Hebr. 10.38.

And, in all the Four places, we have the words just in the same order: 〈 in non-Latin alphabet 〉. Justus ex Fide vivet; (that of Faith standing in the middle of the other two words, and capable of being referred to either) The Just, by Faith, shall Live. And may therefore be indifferently read, The Just by Faith, or By Faith shall live. (Justus ex Fide, or ex Fide vivet.) Nor need we be much solicitous, whether of the ways we read it. For it may well enough have an aspect both ways.

But though, in all these places, the words ly in the same Order, yet with a different Emphasis; according as the Context, and the Scope of the place direct.

In the first place; the Emphasis seems to ly upon the word Just, or Righteous;* as contradistinguished from those who are otherwise. His Soul that is lifted up, is not upright in him; (and consequently, not pleasing to God:) But the Just shall live by Faith. Where he shews the ad∣vantage that the Just or Righteous have (as to the case there spoken of;) before those who are not so; those who's heart is lifted up, or standeth out, and refuseth to submit it self to God and Trust in him.

And to the same purpose, in the place before us:* where we have a like opposition, or contradistinction, between the Just or Faithful, and those who are not so. The Just shall live by Faith: But, if any man draw-back (saith God) my Soul shall have no pleasure in him. Where we have (as in the other place) a Promise to the Just and Faithful; Page  4 but with a direct exclusion of those who are otherwise; who draw-back or Revolt from him, or stand-out against him, or believe not in him. (Which come much to the same pass. And the word 〈 in non-Latin alphabet 〉, of a like sense, in di∣vers places of the New Testament, is by Interpreters in∣differently expressed by Disobedience, or Vnbelief.)

And this place (in the Epistle to the Hebrews) though it may, in some words, seem to differ from that in Ha∣bakkuk; yet is, by Expositors, generally supposed to have a particular respect thereunto. Nor need we (as some would perswade us) to change the reading of the Hebrew Text, to make it agree with the Greek; but it might well enough be so rendered as the Greek hath it, though the Hebrew were then so read as now it is. As is well shewed,* by a learned Writer of our own, in his Notes upon Maimonides's Porta Mosis.

So that, how comfortable so ever the Text may be, or the Promise therein made, to those that are truly Righte∣ous, and Believe in Christ: It affords small comfort to those that are Wicked and Unbelievers, who (while they so continue) are quite debarred from it. Much like to the Pillar of the Cloud,* which was between the Israelites and Egyptians; It gave light to the one, but to the other was a Cloud and Darkness. Or (without such metaphor or mystical expression,) as we are plainly told (Isai. 3.) Say ye to the Righteous,*It shall be well with him; for they shall eat the fruit of their doings: But, Wo to the wicked, it shall be ill with him;*for the reward of his hands shall be gi∣ven him.

In the other two places; Rom. 1.17. and Gal. 3.11. the Emphasis seems to ly on the word Faith, The just, shall live, by Faith; or, The just, by Faith, shall live.〈 in non-Latin alphabet 〉. For, here, the main point in Question was, (in both Epistles) concerning Justification to Life; Whether by Works, or by Faith. And the Con∣clusion Page  5 was, That, by the Deeds of the Law, shall no flesh be Justified in the sight of God; (for by the Law,*cometh the knowledge of sin:) But, being justified by Faith,*we have peace with God, through our Lord Jesus Christ. In confir∣mation of which truth, the Apostle cites this testimony, out of Habakkuk,*For it is written (saith he) The Just shall live by Faith. And proves it further, from the exam∣ples of Abraham and David. Who were Justified (he tells us) not, by Works; but, by Faith:*To whom God imputed Righteousness, with works. Thus in the Epistle to the Romans.

And, in like manner, in that to the Galatians; He ar∣gues, That Abraham's Believing was accounted to him for Righteousness: And, That, in him,*the Gentiles also are Justified by Faith: And do, thereby, become the Children of faithful Abraham. And this he there also confirms by the same testimony: That no man is Justified by the Law,*in the sight of God, is evident (he tells us,) For the Just shall live by Faith; or, The Just by Faith, shall live. That is, Being justified by Faith, we shall obtain Life; or , be∣come Happy. (Being Justified by Faith, we have Peace with God.)

So that the stress of the Proof from this Testimony, is laid upon those words By Faith. Not, of Works: but, by Faith.

We have now therefore dispatched these two things from these Words:

First, That this Happiness, whatever it be, belongs on∣ly to the Just, the Righteous, the Godly Person; and to no other. That is, to those whom God, in favour, shall repute so.

And therefore it concerns Us, if we would partake of this Happiness, to make sure to be of this number. That we be such as whom God will account Righteous. Other∣wise, (how ever we may flatter our selves, or what ever Page  6 opinion others may conceive of us,) God tells us, His Soul shall have no pleasure in us.

Secondly, That it is by true Faith in Jesus Christ, and no other way, that we can be reputed Just or Righteous in Gods sight. Not, for any Righteousness of our own: not by works of Righteousness which we have done.* Our Works perhaps may look glorious in the sight of Men; but not in the eyes of God, (that we should, in His sight, be justified by Them.) Our Works may serve to justifie our Faith.* (We may shew our Faith by our Works; and By Works is Faith made Perfect:) But it is our Faith must justifie us.*Abraham believed God (as there is follows) and it was imputed to him for Righteousness.

*If Abraham were Justified by Works (saith S. Paul,) he had whereof to Glory; but, not before God: But Abraham's Believing God (for so it follows) was accounted to him for Righteousness.*

And this God would have so to be; That Himself might have all the Glory of his Grace: And, That Man may have nothing to Glory in; nothing to boast of. Now to him that worketh (as there it follows) the Reward is not reckoned of Grace,*but of Debt: But, to him that worketh not,*but Believeth on him that justifieth the Vngodly; his Faith is counted to him for Righteousness.

And David allso (as he further argues) describeth the Blessedness of that Man,*to whom God imputeth Righteous∣ness, without Works; (that is, not upon the account of Works:*) saying, Blessed are they, who's Iniquities are for∣given,*and who's sins are covered: Blessed is the man to whom the Lord will not Impute sin. Not, He that hath no sin, (for then no man would be blessed;) but, to whom it is not Imputed.

Who ever therefore would be thus accounted Righte∣ous in Gods sight; must be contented to Disclaim his Own Righteousness, as to any thing of Merit therein: and ac∣cept Page  7 of this Imputed Righteousness, on the account onely of Christs Righteousness and Merits: to the benefit of which we are intituled by Faith in him.

So far is the Doctrine of S. Paul, from the Popish Do∣ctrine of Merits, and Supererogation; as if we were able to do; no onely as much as is sufficient; but more than is necessary, to make us Just on the account of Works.

But when we thus exclude the Merits of good Works, as to our Justification: We do not deny the Necessity of them, as to our Practice. For it is not every Faith, (or every thing which a presumptuous wicked person shall call Faith,) that will Justifie us in the sight of God: But, such a Faith as works by Love;* and By Works is Faith made per∣fect. Not, an Idle, Lazy Faith; But, an Operative, a Working Faith; a Faith that purifieth the Heart. A Living,* a Lively Faith: (But, Faith without Works is Dead:* and can, in no other sense, be called Faith; than as a Dead man, or the Picture of a man, may be called a man.) A Faith in the Heart, which doth produce Holyness in the Life. (For, without Holyness no man shall see God.*)

For it was never the design of S. Paul, (nor of our Church neither, when shee saith,*Wee are Justified by Faith onely;) to derogate from the Necessity of Good Works: But he doth directly Assert it.

And he doth (not without some Indignation) Disclaim that consequence, that some would (slanderously) fasten upon his Doctrine of Free Grace,* and Justification by Faith onely. What shall we say then? Shall we continue in Sin, that Grace may abound! God forbid. And, as to those (for some such there were) who (as a consequence of his Do∣ctrine) did affirm, that he said, Let us do evil that good may come thereof: He says, They do slanderously report it;* and, That their condemnation is just.

But you will say, If we be Justified (as our Church tells us) by Faith onely; what need is there of Holyness, or a Godly Life?

Page  8I say; Much every way. For we must be Sanctified (as well as Justified) if ever we be saved. And though Justification and Sanctification go allways together; (For God Justifies none, whom he doth not also Sanctify:) yet the Notions of the one and the other, are very different. And, whatever some would slanderously insinuate, of those who exclude Good Works from Justification; as if they were Enemies to Good Works; and held, That by Faith a man may be saved let his Life be never so Wicked: It will be found in experience, That they are not less zealous of good Works, who think that Holyness belongs to Sanctification, than those that do thus Calumniate them. And (very often) they who talk most, of being Justified by good Works, have least of them to shew.

