The ninth, tenth, and eleventh books of Mr Jeremiah Burroughs: containing three treatises: I. Of precious faith. II. Of hope. III. The saints walk by faith on earth; by sight in heaven. Being the last sermons that the author preached at Stepney, neer London. / Published by Thomas Goodwyn, William Bridge, Sydrach Sympson, William Adderly, William Greenhil, Philip Nye, John Yates.

Precious Faith.

The Second Epistle of PETER, the first Chapter Part of the first Verse.

To them that have obtained like precious Faith with us.

CHAP. 1.

The Meaning of the Words of the Text.

IN the Preface, or Frontispiece to this Second Epistle (which is sum'd up in these two first Verses) are legible Three Things.

First, A Prescription of the Person Saluting, by his Name Simon Peter: his Condition, a Servant: his Office, an Apo∣stle: his Master, Jesus Christ.

Secondly, A Description of the Persons saluted: To them that have obtained like precious Faith with us, &c.

Thirdly, The Apostolical Benediction, or Salutation it self; Grace and Peace be multiplied unto you, &c.

Those Words which are usefully to be treated on here, are those that relate to the Persons saluted, who are thus Charactarized by the Spirit of the Lord in this Descrip∣tion, To them that have obtained like precious Faith with us.

This Epistle was written and sent to the Jews that were converted and dispersed on the face of the Earth, ge∣nerally to al the converted Jews: Now (no question but) there were many of them that were Rich and Honorable, so that many high Titles might have been attributed unto them; but the Apostle gives them no other Title but this To them that have obtained like precious Faith with us. When we write Epistles, we use in the Superscrip∣tions to give the most respectful Titles to those we write unto that they are capable of, according to their Place and Trust: if we write to any that are Persons of Honor, we usually give them the Title of Honor, as the Honorable ones; yet the Apostle, though he did write to many that were rich and great too, puts no other Title upon them than thus, To them that have obtained like precious Faith with us; accounting this (as indeed it is) to be the most Noble Christian Title, and badg of Honor that he could crown them with, That they have obtained like precious Faith with us.

• ...Precious, Faith.
• ...Faith of price.
• ...And Obtained.

Faith is here compared to a precious Stone, to a goodly Pearl, to a Diamond. And to them that have Obtained, to them that have had precious faith given un∣to them by lot (that's the meaning of the word) That word I say in the Gre••k that you have translated in your Books, [Obtained] it signi∣fies to have a thing by lot* 1.1 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So in the first of Luke,

the ninth verse, it is said of Zacharias he went to burn Incense by lot, it was his lot for to do the work: it's the same word that you have in Luke with that in Peter, which is translated, Obtai∣ned; and so I might shew you divers other places of Scripture where this word is used to have a thing by lot.

To you that have obtained like precious Faith.

To you that by lot have obtained like precious Faith, that's the propriety of the word.

Quest. But you will say, What's the meaning of that, to have it by lot?

Answ. There is much in this for the setting out the blessed condition of Beleevers; there's this in it, the Faith that they have, they have it meerly by the free grace of God, by his Providence, and by his Work, and by no o∣ther cause whatsoever that hath made any difference be∣tween them and unbeleevers; As thus, that which a man hath by lot, there's little or nothing to be attributed to se∣cond causes; as in a Lottery, if one hath a better lot than another, it is not to be attributed at all to his skil that draweth it out, but meerly to be attributed to the Pro∣vidence of God: God in his free Grace did so order things that this man should have a good lot, and the other should not have so good; as when the Lord gave the Land of Canaan to the People of Israel, he gave it, but it was by lot, to the end that they might know that if one man had a better portion than another, it was only the Free grace of God, so that no man could boast himself of it, and say, I am better than you, or I am richer than you, or I am wor••hyer than you; no, it was meerly by Gods free grace and love, and not from any thing in them∣selves: For you have obtained like precious faith with