'Tis (I know) the business of the Papists, to confound the Notions of Justification and Sanctification; to make way for their Justification by Inherent Righteousness; that is, (if they would speak out) by Holyness. (For, what else is Inherent Righteousness?) Now, That we are San∣ctified by Holyness, no man denies: But is it by Holyness therefore that we are Justified? or, is not this to make Justification and Sanctification, all one.

And truly the Papists have some Reason so to do. For it is a Doctrine by which they get Money: As being the foundation of Indulgences and Popish Pardons; upon purchasing, out of the Popes Treasury, somewhat of the Merits of other men (who are supposed to have had enough and to spare) for those who have none of their own.

But, why any of Us, should be fond of that Doctrine, who have no such Bargains to drive, (and that directly against the Doctrine of our own Church) I do not see.

And indeed the Papists themselves (how much soever they talk of the Necessity of good Works for Justificati∣on,) do rather hold, There is no necessity of them at all; Page  9 (either to Justification, or Salvation.) For there is no man so Wicked, and devoyd of Holyness and Good Works: but that, by virtue of their Priests Absolution, or at lest by the Popes Indulgence, he may go directly to Heaven, without any thing of Holyness of Good-works (other than giving Money to a Priest,) by their Doctrine; (with∣out so much as touching at Purgatory by the way.) 'Tis but, by way of Commutation, paying so much Money (in stead of Holyness and a Good Life) and all is safe.

However; since it is (amongst us) agreed on all hands (for I know of no Protestant that doubts it) that there is a Necessity of Holyness, and the practice of Good Works and a Godly Life; (if not upon the account of Justifica∣tion, at lest upon the account of Sanctification:) Let us all make it our business, to be Fruitful therein.* And if we cannot agree upon the punctilio, on what Account it is necessary; Let us at lest agree upon the Practise, of Holy∣ness and a Godly Life.

In so doing; we shall approve our selves to God, adorn his Gospel; make our own Calling and Election sure; ob∣tain the testimony of a good Conscience in our own Breast; and pass the more comfortably toward the Completion of that Happiness, which the Text promiseth; That the Just, shall live, by Faith.

And thus I have briefly run over the Doctrine of the Text (with some consequents thereof) according to the Two Empases allready mentioned.

There is a third (to be after mentioned) but (before I leave these, and come to it,) I shall further amplify (by way of Application) on each of them.

And first, as to that Emphasis on the word Just; (the Just shall live by Faith:) Which restrains the benefit of this Promise (whatever it be) to the Just or Righteous person. Especially being attended with an Exclusive of Page  10 those that be otherwise, as here it follows, But if any man draw-back, my Soul shall have no pleasure in him.

And therefore, if we would be entituled to be Benefit, we must make sure of the Qualification; that we be Just and Righteous persons.

Where allso we are not to consider the word Just in a strict acceptation; so as onely to denote Justice strictly ta∣ken, (as contradistinguished to Holiness, Temperance, and other virtues;) But, as comprehensive of all that is necessary to denominate a person, a Just or Righteous man, a Good man, a man (as here the phrase is) in whom the Lord will have pleasure; or whom he will be well pleased with.

For, though a Good man, a Gracious man, an Holy man, a Just or Righteous man, a man after Gods own heart, are different Names in Scripture; yet are they but as so many Inadequate Conceptions of the same Thing, and all denote the same Person; and (as other concretes) are often predicated one of another, and one put for another.

As in Mat. 1.19.*Joseph being a Just man, and not willing to make her a publick example, was minded to put her away privily. That is, a good man, a kind man, a merciful man.

For the Moderation here intimated, (as contradistin∣guished to what Severity might have been used,) was ra∣ther an act of Mercy, than of strict Justice. But it was a just man, a good man, a vertuous man, that used this mode∣ration.

And so is the word Just, in the Text, to be understood; as comprehensive of all those Graces and Virtues necessary to make a good man. And here, if ever, that saying will hold good, 〈 in non-Latin alphabet 〉. Justice is comprehensive of all Virtue.*

So that it is not inough here to say, I do no man wrong, or, I live honestly among my Neighbours; (though that be Good:) But, art thou endued with all Virtue? and, Page  11 all the Graces of Gods Spirit? and dost accordingly live a Godly, Righteous, and Sober life (as our Church phraseth it,) or (as St. Paul, more largely) Denying Vngodliness and worldly Lusts, live Soberly, Righteously,*and Godly in this present World?*Looking for the blessed hope and glorious appearance of the Great God, and our Saviour, Jesus Christ; Who gave himself for us,*that he might Redeem us from all Iniquity, and Purify to himself a Peculiar People, Zealous of Good Works?

If not: It is not the name of Christian, or a pretended Faith, that will secure against a Wicked Life. And he that lives a Vicious, Wicked Life; whether he pretend to be saved by Faith, or to be saved by works; he shall be saved by Neither, while he continues so.

S. Paul reckons up a great Catalogue of such livers, 1 Cor. 6.* (under the title of Vnjust or Vnrighteous, 〈 in non-Latin alphabet 〉) Know ye not that the Vnrighteous shall not inherit the King∣dom of God? Be not deceived; neither Fornicators, nor Idolaters, nor Adulterers, nor Effeminate, nor Abusers of themselves with mankind; Nor Thieves, nor Covetous,*nor Drunkards, nor Revilers, nor Extortioners, shall in∣herit the Kingdom of God. And, if any find himself within this Catalogue (or other the like;) Let him take heed, to make sure of what follows:*Such were some of you; But ye are Washed, but ye are Sanctified, but ye are Ju∣stified, in the name of the Lord Jesus, and by the Spirit of our God. Observe; they must be Sanctified, (as well as Justified.) No Vnclean thing may enter there.

Secondly; As to that Emphasis on the words By Faith, (in contradistinction to Works;) which S. Paul princi∣pally pursues in the business of Justification, (in the Epi∣stles to the Romans, and to the Galatians, where this Text is cited:) Our Church directs in a good even way; be∣tween the Popish Doctrine of Merits, and the loose Practice of Licentious livers. That is; We should so Practise Good Page  12 Works; as yet not to Trust in them, to be Justified by them; either in Whole, or in Part.

As to Justification; she tells us, in the 11th Article, (a) That we are Justified by Faith onely; and that this is a Wholsome Doctrine, and full of Comfort.

And, as to Good Works; she tells us, in the 12th Ar∣ticle (b) That, though they do not Justifie, (but follow after Justification;) yet are they pleasing and acceptable unto God; are the necessary fruit of a true and lively Faith; and by which its known as a Tree by its Fruit.

And in the Homily or Sermon to which the Article re∣fers, she tells us the same more fully. That there can no man, by his own acts, works, and deeds, (seem they never so good) be justified, and made righteous before God: But every man of necessity is constrained to seek for another righ∣teousness or justification, to be received at Gods own hands: That is to say, the forgiveness of his sins and trespasses. — That this justification or righteousness, which we so receive of Gods Mercy and Christs Merits, embraced by Faith; is ta∣ken, accepted, and allowed of God, for our Perfect and Full Justification. — That (all the world being wrapped in sin, by breaking of the Law,) God sent his onely Son our Saviour Christ into the World, to Fullfill the Law for Vs; and, by shedding of his most pretious bloud, to make a Sacrifice, and Satisfaction, or (as it may be called) Amends, to his Fa∣ther, for our sins; to asswage his Wrath and Indignation, con∣ceived Page  13 against us for the same.— That sinners, (when they turn again to God unfeignedly,) are washed, by this Sacrifice, from their Sins in such sort, that there remaineth not any Spot of Sin, that shall be Imputed to their Damnation. That this is that Justi∣fication or Righteousness, which S. Paul speaketh of, when he saith, No man is justified by the Works of the Law, but freely by Faith in Jesus Christ; And again he saith, We believe in Jesus Christ, that we be justified freely by the Faith of Christ, and not by the Works of the Law; because that no man shall be justified by the Works of the Law. That, Although this Justi∣fication be Free to Vs; Yet it cometh not So freely to us, that there is no Ransom paid therefore at all. But—God hath tempered his Justice and Mercy together; that he would nei∣ther by his Justice condemn us to the Everlasting Captivity of the Devil, and his Prison of Hell, remedyless for ever with∣out Mercy; Nor, by his Mercy, deliver us clearly, without Justice, or payment of a Just Ransom.—And, whereas it lay not in us that to do; He provided a Ransome for us; that was, the most precious Body and Blood of his own most dear and best beloved Son Jesus Christ. Who, beside this Ransome, Fullfilled the Law, for us, Perfectly.

With much more to the same purpose. Shewing, That Christ Alone, hath payd the Whole Ransome, and made Full Satisfaction, to God's Justice; and, that our Righteous∣ness or Good Works come not in for any Share or Part thereof; as if, by them, we should, at lest in Part, be justified.

This Doctrine, I know, is not pleasing to the Socinians, nor to the Papists.

Not to the Socinians: Because they Deny that any such Satisfaction is made to Gods Justice at all. For, if they should allow, that, Christ alone were able to make, a suf∣ficient Satisfaction, for the Sins of All: they must allow him to be more than Man. And therefore, in order to the Denying of his Divinity, they deny his Satisfaction too.

Page  14Nor to the Papists: For, though they allow a Satisfa∣ction to Justice; Yet they would have this to be done, at lest in Part, by our selves: To make way for Purgatory; and, consequently, for Popish Pardons. For, if we must pay, part of the Debt, our selves, (Christ having not payd the Whole,) and have not payed it in this Life; we must either pay it in Purgatory; or else (by way of Commu∣tation) pay Money for the Popes Pardon, to be excused from it.

But Wee, who are not concerned for either of these; As neither denying Christs Divinity; nor being obliged to maintain Purgatory: Have no reason to depart from the Language of our own Church.

Now, to make this the more clear, our Church ob∣serves further, That there are Three things which must go together in our Justification. Vpon Gods part; his great Mer∣cy and Grace. Vpon Christs part; Justice; that is, the Sa∣tisfaction of Gods Justice, or the Price of our Redemption, by offering of his Body, and shedding of his Blood; with full∣filling the Law, perfectly and throughly. And, upon Our part; true and lively Faith in the Merits of Jesus Christ; which yet is not ours, but by Gods working in us.

So that, in our Justification, is not onely Gods Mercy and Grace; but his Justice also: Which the Apostle calls, the Ju∣stice of God: And it consisteth, in Paying the Ransome, and fullfilling the Law.

And so, the Grace of God, doth not shut out the Justice of God, in our Justification; but onely shutteth out the Justice of Man; that is to say, the Justice of our Works, as to be Me∣rits of deserving our Justification. And therefore S. Paul de∣clareth here, nothing upon the behalf of Man, concerning his Justification, but onely a true and lively Faith; which never∣theless is the Gift of God, and not Mans onely working, with∣out God.

Page  15And yet that Faith, doth not shut out Repentance, Hope, Love, Dread, and the Fear of God, to be joyned with Faith in every man that is justified: But it shutteth them out from the Office of Justifying. So that, though they be all present to∣gether in him that is justified; yet they justify not all toge∣ther.

Nor the Faith allso doth not shut out the Justice of our good Works, as necessary to be done afterwards, of Duty towards God; (for we are most bounden to serve God, in doing good deeds, commanded by him in his holy Scripture, all the days of our Life:) But it excludeth them, so that we may not do them to this intent, to be made Good by doing them.

For all the good Works that we can do, be unperfect, and therefore not able to deserve our Justifiction: But our Justi∣fication doth come freely, by the meer Mercy of God. And of so great and free Mercy; that, whereas all the World was not able of their selves, to pay, Any Part, towards their Ransome; it pleased our heavenly Father of his infinite Mercy, without any our desert or deservings, to prepare for us the most precious Jewels, of Christs Body and Blood; whereby our Ransome might be fully payd, the Law fullfilled, and his Justice fully satisfied.

So that Christ is now the Righteousness of all them that truly do believe in him. He, for them, payd the Ransome by his Death. He, for them, fullfilled the Law, in his Life. So that now, in him, and by him, every true Christian man may be called, a Fullfiller of the Law: For as much as that which their Infirmity lacked, Christs Justice hath supplied.

I have recited these Words the more fully; that you may clearly see, what is the Doctrine, and Language of the Church of England. And this, I hope, we All take to be good Doctrine. For my part, I think it is.

I might add, if it were necessary, a great deal more: As that, where it tells us, That Man cannot make himself righteous by his own Works; neither in Part, nor in Whole. Page  16 For that were the greatest Arrogancy and Presumption of Man, that Antichrist could set up against God; to affirm, that a man might by his own Works, take away and purge his own Sins, and so justifie himself. But Justification is the Office of God only; and is not a thing which we Render unto him, but which we Receive of him; — by his free Mercy, and by the only Merits of his most dearly beloved Son, and our only Re∣deemer, Saviour and Justifier, Jesus Christ.

But I leave those, who would see more of it, to seek it, in the first, second, and third Parts of the Sermon of Salva∣tion; the first, second, and third parts of the Sermon of Faith; and the first, second, and third parts of the Ser∣mon of Good Works.

And, indeed, the nature of the thing will not bear it; that any Works of our own should, even in part, Justify us. For Justification being an Act of God, Remitting our Sins, for the Ransome and Satisfaction made to his Justice: It cannot be, that any thing which we can now do, can be (any part of) such Ransome or Satisfaction. For all that we can do, is but (part of) what is due for the pre∣sent.* (As our Saviour tells us; When we have done all; we are unprofitable Servants; we have done but what was our Duty to do.) And there is nothing of Surplusage, which might accrew, toward Satisfaction for what is past. Like as a Tenant, who is run deep in Arrears of Rent; cannot, by paying (part of) the Growing Rent for the future, make Satisfaction for the Arrears allready incurred. For, this growing Rent was due allso.

If it be said, (as perhaps it may,) That, on this account, we must renounce our Faith allso. For neither doth Faith, Satisfie Gods Justice, or Deserve our Justification:

I say so too; That Faith as a Grace, or Faith as a Work, doth not justifie us. But onely as, by it, we embrace the Righteousness of Christ; by which Righteousness alone (so embraced) we can be Justified.

Page  17And I say so the rather; because our Church says so too; in these words: The true understanding of this Do∣ctrine, We be justified freely by Faith without Works; or, that we be justified by Faith in Christ onely; Is not, that this our own Act, to Believe in Christ; or, this our Faith in Christ, which is within us, doth Justify us; (for that were to count our selves to be justified by some Act or Vertue that is within our selves:) but the true meaning thereof, is; That, allthough we Hear Gods Word, and Believe it; allthough we have Faith, Hope, Charity, Repentance, Dread and Fear of God within us; and do never so many Works thereunto; yet we must re∣nounce the merit of all our said Vertues, of Faith, Hope, Cha∣rity, and all other Vertues and good Deeds, which we either have done, shall do, or can do; as things that be far too weak; and insufficient, and unperfect, to deserve Remission of our Sins and our Justification; and therefore we must Trust onely in Gods Mercy, and that Sacrifice which our High-Priest and Saviour Jesus Christ the Son of God once offered for us on the Cross, to obtain thereby Gods Grace, and Remission of Sins, Original and Actual. — And, as great and as godly a Vertue as the lively Faith is, yet it putteth us from it self, and remitteth or appointeth us unto Christ, for to have, onely by Him, Remis∣sion of Sins, and Justification. So that our Faith in Christ (as it were) saith unto us thus; It is not I that take away your sins, but it is Christ onely; and, to him onely, I send you for that purpose; forsaking therein all your good Vertues, Words, Thoughts, and Works, and onely putting your Trust in Christ.—

Nevertheless, because Faith doth directly send us to Christ for Remission of our Sins; and that, by Faith given us of God, we Embrace the Promise of Gods Mercy, and of the Remission of our sins, (which thing no other of our Vertues or Works properly doth:) therefore Scripture useth to say, That Faith without Works doth Justify.

So that, according to the Doctrine of our Church, nei∣ther our other Works and Graces; nor even Faith it self Page  18 as a Work, or as an Habit or Grace in us, doth Justify us: But onely as it Accepteth and Embraceth the Righteous∣ness of Christ, for which alone our Sins are Remitted, and We Justified; not for any thing done by us. Which Ac∣cepting or Embracing the Promise of God, and Salvati∣on by Christ therein offered; is not so much an Act of the Understanding, Assenting to a Truth, (for thus the Devils believe, and Wicked men;) as, an Act of the Will, Ac∣cepting of it, and Consenting to it, and Trusting in it; which the Devils and Wicked men have not.

This being the language of Our Church; I would not willingly depart from it: or gratifie the Papists so far, as to join with them in reproching our Church, as Decrying good Works, because we say, We are not Justified by them.

If any shall yet say, That, when they affirm, We are not Justified by Faith onely, but by Works allso; they mean not, That either the one or the other doth Merit Gods Favour and the Remission of our Sins; but onely, That both Faith and Works are necessary to the Party Ju∣stified: and, That, by Justification, they mean, all that is required to make one a Good Man, and one qualified for Heaven and Salvation; which cannot be without these.