us, as if the Apostle should say, whereas all the world was in his presence, only God through his free grace made it your lot to have precious faith, that you should be inriched with this unspeakable gift, that this lot should be your portion, and others should have their lot fall to have some part of the Earth, he gives the Earth to the children of men. Take a whol Congregation of Town, all of them to come into the presence of God for to re∣ceive their lot, saith God, I will give such a man such an estate in the world, he shal be a Master of a Ship, and he shall have so much Money or Lands, that shall be his lot; another he comes to have his lot, and he shall have ex∣cellent parts, I'le give him the tongue of the Learned, and so get credit that way; and another he shall be born of such and such Parentage, he shall spring from the Loyns of Nobles, and their blood shall run in his veins: thus God casts from all eternity the lots of men: and there comes another, he shall not have much in this world, but he shall have faith in Jesus, and he shall have Heaven and Eternal Life, that shall be his lot: And thus God from all Eternity gives every one their several lot and portion. Your lot is to have precious Faith, Oh your lot is fallen into a good ground, you have a blessed Inheritance, you were in the presence of God when there were all men be∣fore the Lord, Unbeleevers, Heathens, and Infidels, they were before God, it might have been their lot to have had Faith, and you might have had what they have: No, but it's your lot to have precious Faith, and it is their lot to possess the world. This is the meaning of the word Obtained, and the elegancy of the Phrase is by the Eng∣lish word exceedingly much darkned and eclipsed. Obtained like precious Faith; not only precious faith, but LIKE precious Faith, Like with us; as if the Apostle should say, it's true, we are Apostles, and we have the priviledg in that, that we are the Apostles of Jesus Christ, and are called to this great Office, and so Jesus Christ hath graced us with gifts fit for such an Office

as he hath called us unto, but there's not any one of you, the poorest and meanest Beleever that is, the weakest Christian that is a Beleever, that hath the low∣est parts of you all, but your Faith is like precious with our Faith; God hath in this made you equal with us, though perhaps the Lord hath not given unto you such gifts as to us, though you are not able to preach as we are able to preach; as if the Apostle should say, you have not the gift of miracles as we have, nor call'd to such a publick work; perhaps some of you are servants and yong ones, I but you have the like preci∣ous Faith with us, we own you to be our Brethren, we cannot look upon our selves as at such a great distance, though you be meaner otherwise, yet in regard of Faith (which is the most excellent grace of all) that you have the same with us; he doth not say you have as much faith as we, it may be the Apostles had more faith in degree than many of them, but you have the like precious faith in quality with us, it's of the same na∣ture with ours, and by your Faith you are invested in the same Priviledges that we are, so that the Apostle would teach all such as are eminent Christians, and have more grace and gifts than others, and are imployed in more excellent things than others are, yet he would teach them not to despise the weakest and meanest Chri∣stians, but look upon them with high esteem, as those that have obtained like precious Faith with them, it's a mighty expression that the poorest and meanest Beleever in the world is here rank'd with the Apostles, and so by the same reason may be rank'd with Abraham, Isaac, and Jacob, you have the same precious Faith that they had, and that al the Prophets, Patriarchs, and the Apostles and Martyrs had: This the Apostle speaks to the encourage∣ment of very Babes in Christ that can only cry Abba Fa∣ther with a spirit of faith, To those that have obtained the same precious faith with us. Thus you have the meaning of the words: The precious Doctrinal Truths

which arise▪ from the words thus opened, are these Three.

CHAP. II.

Three Observations raised. The first, That Faith is a Precious Grace: Explained. Wherein is shewed what Faith is.

FIrst, That Faith is a most precious Grace.

Secondly, That the weakest Beleever that is, hath the same precious Faith with the strongest.

Thirdly, The third which ariseth from the propriety of the word, as it is by lot, That God wholly of his free grace without any cause in our selves hath made the difference between others and us. These are the three Points.