I say: The meaning is good; But, so to speak, is not to speak Distinctly (and like a Scholar) but to speak con∣fusedly, and to Jumble together those things, which, in themselves, are very Distinct.

For, in order to Salvation, there are many other things necessary, beside Justification. There is Election, Rege∣neration, Justification, Adoption, Sanctification, and (as the fruits hereof) a Holy Life, with Perseverance therein to the end. Of which Divines use to speak distinctly; and consider, separately, what belongs to each.

Election, is the Act of God; which we are not curiously to pry into: nor can we know it otherwise, than as the Ef∣fect discovers it in time.

Page  19Justification, is an Act of God allso; and (as to a person peccant) it is the Remission of Sins; upon which we are, in Gods account, reputed as Just or Innocent; and this onely for the Satisfaction which Christ hath made, not for any Work of ours. And this Satisfaction of Christ, is (by us) embraced by Faith (accepting this Salvation offered by Christ,) not, by any other Grace.

Adoption, is an Act of God likewise; whereby he re∣putes us his Children, and Heirs of his Kingdom: which is, for the Merits of Christ, Purchasing Heaven for us; whereby we are entituled to that Purchased Possession.* And this, by us, is Accepted by Faith allso.

And all those are Relative Acts, (of God towards us;) rather then Works wrought in us.

But Regeneration and Sanctification, are Works of God, wrought in us, by his Spirit; (and produce not one a Rela∣tive, but a Real change:) Whereby is wrought in us a New Nature, (or as the Scripture calls it) the New Man,* or the New Creature:) whereby Holyness,* and the Graces of Gods Spirit, are Begun, and Increased gradually; till we come to that of the perfect man;*to the measure of the stature of the fullness of Christ; to that Perfection which we shall at∣tain in Glory.

And the Practise of Holyness, and a Godly Life, (toward God and toward Man,) are the Fruit and Effects of such Holyness and Sanctification; and necessary allso to Salva∣tion.

So that Holyness and a Good Life; with the Works of Piety, Charity, and other good Deeds; are indeed Ne∣cessary to Salvation; but belong properly to Sanctification, rather than to Justification.

And I would Ask those Men who choose to speak other∣wise; Whether they think that, beside Justification, there is such a thing as Sanctification?

The Papist (if he would speak out) must say roundly, Page  20 There is not. For, when they say, we are justified by In∣herent Righteousness; that is, by Holyness: they leave no∣thing for Sanctification.

But We, who think that Justification and Sanctification (though of the same Person) be different Notions: Why should we not rather refer Sanctify to Sanctification.

If it be said, That the Justified and the Sanctified per∣son, are the same: and therefore we need not so nicely distinguish between Justification and Sanctification.

I say; 'Tis true, the Persons be the same: But the No∣tions be different. And, though we may truly say Justus est Sanctus, or Justificatus est Sanctificatus; yet not, Justi∣ficatio est Sanctificatio. (He that is Justified is Sanctified; but not, that Justification is Sanctification.) And a little Logick would teach a Fresh-man, That Concretes may be predicated one of another, when the Abstracts may not. We may say, that Homo est Animal, but not that Humani∣tas est Animalitas: Or, that Homo est Albus, but not Hu∣manitas est Albedo.

If, lastly, It be thought Advantageous to the Practise of Holyness and a Godly Life, to say, that we are Justified by it.

I say; Neither is this Necessary. For this is as well done by preaching the Necessity of Regeneration and Sanctifica∣tion; as without which we cannot hope for Salvation. And then, the Exercise of Holiness and a Godly Life, comes in properly in its own place; as the necessary Effect of San∣ctification.

And in this capacity it is that our Church (without de∣rogating any thing from the necessity of them) doth place Good Works; as the necessary Fruits of that Faith which Justifies; and a Pretense of Faith, without these, she esteems to be, not Faith, but Fancy.

And therefore, though shee exclude them (as hath been said) from the Office of Justifying; yet thinks them neces∣sary Page  21to be joined with Faith in every Person that is justified. And makes it the Office and Duty of every Christian man unto God,—not to pass the time of this present life unfruitfully, and idly, (not caring how few good Works we do, to the Glory of God, and the Profit of our Neighbours;) Much less, to live contrary to the same.—For that Faith (she tells us) which bringeth (without Repentance) either Evil Works, or no Good Works; is not a right, pure, and lively Faith; but a dead, devilish, counterfeit, and faigned Faith; as S. Paul and S. James call it. For even the Devils Know, and Beleeve, That Christ was born of a Virgine; That he fasted fourty days and fourty nights, without meat and drink; That he wrought all kind of Miracles, declaring himself very God; They be∣leeve also, that Christ, for our sake, suffered most painfull Death, to redeem from Everlasting Death; And that he Rose again from Death the third day: They beleeve, that he Ascen∣ded into Heaven, and sitteth on the Right hand of the Father, and at the last end of this World, shall come again, and Iudge both the quick and the dead. These Articles of our Faith, the Devils Beleeve: And so they Beleeve all all things that be written in the New and Old Testament to be true: And yet, for all this Faith, they be but Devils, remaining still in their damnable state, lacking the very true Christian Faith. For the right and true Christian Faith is, not onely to believe that holy Scripture, and all the foresaid Articles of our Faith, are true: But also to have a sure Trust and Confidence in Gods merciful Promises, to be saved from everlasting Damnation by Christ: Whereof doth follow, a Loving heart to Obey his Com∣mandements. And this true Christian Faith, neither any De∣vil hath: nor yet any man, which in the outward Profession of his Mouth, and in his outward Receiving of the Sacraments, in coming to the Church, and in all outward appearances, seem∣eth to be a Christian, and yet in his Living and Deeds shew∣eth the contrary.

Page  22So that Our Church is far from allowing an Idle, Lasy Life; much less a Sinful and Wicked Life, to accompany Faith: But tells us, that, where there are, Faith is not.

There is indeed (she tells us) a Faith which in Scripture is called a Dead faith: which bringeth forth no good Works; but is idle, barren and unfruitful; which is, by S. James com∣pared to the Faith of Devils.—And this is not properly called Faith:—(as a Dead man, is not a Man.)—But, as he thus readeth Caesar's Commentaries, Beleeving the same to be True, hath thereby a Knowledge of Caesar's Life, and notable Acts, because he beleeveth the History of Caesar: Yet is not properly sayd, That he Beleeveth In Caesar; of whom he looketh for no help or benefit. Even so, he that Beleeveth, That, all that is spoken of God in the Bible, is True; and yet liveth so Vngod∣ly, that he cannot look to enjoy the Promises and Benefits of God: Although it may be sayd, that such a man hath a faith and belief To the Words of God; yet it is not properly sayd, That he beleeveth In God; or, hath such a Faith and Trust In God, whereby he may surely look for grace, mercy, and ever∣lasting life at Gods hand; but rather for indignation and pu∣nishment, according to the merits of his wicked life.

If then they phantasy, that they be set at liberty from doing all good works, and may live as they list; they trifle with God, and deceive themselves. And it is a manifest token, that they be far from having the true and lively Faith; and allso far from knowledge, what true Faith meaneth.

For the very sure and lively Christian Faith is, not onely to Beleeve all things of God, which are contained in holy Scri∣pture; but allso is an earnest Trust and Confidence in God.—

This true, lively, and unfeigned Christian Faith, is not in the Mouth and outward Profession onely; but it liveth and stir∣reth inwardly in the Heart.—This Faith doth not ly Dead in the Heart; but is Lively and Fruitfull in bringing forth Good Works.—This true Faith, will shew forth it self; and cannot long be Idle: For, as it is written, The Just man doth Live by his Faith.—

Page  23Deceive not your selves therefore, thinking that you have Faith in God,—When you live in Sin: For then your Vngod∣ly and Sinfull Life declareth the contrary, whatsoever you Say or Think.

With much more to the same purpose. Shewing the Ne∣cessity, of Good Works, to our Salvation; though we be not Justified by them. With many serious Exhortations to the Preacher of them.

And this is that safe way, which (I sayd) our Church di∣rects in this point. To be Fruitfull in Good Works: not, as to be Justified by them: But, as the Necessary Fruits of that Faith by which we are Justified.

Thus have I considered the Words (The Just shall live by Faith,) according to both these Emphases allready men∣tioned. That on the word Just, or Righteous, as (con∣tradistinguished from the Wicked:) And that on the word Faith; as contradistinguished from Works, in the point of Justification.