I shall principally treat of the preciousness of Faith; and the two following Points will be interwoven in the Prosecution and winding up of this most necessary and alwaies seasonable choice Truth, That Faith it is a most precious Grace, a Diamond, a Jewel of great price: This same Apostle in another place of this Epistle that he writ, the first Chapter, at the 7. Verse, saith, That the very tryal of their faith is much more precious than gold that perisheth; the very tryal of the Faith of the Saints is more precious than Gold, take all the Mines of Gold in the Earth, for a man to have but his Faith tryed is far more worth: now if it be more worth the having ones Faith tried than the Gold of the world, how much worth is Faith it self then? If a man hath Gold he would give somthing to have it tryed by the Touch∣stone; but if it be worth somthing to have it tried, what's the Gold worth if it proves true? Surely Faith is a precious thing, that the very tryal of it is more pre∣cious than Gold. Our Savior saith in 23. of Matt. 23.

verse, speaking of the great things of the Law, (saith he) rebuking the Pharisees that they were so exact in Cummin and Annis, in little things; but for the great things of the Law, as Mercy, and Judgment, and Faith, they neglected: I think it is meant between man and man, but by way of Argument, we may draw a confir∣mation of our Point in hand; If Faith between man and man be one of the great things of the Law, Oh what is our Faith in Jesus Christ! that's one of the great and weighty things of the Gospel, Faith is a most pre∣cious grace. Now for the opening of this, it is necessa∣ry to discover a little what Faith is, and then wherein the preciousness of Faith consists, and so come to the Application and improvement of the Point.

For the first, Faith is a most precious Grace; Faith, what faith? what is Faith?

Briefly thus: This Faith that we are here speaking of, it is that Grace of God whereby the soul receives Jesus Christ, according as he is offered in the Gospel.

Now Jesus Christ is tendered and offered as a full Sa∣vior, in whom all the Grace of God is fountain'd up, that the Lord intends to stream forth and communi∣cate to the Children of men in order to eternal life, and Christ he is ••endered as one that hath all the Fulness of the Grace of God, that God purposeth to give out to all of the election of Grace in order to everlasting Salvati∣on. Now the Soul by Faith is enabled to receive and rest upon Jesus Christ alone; which Grace of God, Christ doth let out and bestow in the Dispensation of those three O••••ces of his, in his Kingly, and Priestly, and Prophetical Offices, there Christ comes in with all the Grace and Goodness of God that the Lord intends for the children of men to save them eternally; it is by Faith the soul comes to apprehend this. First, being emptied of its self, and taken off from resting upon a∣ny creature comforts, broken cisterns, or from any thing in its self; and being enlightned to see into the

fulness and freeness of the Grace of God, that he hath put into his Son, it now comes and gives up its self to Jesus Christ, resigns up it self unto, and rols it self up∣on him, and rests upon him for all the good that God doth thus offer in Christ, so as it is willing to venture it self, to venture all the good it hath, and all it hopes for, it's willing to venture it all upon the Grace that it sees in Jesus Christ, and it satisfies it self in Christ a∣lone: This is the nature of Faith in the general. Now such a Grace as this is, it is more worth than ten thou∣sand worlds; when ever the Lord comes to bless a soul▪ with such a Grace, he doth give that soul more than if he gave it the possession of all that Adam enjoyed on this side Heaven in the morning of his Creation, yea, if he made ten thousand worlds for the sake of this soul, it would not be so much as the giving of the soul this grace of Faith.

CHAP. III.

The Preciousness of Faith discovered: First, It's the fruit of Gods eternal Election. Secondly, It's Precious because it's Faith that first discries land in the storm of a troubled Conscience. Thirdly, Faith is Precious in regard of it's Object.

WHy? you wil say, wherein doth appear the Preci∣ousness of this Grace, that it is worth so much? 1 In the first place it is the friut of Gods Election and therefore Precious, it is the lot (as you heard in the o∣pening of the words) that God in his Free Grace grants to these Souls more than to others, and therefore that place I suppose cannot but be known in the Acts, where it is spoken of those that did beleeve, the Lord added to the Church such as should be saved, in Acts, 2. 41. But

in another place it is said those that were ordained to life beleeved; it's the fruit of Gods ordination to life, And in the 1 Tit. 1 vers. It's called there the faith of Gods Elect; so that it's the first discovery that God from all eternity did separate this creature to do it good; what a Precious thing is that, that which is the first discovery of those eternal thoughts and counsels of love, that God had for the good of such a soul, that he did seperate this soul for himself to eternal life, is not that a precious thing? I say the first discovery of those eternal counsels of God, that he had thoughts concerning thy soul to do it good everlastingly. The soul that God hath set apart for himself from all eternity is in a blessed condition: I, but how can it be konwn, who can know whom God from all eternity, before the foundations of the Earth were laid, did Elect to himself? who can know this? If any one of you could know the Election of another, and the other party did not know it, you would think if I could but go and declare to this soul, that God had eternally Elected him, and make it sure to him, certainly I should be a most acceptable messenger of good news to him; Now Faith is the first thing that God sends to proclaim what these Determinations and Decrees and Counsels of God were for everlasting welfare of this soul from all e∣ternity. God that keeps in his own bosom as I may so say, his eternal purposes a long time, yet when the time comes for him to work Faith, now saith God I will un∣bosom my loves to this soul, and tell it what my heart hath been towards him to al eternity, and I wil send him a Jewel whereby he shal come to understand, that I from al eternity have Elected him to life. Suppose that the greatest man living, should set his heart upon such a man, and resolve that he will employ his Power and Honor and Riches to make such a man his Companion, but alass, the man is in the Prison all this while, well, this great man sends him a Diamond out of his own Crown, and sends it by his own Son to this man in the Prison, go saith

he and carry him this Diamond, and tell him that this Diamond is to testifie to him, that I have set my heart up∣on him, and if I have any Power, Honor, or Riches, to make him great I wil lay it out for him; would not this be a Precious Diamond indeed to this man, if it should come upon such terms as these are, yea if it were but a little peice of Silver, if it came as a token of such a thing, as an earnest penny, it would be more worth than thou∣sands of pounds. Certainly where ever God savingly works Faith in the soul, and sends to this soul and that by the spirit of his own Son; he sends it as a testi∣mony to him, that he hath set his heart upon such a soul and intends for ever to do it good, when ever God wrought Faith in thy soul, he did as much as if he should say to thee, here, take this Grace for a certain argument, that I have set and fixed my heart upon thee from all eternity, and if I have any Power, and Mercy, if I have any Happiness in my self to make thee happy thou shalt be a happy Creature for ever, and take this as a testimony of it and make much of it, now is not this Precious, what's this worth that comes thus unto a soul? All you that have known experimentally, what the work of Faith hath meant in your own souls, take it thus as a sure pledg of Gods infinit eternal loves, and eve∣ry time you meditate and think on the way of Gods wor∣king this Grace in your hearts, be raised in your thoughts to prize and esteem of it, as that that hath come from God as the fruit of his eternal Election: It is the Faith of Gods Eelect, God may give unto a man Riches, and Ships, and good Voyages, and Kingdoms, and this no argument of his eternal love, if he should give him Kingdoms whats that? he might give a man or woman to be King or Queen of all the World, and yet such a one may be the object of his eternal hatred for all that, a vile person, the basest of men. Therefore there is not so much Preciousness in al these things, but when the Lord gives Faith, this is the Evidence of his eternal love, and that's the first thing.