But (beside those Two already mentioned) there is yet a Third Emphasis, of which these words are capable: And which, I think, is principally intended in this place.

By Life (as is already shewed) is meant Happyness, (as, on the contrary, by Death is meant Misery.) Now the Christians Life, of Happiness, is commonly distinguished into that of Grace, and that of Glory. That of Glory, is to be expected hereafter; and is the Completion of our Ha∣pyness, or (as the Apostle calls it) the End of our Hope,*even the Salvation of our Souls. That of Grace, is the Exercise of our Faith, here: Which the Text calls Living by Faith.* And S. Paul, elsewhere, The Life which I now live in the Flesh, I live by the Faith of the Son of God. And this, I think, (though not Exclusive of the Life of Glory) is that which is here principally (and most emphatically) inten∣ded, when he saith, The Just shall live by Faith.

Page  24And this I judge, not barely from the Form of the Words themselves, (which stand equally fair for all those Empha∣ses already mentioned:) but from the Scope of Content, which lookes this way.

For such is the Richness of the Scripture language, That, comprehensive Words, are improvable to different Pur∣poses, according as a different Accent or Emphasis may be putt upon them; and all included within the general Scope of them.

Now, if we look back to Vers. 19. (and those that fol∣low,) we find the Apostle Paul, whom I take to be the Au∣thor of this Epistle, (and so doth our Church of England, as appears by the Title which our Translators prefix to it;) Or, whoever else were the Author of it, (of which we need not here be very solicitous;) After he had, before, clear∣ed that Doctrine, That the Legal Offerings and Sacrifices, were but Types of that One Oblation of Christ; And, This, the Accomplishment of what was Presignified in Them: Makes this Vse, or Inference from that Doctrine; Having therefore Boldness to enter in the Holiest,*by the Bloud of Jesus;*By a new and living way, which he hath consecra∣ted for us;*through the Vail, that is to say, this Flesh: Let us draw near, with a true Heart, and full assurance of Faith; having our Hearts sprinkled from an evil Conscience, and our Bodies washed with pure Water.

Where, beside the Assurance of Faith; he presseth allso for Holyness of Life; both in Soul, and Body.

And that, both Singly, and Jointly; in Publike, and Private. As which we are not onely to Practise Our selves, but to Promote (as we have opportunity) in others allso. For so it follows;*And let us consider one another, to Pro∣voke to Love and Good Works: Not forsaking the Assembling of our selves together, as the manner of some is.

And, having then intimated the Dangers which hereby they might incur;* as Reproches, Afflictions, Spoiling of Goods,Page  25 and the like; of Themselves, and their Friends; (being made a Gazing-stock themselves,* and Companions of those that were so used;*) Enduring patiently the spoiling of their goods, &c. Not onely, from the common practise of Wic∣ked and Profane men,* who are ever prone to scoff at the Power of Godliness; (walking after their own Lusts;*having a Form of Godliness, but Denying the Power of it:) But especially at a Time and Place wherein it was not counte∣nanced by the Publike Authority; (the Government be∣ing the Heathen.)

And, that therefore they had need of Patience, that,*after they had done the Will of God, they might receive the Promise.

Their chief Reward not being in present Possession, but in Expectance onely.

Yet should they not be Discouraged; For,*yet a little while, and he that shall come Will come, and will not Tarry. The Reward will certainly come, in due Season, (〈 in non-Latin alphabet 〉at the appointed time,) and not be put off beyond that:*〈 in non-Latin alphabet 〉, it will not be Delayed too long, or (as in Habakkuk)〈 in non-Latin alphabet 〉 it will not come too late; but, at the End,*it shall speak, and not Ly.

And, in the mean time, The Just shall live by Faith. But,*if any man draw-back, my soul shall have no pleasure in him.

So that the Words are, manifestly, a Direction and En∣couragement, for the Exercise of our Faith, while we are yet but in Expectation of the Promised Reward; which is, here∣after, to be completed. So to Live by Faith here, that we be not Disappointed of our Hopes hereafter.

And the same he pursues in the following Chapter;* Giv∣ing us Great Examples, (of Living by Faith,) and the Ad∣vantages, (of so doing:) in Abel, Enoch, Noah, Abraham, Sarah, Isaac, Jacob, Joseph, Moses, and a many more; throughout the whole Eleventh Chapter.

And then Exhorts them (in the beginning of the Twelfth Chapter) That,*being compassed about with so great a Cloud Page  26 of Witnesses they should themselves do, as those before had done.

The great Doctrine of the Text therefore, is this, That it is our Duty, and it is our Privilege, to Live by Faith. That is, to Live in a constant Exercise, of that Grace, up∣on all occasions.

It is our Duty, which we Ought to do; And it is our Privilege, that we May do it. It is our Duty, to Trust in God: And it is our Privilege, that we have a God to trust in.

Nor doth this Duty, and Privilege, concern these onely to whom this Epistle was particularly directed; the Chri∣stian Hebrews.

But it looks Backward; to the First Ages of the World: and Wider, than the Jewish Nation.

I say, first, It looks Backward to the first Ages of the World. Nor onely before the Coming of Christ; but even before the Establishment of the Jewish Church. To Abel,*Enoch, Noah, (before Abraham;) and then, to Abra∣braham,*Isaac, Jacob, Joseph, (before Moses.) All which are sayd to Live by Faith. And even by the same Faith, to which he doth there exhort the Christian Hebrews.

It was the same Christ, the same Gospel, (though not so clearly reveiled:) and the same Eternal Life which they expected, (though they were more in the dark, as to the particulars; and the distinct ways and methodes of bring∣ing it to pass.)

*And, as the first Threatening (In the day that thou Eatest thereof, thou shalt surely Dy,) extended to Spiritual and Eternal Death, as well as the Natural; (For we are not to suppose, that God Inflicts a greater Punishment than what he threatened:) So the Life there Promised (by way of Insinuation,*) and elsewhere Expressed, (He that doth them, shall Live in them;) must be understood in a like sense; (not of Temporal Promises onely, but of Spi∣ritual and Eternal.

Page  27And the Apostle expounds it, if the same Life (or what is equivalent) to be obtained (by the first Covenant) upon condition of Obedience; and (by the second Covenant) by Faith in Christ.*That no man is Justified by the Law in the sight of God, is evident; For the Just shall live by Faith:*And the Law is not of Faith; but, the Man that Doth them, shall live in them. The same Life, or Blessedness; though by different ways attainable.

And the Apostle, here, shews; That it is the same Faith, by which We beleeve to the saving of our Souls;* and by which the Elders obtained a good Report.*

And by Faith Abraham (with Isaac and Jacob, Heirs with him of the same promise, Sojourned in the Promised Land,*as in a strange Countrey; (of which, though promised to them, they had no other Enjoyment, than mere Strangers:) For he looked for a City, who's Builder and Maker was God;* (another kind of City, than those on Earth.*) All these Died in Faith, not having Received the Promises; (which were therefore such as were to be enjoyed, after Death;) but seeing them afar off, and were perswaded of them, and Embraced them, and confessed that they were Strangers and Pilgrims upon Earth, (this being not the Countrey they sought for:) For they that say such things, declare plainly, that they seek a Countrey,* (such a Countrey as yet they had not.) And truly,*if they had been mindful of such a Countrey as that from whence they came; they might have had opportu∣nity to have returned;*But now ('tis manifest) they desire a Better Countrey; that is, an Heavenly. Wherefore God is not ashamed to be called Their God, (the God of Abraham, Isaac, and Jacob;) For he hath prepared a City for them. By all which, the Apostle doth not only Declare (that they expected an Heavenly Happiness,) but Argues strongly, That it must needs be so.

And, by Faith,* Moses (he tells us) Esteemed the Repro∣ches of Christ, greater Riches, than the Treasures of Egypt: Page  28For he had respect to the Recompense of Reward; as Seeing him that is Invisible.*

*Others were Tortured, not accepting Deliverance; that they might obtain a better Resurrection.

*Others had Tryal of (or did undergo, 〈 in non-Latin alphabet 〉, ex∣pertisunt,) Cruel Mockings; of Bonds and Imprisonment; Were Stoned,*were Sawn asunder; were Slayn with the Sword, &c.*And all these having obtained a good Report through Faith (〈 in non-Latin alphabet 〉) received not the Promise, (their Faith was exercised on better Promises, than of what they here received;*) God having provided for them Better things; that they without us should not be perfect: (the Promises to them, and those to us, being the same.)