Secondly, For the work of it, it is the first grace that doth discry (as I may so say) Land; when the soul is in the tempest and storm of a troubled conscience (you may make this as a branch of the former) it is the first grace that doth discry Land in the time of the extremi∣ty that the soul is in, and therein the preciousness of it doth consist; the soul that doth understand its own mi∣sery, the danger that it is in, the wrath of God that hangs over it, & then trouble of conscience, so that it is as a man in the midst of a storm and tempest at Sea, and ready to be swallowed up in the waves of woful troubl•• of conscience, it is faith that doth get up upon the top of the mast, and cries, I see Land: you account that a precious thing if you be at Sea, & ready to perish there, and do not know but that you are many hundred Leagues from Land, and yet if when you are ready to perish one get up upon the top of the Mast, and cries, Oh be of good comfort, I see Land, I see such a place, Oh you account that more to you than if so be you had had never so much money gi∣ven you at that time, this is the work of faith, when the soul is in the midst of afflictions and troubles and waves of a troubled conscience tossing of it up and down that it doth apprehend its self ready to be swallowed up in the gulf of eternal dispair, sees it self ready to be plunged into, and swallowed up of the bottomless gulf of eternal misery, at that very time Faith is the grace that gets up upon the Mast, gets up upon some promise or other, and cries to the soul, I see Land, I discry hope of mercy, yet hope of help, though my condition be miserable, though I do apprehend a most dreadful breach between God and my soul, I have apprehended God as an eternal Enemy unto me, and have been afraid that I should have been the soul that should have lyen under the eternal curse of an infinite God, and have been fuel for his provoked wrath to all eternity; but blessed be God I see Land, I discry a way of help for such a soul as I am. Oh how precious is this Faith that doth enable the soul (I say)

to discry hope in the time of the greatest extremities of all; God gives this Grace to the soul to discover hope when the heart is never so low, and ready to be over∣whelmed.

Thirdly, Faith is a most precious Grace in this, That it hath the most excellent and glorious objects that can be, the preciousness of the objects of Faith, shews the preciousness of this Grace. The Object of Faith, what is it? God himself, nay, in a peculiar manner, God re∣conciled, it is God in Christ, it is God manifesting him∣self in his Son, and so God comes to be a more glorious object unto the soul than God taken meerly as he is in himself, the First-being of all things. And except God were an object to Faith, First, he could not be an ob∣ject to the exercise of any other Grace, but in a natural way: as now, if there be not Faith to make God thus to be the object of the soul, if the soul did love God, or fear God, suppose any other grace exercised, if first Faith hath not presented God in this manner, how doth the soul love God? only as the First-Being, and as the Fountain of all Good, and fears God as the great and mighty God of all the World? But now Faith doth present God to the soul as an object in an higher way than otherwise he could be, and so indeed it is Faith that doth form the object for all other Evangelical gra∣ces. Faith is exercised upon God in a way of a Mystery, not in a Natural way; the object of Faith, it is the Son of God, the Second Person in Trinity, God-man, God reconciling the world unto himself, all the mysteries of the Gospel they are the Objects of FAITH, and the Glorious Counsels of God about Mans Eternal Estate, are the objects of FAITH, Such things as eye hath never seen, nor ear hath heard, neither can it enter into the heart of man; that is but a meer man, that hath but Naturals to perceive: These are the things that are the objects of Faith, and indeed till Faith comes in∣to the soul, and presents these glorious objects that are

the most immediate objects of its self, presents them for other graces to work upon, till that time, those that we call graces of Love, and Fear, and Humility, and all those they did but work in a Natural way before: There was a kind of Love, and Fear, and Humility before; but what makes the difference between that love that is but a common grace, or humility a common grace, for there is a kind of love and fear of God, and humility just like un∣to the true saving grace of God; Love, and Fear, and Humility, I say, there is the like to them, yet common graces, and common gifts; but here lies the difference, that before these graces (so we may call them, though but common) they did act upon God in a Natural way; but now Faith doth present God and the mysteries of the Gospel in a supernatural way, in a mysterious way to the soul, so that that love that was acted upon God but meerly as he was the First-Being of all things in a Natu∣ral way, now it acts upon God as the Father of our Lord Jesus Christ; before the soul did fear God but only as a great God, and infinitly above him, now the soul doth fear God as he doth reveal those glorious things in his Son, fears God as a Father, with a filial fear, as being reconciled to him in his Son, So that Faith is a precious grace because the objects of it are so precious, and it is that that doth present the objects of all other graces to them in a supernatural way, and indeed doth make their objects to be supernatural to them, therfore a most precious grace is this grace of Faith.

CHAP. IV.

Fourthly, Faith is precious, because it's that gives a substance to things hoped for, and an evidence of things not seen.

FOurthly, The Grace of Faith is a most precious Grace, because it's that which doth give a substance unto things hoped for, and an evidence to things that are not seen: Heb. 11. 1. there is such a Description of Faith as we have not in all the Book of God besides, Now Faith is the Substance of things hoped for, and the evidence of things not seen: For the opening a little of this, that we may see what abundance of Excellency and preciousness there is in Faith; It is the Substance; the word in* 1.2 the Greek is, that which gives a re∣al substantial being to (things that are hoped for) things that have no reality of being in them∣selves for the present, Faith doth make them real and present to the soul; that's the meaning of this first ex∣pression, The substance of things hoped for, those things that otherwise might seem to be but notions, or imagina∣tions, & fancies, and the conceits of men, faith makes them to be the greatest realities in the world, Faith doth give them a substance, makes them all substantial things: Ma∣ny of you it may be have heard much of the Kingdom of Heaven, of the glory of the soul that is departed, and what body and soul you shall have hereafter with God in Heaven, the vision of God, and the presence of God, and the like: but now if this grace of Faith be not in the soul, these things are but meerly fictions to men, and I fear least they have been so to many, meer imaginations; these are fine things that the Minister speaks of, witty

Notions and curious fancies of men, and such kind of thoughts I fear many have of them: Certainly all carnal hearts are possessed with such kind of thoughts of the Kingdom of Heaven; What tell you me of such things? give me House and Land, and let me enjoy an Estate here in this world, and as for these things they are such as are above us; and such kind of reasonings are the whi∣sperings of some mens spirits: Oh the poor thoughts that men have of the things of the Kingdom of Heaven before Faith comes into the foul; but when Faith comes into the soul, they are made the most real things of any in the world; the soul comes now to see those blessed and glo∣rious things that are revealed in Christ about the King∣dom of Heaven the most real and substantial of any things in the world, and now is ashamed of those vain conceits that it had of those things heretofore, and in∣deed the things of the world are but fancies in the hearts of Beleevers: Here's the change that Faith makes, be∣fore faith came, the things of the world were substantial, and the things of Heaven were imaginations and fancies; but now when Faith comes, the things of the World they are but fancies, and the things of Heaven they are the substantials, for so the Scripture speaks of the things of the World, that it is but much fancy; as it is said of* 1.3 Agrippa, that he came with much fancy: But now for the things of Heaven and Eternal Life, they have a substance in them, a reality in them; so saith the Apostle, Faith is the substance of things hoped for; it reallizeth them to the soul. Further, The sub∣stance of things hoped for; though the things are not for the present in possession, yet it gives a substance to them,

for thee to be in Heaven, and enjoy the presence of God, thou art not now actually in Heaven; I but faith makes it as it were actually done, it makes those things to have a substance (as the word may be translated) a subsi∣stance, it doth give the things of Heaven a present subsi∣stance to thy soul; so the Scripture speaks somtimes of the Kingdom of Heaven, that that is in you; and it was a Speech of Ecolampadius when he lay upon his sick bed, and they bad him think on Heaven, Why, I bless God I am in Heaven already (saith he.) Look as it is with Despair (oppose that to Faith) that makes Hell as pre∣sent to the souls that do despair, one that is in despair doth feel the very wrath of God presently burning upon him, doth not only fear that he shall go to Hell after∣wards, but even feels himself in Hell already: And so it was a speech of Spira, Verily desparation is Hell its self; and many poor people that have layen upon their sick beds, wicked and ungodly men and women that have had horror upon their consciences, they have cryed out that they have been in Hell already. Now as de∣spair on the one side, which is contrary to Faith, hath the power to make Hell torments to be real and present now to the soul; so Faith on the other side, being contrary to it, hath that vertue and efficacie in it to make all the glo∣ry and blessedness of Heaven to be real and substantial to the soul.

I shall proceed to the Second Branch of this Descrip∣tion:

The Evidence of things not seen.

Object. I but are these things certain?