Again; As this Duty and Privilege (of Living by Faith) extended Backwards (to the times before Christ;) So, it extends Wider than the Nation of the Jews. (A Blessing which the Gentiles are particularly concerned in: and which we,* this day, celebrate; The Epiphany, or the Ma∣nifestation of Christ to the Gentiles.*) For the Blessing of Abraham is come upon the Gentiles also, through Jesus Christ: that We might receive the promise of the Spirit, through Faith. And the Scripture foreseeing (〈 in non-Latin alphabet 〉) that God would Justify the Heathen through Faith;*preached before (〈 in non-Latin alphabet 〉 did before hand preach the Gospell) to Abraham, saying,*In thee that all Nations be blessed. So then, they which are of Faith, the same are the Children of Abraham; They which be of Faith,*are Blessed with faithfull Abraham. And are therefore of the number of those (as there it fol∣lows) who shall Live by Faith.*

Now, if it be asked, What it is thus to Live by Faith: It is too large a Task, for one Sermon, to give a full ac∣count of it. For allmost the whole Bible, and the Pra∣ctise of the Saints in all Ages, are but a Comment on it. I shall therefore content my self, to give a short account of some of the chief Heads thereof.

Page  29To Live by Faith, therefore, is, First, to Beleeve the Word of God; to give Credit to the Truthes of God, or things by him declared; how unlikely soever they may seem to be, and however different from the common Sentiments of Natural men, or what the Light of Nature alone could teach us. For, though there be nothing in Divine Truths Con∣trary to what the Light of Nature (truly understood) may teach us: Yet there may be some things much above it; which, without Revelation, cannot be known.

Thus; By Faith we Beleeve, That the Worlds were made,*by the Word of God; that things that are now seen were made, not of things that do appear. That is, that the now visible World was not made up of such things as we now see: or, that there was no praeexisting Matter (such as we now see) of which it was made; but was indeed made of Nothing.

Which however contrary to the sentiments of Philoso∣phers (Ex nihilo nihil, in nihilum nil posse reverti,) That no∣thing can be made out of Nothing: Yet, when God hath told us, that it is so; we are to give full credit to it.

There is indeed nothing from the Light of Nature Con∣trary hereunto; why we should Disbeleeve it, when it is Reveiled: But yet we are sayd to know it by Faith, because it is Above what Nature alone could have taught.

For, when we see this glorious Fabrick of the World: we might well admire it; but could never know, whence it was, if God had not told us.

For though Naturalists have, with a great deal of Rea∣son, talked of (a 〈 in non-Latin alphabet 〉, or Causa prima) a Common Ma∣ker, or First Cause; which should give Original to all things else: Yet this was but, either from some faint Remains of an ancient Tradition, from Adam and Noah downward to after Ages: Or, atmost be Conjectural, and Groping in the dark; and Guessing at this, as a more likely Supposition, than, That it had Allways been; or, should take its begin∣ning from a Fortuitous Concurse of Atomes.

Page  30Which yet the Wits of this Age, as they would be thought, (or the Fools rather,*) would now cry-up as the more Ra∣tional: Without considering, If they must at lest allow Eternity to Matter; why not rather, to a Wise and Know∣ing Agent:) Onely, because their Wickedness, hath made them think it their Interest, That there be no God (to call them to account for it:) And therefore would fain per∣swade themselves, That there is none. And think there is nothing so Absurd, which they would not rather Beleeve, than That there is a God.

And, what is sayd of the Creation of the World; may be equally applyed to the Immortality of the Soul; the Resurre∣ction of the Body, and the Eternal state of Bliss or Misery here∣after (according as Men have, or have not, approved them∣selves to God;) and others of like nature. Of all which, what ever faint Conjectures, or doubtful Traditions, the Heathen might have from the Light of Nature: they were yet much in the dark,* till Immortality was brought to Light, by the Gospel.

Not that I take pleasure, to Decry, Disparage, Depre∣ciate, or Invalidate, that Light which Nature and Reason afford us, toward Reveiled Truthes. For this, I think, we ought rather to Cherish, to Enforce, and Improve what we can, (rather than to Enervate or Elude;) as of great sub∣serviency to that of Faith. For, while we study to Elude these Arguments; we are so far doing their Work, who would Elude the Scripture too.

For, even where we cannot (from Nature alone) con∣clude an absolute Certainty;* so as to Stop the Mouths of those that love to Cavil,* or (as the Apostle speaks) list to be Contentious: Yet, if this afford us (from considerations Na∣tural and Moral) Probable Arguments, and a Multitude of them, all concurring to shew, That it is not Impossible, not Improbable, but very Likely, that these things May be so; It is a great Preparative to the Beleeving of a Revelation, that says It is so.

Page  31And such Arguments, we find, the Apostles did oft make use of, to very good Purpose, and with very good Success.

A Cloud of Witnesses (though each singly may seem but Cloudy,) may afford a considerable Light; (like the Stel∣lae Nebulosae in the via Lactea.) And Probable Arguments, though not singly Demonstrative; yet, where there be Many of them, and those Concurrent, (and Nothing to the Contrary,) Experience tells us, in affaires of all natures, create at lest Violent Presumption, and oft obtain a firm As∣sent. And 'tis seldome we have a greater Evidence, either for Determining Civil Affairs, or for Stating the Hypothe∣ses of Nature.

There is none of us can Doubt, but that there is such a place as Rome: though we have not seen it, and though, of all those who have Told us so, there is no one who might not possibly have told a Ly. But, a Concurrence of many Probabilities, passeth for a sufficient Proof.

And such Arguments, how ever we now look upon them as not Demonstrative; were yet of such force with the Heathens (who had no better Light to Determine them) at lest with the Wisest of them; that they judged it a mat∣ter, at lest, of great Probability, if not of absolute Certain∣ty, That the Souls of men are Immortal, and, That there is a State of Rewards and Punishments after this Life.

Who shall therefore rise up in Iudgement,*with the men of this Generation, and Condemn them; who disbeleeve it un∣der a greater Light.

But, when all is done; the Fullest and Clearest Evidence, is from Revelation: Whereby, what, to Reason, was very Probable, is, to our Faith, made Certain.

The Jews indeed had some better Knowledge of these things, than the Gentiles had. Not onely their great Rab∣bi's; but even Ordinary persons, and those of the other Sex; According to that of Martha, concerning Lazarus, I know that he shall Rise again in the Resurrection, at the last day.*Page  32 And the Sadduces (before the Resurrection of Christ,* and the full Discovery of the Gospell,) expostulating with Christ, concerning the Resurrection; is an Argument, that, though themselves did disbeleeve it, it was an Opinion commonly received by the rest of the Jews, That the Dead should rise again.

But They had it by Revelation; not, by Natural Light onely.

Now these Great and Momentous Truthes, which God hath vouchsafed thus to make known, we are to Beleeve by Faith.

And that not onely so as to give Credit to them, as mat∣ters of News;* for, thus, the Devils Beleeve; and Tremble:) But, so to Beleeve, as to Live sutably; so to Live, as be∣comes those who Beleeve such things.

Secondly; As we are thus (in general) to beleeve the Word of God: So, particularly, to beleeve the Commands of God; And, so to live, as becomes those that beleeve these to be God's Commands: That is, To Obey them, and Conform our selves unto them; however contrary to our perverse Inclinations.

If Christ command us, To Deny our selves; To take up our Cross and follow him;*To sell all (if need be) and give to the Poor; To Leave House, or Brethren, or Sisters, or Father, or Mother, or Wife, or Lands, for His sake and the Gospell; yea, or Life it self;*To pull out a Right Eye, or Cut off a Right Hand, in case they Offend, (or part with what is as dear to us as these:) We must Obey it.

Thus (among the many Examples in the following Chap∣ter,*) By Faith Abraham, being Called of God, Obeyed; and went out he knew not whither, (forsaking his Countrey, and his Fathers House,* in Obedience to Gods Command;) and Sojourned in the Land of Promise, as in a Strange Land.

*By Faith Abraham, when he was Tryed, Offered up Isaac: And, he that had received the Promises, Offered-up his onely Page  33 begotten Son; Of whom it was sayd,*That in Isaac shall thy Seed be Called. Without disputing, How this was consistent with the Bowels of a Father; or, How unacceptable News it would be to Sarah, when she should hear it; or, How con∣sistent with that great Promise (wherein all the Nations of the Earth were concerned,) That in his Seed, (that is, in Isaac, and what should proceed from him,) all the Nations of the Earth should be Blessed: He presently addressed him∣self to this hard Task, to the Obedience of this unexpected Command: Leaving it to God (who, he knew, was able,*) to Reconcile his own Promise, with his Command.

By Faith, Moses,*chose rather to suffer Affliction with the Chil∣dren of God, than to enjoy the Pleasures of Sin for a Season: Esteeming the Reproach of Christ, greater Riches,*than the Trea∣sures of Egypt.