Answ. Yes, Faith gives an Evidence.

Object. I but they are not seen; if Heaven were open to men as it was to Stephen, and I could see Christ at the right hand of the Father as he did, then it were som∣what.

Answ. Saith the Text, Faith is the EVI∣DENCE of things not seen; it is the Demonstrati∣on,

so the word that is tran∣slated* 1.4 in your Books [Evi∣dence] it is a word that signi∣fies to demonstrate and con∣vince by the strongest Argu∣ments that may be; Faith doth convince by Argument, and make things cleer and evident unto the soul, makes them sure and certain unto the soul; it is Faith that gives such a piercing eye that the soul is able to look up to Heaven to the Throne of God, and see Jesus Christ sitting at the right hand of the Father, and making intercession for the soul, to see it as really as if he should see one at the right hand of a Judg presenting a Petition, for certainly Faith hath as piercing an eye as Stephens bodily eye was; God is so able to ele∣vate the eye of the body, as that it shall be able to look up to Heaven, as he did elevate Stephens eye; but certain∣ly Faith (that is the eye of the soul) is capable of a higher Elevation than the eye of the body possibly can be, the bodily eye is precious, that Cristal Pearl that is in a mans eye, what man in the world would give but one of his eyes for any Diamond or Pearl upon Earth? it were an unworthy thing for any to make such an exchange, to give both his eyes, to lose the benefit of those things he sees in Nature, of the Sun, Moon, and Stars, or of the Seas, what man in the world would lose such a benefit? Certainly there is no man would have lost the benefit of that he hath seen, and of his present seeing for a whol world (if he were a wise man.) Now if God hath placed such a thing in ones body that shall be of such great use to discover such great things of God unto us as our eyes do, for by our eyes we come to see the wonderful works of God, and much of God comes to be let into the soul by the eye; you that have been abroad and seen the wonderful works of God, Oh how much of God have been let in, especial∣ly if you have had gracious hear••s, you might have had a∣bundance of God let into your souls by that which you

have seen with your bodily eyes: But now argue a little from the less to the greater, If such a bodily thing as a mans eye hath so much excellency and preciousness in it, and lets in so much of God to the soul, Oh what doth this Diamond that God puts into the soul! how much doth that let in of God to the soul! Then a man comes to see the wonders of Gods Law and Gospel when God gives him an eye of Faith: And there is the like difference be∣tween a man that hath not Faith, and another that hath, it is the same difference as if a man were born blind, or were shut up in a Dungeon, and suddenly this mans eyes should be opened, and he should come and see all the great things of God in the world, this man should behold the glory of the Sun; he had heard talk of the shining of the Sun, and of the Heavens, and of the Stars, and Moon, and Seas, and Trees, and Fields, and beautiful things in the World, but alas he knew not what they meant, only he heard people talk of it, and perhaps he could talk what he heard before; but now his eyes are opened, and he comes to behold all these things: Such a kind of change there is in the hearts of men when God doth put Faith into them, they come to have another eye to let in the great things of Christ, and to see them evidently, such an Evidence that the soul is content to venture all that it hath upon it; such an Evidence hath one that hath faith: howsoever other men will not venture any thing for the things of Eternal Life that they hear preached unto them, they will not venture the parting with any one lust, they will not venture the loss of their Estates, if they have but hopes of gaining never so little a matter by any sinful way, they will not venture the loss of their sinful gain, be∣cause they look not upon these things as real; but when God puts Faith into the soul, saith the soul, take all, I am content to venture my Estate, my Name, my Liberty, all my Comforts, I am content to venture my Soul, I am content to venture Eternity upon this Word of God that doth reveal such things as these are; here's Faith now, so