On the same account, the Three Children, would rather venture on a Firy Furnace; and Daniel, on the Lyons Den; than not Obey the Commands of God. Which here (I sup∣pose) the Apostle intimates, when he tells us of those who (by Faith) stopped the mouths of Lyons,*and Quenched vio∣lence of Fire.

Others were Tortured (〈 in non-Latin alphabet 〉) not accepting delive∣rance; Endured cruell Mockings, and Scourgings,**Bonds and Imprisonments; Were Stoned, were Sawn-asunder, were Tempted,* (or Burned alive,*) were Slain with the Sword; they wandered about in Sheep-skins and Goat-skins; in Deserts,*and Moun∣tains, in Dens and Caves of the Earth; were Destitute, Afflict∣ed, Tormented, &c. rather than not Obey the Commands of God. And thus, through Faith,*obtained a good Report.

Page  34*S. Paul allso, as to himself, I go bound (sayth he) in the Spirit to Jerusalem, not knowing the things that shall befall me there;*Save that the Holy Ghost witnesseth, in every City, that Bonds and Afflictions abide me:*But none of these things move me; neither count I my Life dear unto me; so that I may Full∣fill my Course with joy, and the Ministry which I have received of the Lord Jesus. Nor would he be disswaded (though he knew thus much) from going thither;*Being ready (he tells us) not only to be Bound, but to Dy at Jerusalem, for the Name of the Lord Jesus. So great an Incentive there is in Faith, to the Obedience of Gods Commands.

Thirdly; As we are thus to give heed to the Commands of God; So, to the Threatenings of God likewise, And this is a part of our Living by Faith allso.

By Faith Noah, being moved with Fear, prepared an Ark, for the Saving of his House.* He being warned of God, of things not yet seen, (that the World should be destroyed by a De∣luge, though as yet there appeared no Likelihood of it,) Gave Credit to that Threatening; (while others, its like, Scoffed at it; and at Him too, for giving Credit to it;) and accordingly (by Gods direction) took Care to Avoid it, as to himself and his family, while others perished in it: By which he Condemned the World, and became Heir of the Righ∣teousness which is by Faith.

And I choose to give Instances, all along, in such Examples as are here cited in the following Chapter (Heb. 11.) Because all that Cloud of Witnesses are there designedly brought-in as a Confirmation of what is here asserted, That the Just shall Live by Faith.

Thus Solomon likewise tells us to the same purpose; A Wise man Feareth,*and Departeth from Evill, (Forbears the evill of Sin, and Avoids the evill of Punishment;) But the Fool Rageth and is Confident, (he runs-on without Fear or Wit) A Prudent man Foreseeth the Evil,*and Hideth himself: But the Simple pass on and are Punished.* (Like as it was, when Page  35Moses, from God, threatened the Plague of Hail in Egypt; Who so feared the Lord, amongst the Servants of Pharaoh,*made his Servants and his Cattell to flee into Houses:*But who so re∣garded not the Word of the Lord, (as not beleeving it,) Left his Servants and Cattel in the Field; which were destroyed by the Hail; which Smote all that was in the Field, both Man and Beast.

Now Solomon's Wise man, is the Good man; and his Fool, is the Wicked man. He that makes a Mock of Sin;* to whom it is a Sport to do Mischief.* Who goes on (as Solomon speaks of the Wanton Young-man) as an Ox to the Slaughter,*and a Fool to the Correction of the Stocks:*Till a Dart strike through his Liver; as a Bird that hasteth to the Snare, and knoweth not that it is for his Life.

Not, like the men of Niniveh;*who Repented at the Preach∣ing of Jonas: Who, when Jonah preached, Yet forty days, and Niniveh shall be Destroyed; Beleeved God, and proclaim∣ed a Fast,* and that Every one should turn from the Evill of his ways;*For who can tell (say they) if God will Turn and Re∣pent, that we Perish not?

But rather, like Lot's Sons in Law, when he warned them of the Destruction then coming on Sodome;*He seemed to them as one that Mocked; (and accordingly they mocked at him; they looked upon him as one that talked idly, or but in jest;) till, in good earnest,*God rain'd fire and brimstone on them, and destroyed them.

Much at the same rate with those Scoffers who (as S. Pe∣ter tells us) should come in the last days;*walking after their own Lusts: Laughing at Gods Threatenings, and saying (scof∣fingly) Where is the Promise of his coming? For,*since the Fa∣thers fell asleep, all things continue as they were from the begin∣ning of the Creation: (The grave Fathers, that talked of these things, be Dead and Gone; and the World goes on, as it was wont to do, notwithstanding their Threats.) Who if they be told, from God, by his Ministers, that,*Except they Page  36 Repent, they shall all likewise Perish: They look upon them (as those did on Lot) as a company of Brain-Sick men, that talk idly;*Till suddain Destruction come upon them; as a Thief in the Night (which they did not Expect;) and, as Pain on a Woman in Travail; which they cannot Escape.

*Who first, Walk in the way of the Vngodly, and stand in the Way of Sinners; and then Sit in the Seat of Scorners. Till at length (when 'tis too late) they shall (with those in Wis∣dome) be convinced of their own Folly, and Value the Righ∣teous, whom before they Despised:* When, with Anguish of spirit, they shall say within themselves, (of him, whom before they had in Derision,*and a Proverb of Reproach,) We Fools, accoun∣ted his Life Madness;*and his End without Honour. But, How is He numbred among the Children of God, and his Lot is among the Saints! while, We have wearied our selves in the way of Wic∣kedness and Destruction;*and have not known the Way of the Lord.

Who, when they Hear the words of the Curse; Bless themselves in their Heart,*saying, I shall have Peace, though I walk in the Imagination of my Heart, adding Drunkenness to Thirst; (I shall do well enough,* though I take my pleasure:) But the Lord (saith Moses) will not Spare that man, (he will shew him no mercy,) His Jealousy shall Smoak against him, (who sins thus Presumptuously, and Promiseth himself Peace, notwith∣standing Gods Threatenings;) And all the Curses written in this Book,*shall light upon him. The Lord will Separate him un∣to Evil, out of all the Cities of Israel, (he will Single him out, to make him an Example:*) That others may Hear, and Fear, and do no more Presumptuously. These are those who Beleeve not the Threatenings of God; nor fear to incur his Displeasure.

But, Happy is the man that feareth allways: That so feareth, as to depart from Evill. He that so Feareth the Threatenings of God, as to Avoid his Judgments. And thus to fear, is to Live by Faith.

Fourthly; As we are to beleeve the Threatenings of Page  37 God: So to Beleeve the Promises of God allso: And so to Beleeve them, as to Rest upon them; to fetch Strength and Comfort from them. And this is one great part of a Chri∣stians Living by Faith.

And of This also, we have Examples in the Chapter fol∣lowing.

By Faith, Abraham, sojourned in the Land of Promise (the Promised Land,) as in a strange Countrey;*dwelling in Taber∣nacles as not taking up his Rest there,) with Isaac and Jacob Heirs with him of the same Promise:*Looking for a City which hath Foundations, (a Firm and well Founded City, instead of tbose Flitting Tabernacles,) who's Maker and Builder is God. And his Trusting to these Promises made him so cheerfully to Obey those Commands.

By Faith, Sarah, received Strength, and obtained a Child,*when she was past Age: Because shee judged him Faithful who had Promised. By Faith in the Promise, she was the better qualifyed, to receive the Accomplishment of it.

By Faith, Isaac,*Blessed Jacob and Esau concerning Things to come. Himself Beleeving the Truthe of them.

By Faith, Joseph, when he Died,*made mention of the De∣parture of the Children of Israel out of Egypt, (as Beleeving the Promise of the Land of Canaan,) and gave Commande∣ment concerning his Bones.

With many more, whom I forbear to mention: Who all by Faith, Trusted to the Fullfilling of those Promises which God had made.

And here allso (as we said before) we must so Beleeve, as to act accordingly. And what the Hebrews say of their Language, (Verba Sensus connotant Affectum,) is true of other Languages too: Words of Speculation, imply suitable Action.

We must so Beleeve the Promises of God, as to Trust in him, to Rest upon him, to Depend on him, who hath so Promised.

A Christian Faith, is not so much Fides, as Fiducia: Not barely an Act of the Vnderstanding, but of the Will and Page  38 Affections. And 'tis generally agreed (by better Criticks, than those that Laugh at it,) that 〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉, (which are the Scripture-phrases) is some∣what more than 〈 in non-Latin alphabet 〉. And answers to what in the Old Testament, is called Trusting in God, or Put∣ting our Trust in Him. It is not onely Deo Credere; but Deo Fidere or Considere; (Deo se Credere:) To Trust God, To Commit our selves to him;* as the phrase is (Psal. 10.) The Poor Committeth himself to thee; or, (as the Margin reads it, out of the Hebrew,) Leaves himself to thee. Or (to the same purpose) Leanes upon thee (innititur Deo,) as we have it phra∣sed elsewhere.*Commit thy works unto the Lord: Trust in the Lord with all thy Heart; and Leane not to thy own Vnderstand∣ing. Commit thy way unto the Lord,*Trust in him, and he shall bring it to pass: Or (as the Margin tells us it is in the He∣brew) Roll thy way upon the Lord, (Devolve restuus in Deum:) and (as there it follows) Rest on the Lord,*and Wait patient∣ly for him; (Roll thy self on the Lord, and Rest in him, and Wait patiently:*) For Evil-doers shall be cutt off; But those that Wait on the Lord, shall inherit the Earth.

If any Object (as I find some have done) against this Lan∣guage (as less Significative, and Improper to express the Na∣ture of Faith, and the Workings thereof,) Because, to Rest in God, and Rely on him, to Depend upon him, to Lean on him, to Commit or Leave our selves to him, to Roll our selves upon the Lord, (and the like Scripture Expressions) are but Metaphors.

'Tis true, they are so. But so is allso the greatest part of Humane Discourse. And, if we Bar Metaphors, we must Exclude the greatest part of what is Sayd or Written.

Whatever Author we look into; we shall hardly find One Sentence, that hath not, in it, More Tropes than One.

*When the Psalmist says, The Lord is my Rock, my Fortress, my Strength in whom I will Trust; my Bucler, my Horn of Salva∣tion, and my High Tower: These are all Metaphors; But their Meaning is easily understood.

Page  39And when we Trust a Friend, upon his Word, to Help us in Distress; and tell him, We Rest upon him, We Rely up∣on him, we Depend on him, we Commit our business to him, and Leave it with him; Expecting that he will not Fail us, or Disappoint us, and suffer us to be Vndone, to be Over∣come, to be Run-down, to be Ruined: These are all Meta∣phors; But, of frequent Use, and as Easily Understood, and more Emphatically significative, than if we should Study for Proper Words, (or Coin new ones, when we find none rea∣dy made to our hands,) to signify the same, as Fully, with∣out Trope. And, if we should, according to the Farsy of the Age, (which affects Exotick words, of Latin or French Extraction, rather than good old English, though to the same Sense,) instead of Resting and Relying, make use of Ac∣quiescence and Recumbence; the case is still the same; At lest, the Modish and Romantick Speakers should not find fault with it.

Nor should we look upon it, as Canting, to make use of such Language as the Wisdom of God thinks fit to Teach us in Holy Writ; and which (as is said) we do commonly make use of (without Scruple) in all Humane Affaires.

Bur further; As Living by Faith on Gods Promises, im∣plies a Trusting to him, or Resting on him: So it implies allso a Fetching Strength from him; and a supply of Grace, for the performance of what Duties he requires of us.

Our Saviour tells us, That,*as the Branch cannot bear Fruit of it self, except it abide in the Vine, (and receive supply of Sap, Juice, and Nourishment from it:) So neither We, ex∣cept we abide in Him, (and accordingly receive Supply from him:) For, without him, we can do Nothing.*

And S. Paul tells us, That the Life which he lives, he lives by the Faith of the Son of God;* and that it is not so much Himself that liveth, as Christ liveth in him.

It is of His Fullness that We receive Grace for Grace.*

'Tis the Spirit which he giveth us, that is the Well of Water, Page  40 Springing up to Everlasting Life. And it is, by Faith, that We Draw Water from these Wells of Salvation.*

*When we know not what we should Pray for as we ought; It is this Spirit that helps our Infirmities, and makes Intercession for us.

*When we cannot, of our selves, even Think as we ought: It is God worketh in us, both to Will, and to Do, of his good pleasure.

*Or (as our Church phraseth it) It is by his speciall Grace Preventing us, that he puts into our Minds good Desires; and, by his Continual Help, we bring the same to good Effect.

*Or (as S. Paul of himself) I am Able to do all things, through Christ that strengtheneth mee.

*Now this Strength, from God, we fetch by Faith. If any man lack Wisdome (and the like we may say of other Sup∣plies,*) Let him ask of God, and it shall be given him: But let him ask in Faith,*nothing wavering. Yee Have not, because Ye Ask not;*and Yee Ask and Have not, because yee Ask Amiss. And it is the Prayer of Faith,*that saveth the Sick; (and the like of other Mercies.*) The Word Preached, did not Profit them (who are there spoken of) not being mixed with Faith, in them that heard it.

And, for want of such Exercise of Faith, we may oft Loose those Mercies, which otherwise we might obtain.

And, even in Miraculous Cures, there was somewhat of Faith requisite, to put them into a capacity of Receiving a Cure.* S. Paul, at Lystra, seeing the Cripple, impotent in his feet, (and perceiving that he had Faith to be Healed,) sayd to him,*Stand upright. And Christ, to Mary Magdalene; Thy Faith hath saved thee. And again, to one of the ten Lepers; Thy Faith hath made thee whole.* And, to the Father of the Demoniack,* praying him to have Compassion on them, and heal his Son;*If thou canst Beleeve, saith Christ, all things are pos∣sible to him that Beleeveth; who thereupon replied, Lord, I Beleeve,*help my Vnbelief; and obtained the Cure.

Page  41And, contrarywise, of his own Countrey-men, it is sayd, He did not (or, could not do,) many mighty works there;*Be∣cause of their Vnbelief.

And, though Miracles be now ceased; yet the Effects of Faith are not. And, in pursuance of Gods Promises, That Whatsoever we ask in Prayer, Beleeving, we shall Receive;* We may still expect a suitable Supply. Especially, if we take it with that Limitation, that, If we Ask any thing,*according to his Will; he Heareth us: And will, accordingly, Grant us the things we Ask (in Faith) or, at lest, what shall be Bet∣ter for us. And, this is to Live by Faith.

Now if thus (as is sayd) we can Live by Faith; and, while we be Faithfull in the discharge of our Duty, Trust God up∣on his Promises; and, from Him, Fetch a supply of Strength, and Grace; Direction, and Consolation: This will natu∣rally work in us.

1. An humble Submission to his Will. The Will of the Lord be done. Not, as I will; but, as Thou wilt.*

2. A quiet Contentment in every Condition.*(It is the Lord, let him do what seemeth him good.*We are Less than the Lest of thy Mercies.*Thou hast Punished us Less than our Ini∣quities deserve. Why doth the living man Complain?*It is the Lords Mercy, that we are not Consumed, because his Compassions Fail not.

3. A Patient Waiting Gods leisure. (He that Beleeveth,*maketh not Hast. The Vision is for an Appointed Time, and,*in the end, it will not Ly: Though it Tarry, Wait for it, It will surely come.

4. An Acquiescence in Gods Wisdome, as to Events.*(Cast∣ing our Care upon the Lord; who careth for us.) Not, by a Su∣pine Negligence, or Carelessness, as wholly unconcerned: But, while we are Carefull to do our Duties, leave the Care of Success to God; who hath Promised, That,*He will not leave us, nor forsake us; And,* that All things shall work toge∣ther for Good, to them that love God. So that, if things be Page  42 not just as we could wish; they will at lest by so as God sees Better for us. And, if (singly) some things may seem, for our Hurt; yet (taken all together) they will Work toge∣ther for Good.

5. An assured Hope, that, in the End, All shall be well; how contrary so ever things may seem at present. (As Chil∣dren of faithfull Abraham:*Who, against Hope, Beleeved in Hope,*That he might be the Father of Many Nations: Not considering his own Body,*as now dead; nor the Deadness of Sarah's Womb;*Nor Staggered at the Promise of God, through Vnbelief:*Being fully perswaded, that he who promised, was Able to perform.

And this, both as to the Church of God in general, (That the Gates of Hell shall not prevail against it.*)

*And, as to Our selves in particular. As Knowing, whom we have Trusted; and, that He is Able to Keep what we have Committed to him:* That He who hath Begun a good Work, will perfect it,*unto the day of Jesus Christ: That none is able to pluck us out of our Fathers hand:* That Nothing shall be able to separate us from the Love of God, which is in Christ Jesus our Lord:* That the Lord shall deliver us from Evill Work; and will preserve us to his Heavenly Kingdome: To whom he Glory for ever and ever. Amen.

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