that you by this may see that Christians that are never so poor and weak, yet they have the same Faith with those that are the most eminent, and wheras there are some that have excellent parts, learned Doctors that can talk more of Faith and Religion, I but they having not Faith to make the evidence to their souls, they will venture no∣thing; whereas you shall have a poor man or woman that works at their daies labor for their dayly bread, to whom God hath given Faith, they will venture more for God and Jesus Christ than your great Doctors: Here's the preciousness of Faith, It is the substance of things hoped for, and the evidence of things not seen. There are ma∣ny things of God that we have made known by Reason, Faith doth elevate Reason, and discover those things more gloriously to us than Reason could do; therefore the Apostle in speaking of the excellency of Faith, saith in Heb. 3. 11. Through Faith we understand that the Worlds were framed; Why do we not understand that without Faith? A man by the light of Nature can know that nothing can be eternal of its self; I but saith the A∣postle, by Faith we know that the Worlds were made; as if he should say thus, Indeed there are many things that you know by the eye of Reason, but when you come to have Faith, you shal know in a higher manner than e∣ver you knew before, Faith will give a new light to all things, all things will become new, there will be a new world; as the difference between the light that there is in Heaven (the place of the blessed) and the light that is here in the world, certainly it's different; now we have the light of the world by the Sun, but in the highest Heavens, there's no Sun there, and yet there's light as much as here, and more too, the blessed Saints in Heaven they have light, and yet they have not the light of the Sun there; there's a great deal of difference between that light and the light of the Sun; as thus, In the night season you have a Candle, and you have light then, I but there's a great deal of difference between the light of a Candle,

and the light of the Sun: so there is a great deal of diffe∣rence between the light of the Sun, and the light of God in the highest Heavens: So there is as much difference be∣tween the light a man hath to understand things by Rea∣son, and of his understanding things by Faith, he under∣stands the same things; as by the light of a Candle I can, see the same things as I can see by the light of the Sun; and so when I come to Heaven, I may see the same things that I see in the World, as the bodies of the Saints, &c. but with another light, the presence of God doth enlighten the place; so Faith is like that Light that is in Heaven, the place of the blessed that doth discover things by the presence of God, it is but indeed the radiation of the Presence of God to the soul. It is a Speech of Luther, Faith is a certain beam of the very Divinity that is shed down into the heart of a Beleever, a Beam of the Divinity, that as God in Heaven by his own presence filling that place with the beams of his own Light, makes it a glorious place of Light; so God comes to the soul and fills the soul with his presence by working faith in it, and so makes it full of light; it is a kind of omnipotent thing, and the vertue of it is inestimable and infinite; so saith Luther (who was a man that was acquainted as much with the excellency of Faith as any man that I know of since the Apostles time,) Thus it's evident what a precious thing Faith is: The Application of the Point follows.

CHAP. V.

Application. What hath been shewed before, may justly make men question whether their Faith be of the right kind. A Note of Tryal laid down.

BY that which hath already been treated on about Faith, it's enough to make many people to be som∣what suspicious whether their Faith be of the right stamp and complexion or no: Faith is a most precious Grace; you have heard how precious it is in divers parti∣culars: Many may go away and think with themselves, Lord, how fa•• is this from my Faith? It's true, that some Faith is higher than others; but know, that the weakest Faith in the world is alike precious, it's of the same nature, though not altogether so glorious, Faith is this precious stone; the difference between this Faith, and the Faith of the most people in the world is as be∣tween the precious Diamond, and the common pebble stone that lies in the streets: You that are Marriners, you see what abundance of little stones there are with fine streaks and curious colors that lie upon the Sea shore somtimes among the shels; it may be children if they should come and see such party color'd smooth stones, they would please them; but now a wise man would think these are but common stones, if you should lade your Ships home with such stones as these, what Fraight would you make? you would lose all your Voyage, and be but laugh'd at for your pains. The truth is, the Faith that must save the soul, is a Diamond, but the Faith of the most people in the world, it is but like the glittering pebble stones; perhaps thou hast many common gifts, and thou thinkest that the••e are the fruits of thy Faith, and ••o thinkest that thy stone is the right because of thy

common gifts: Now when the Lord, that great Lapida∣ry, that shall try stones, when he shall come and try it, and find thy supposed Diamond to be but a Bristol stone, for so there are such stones that children will take to be Diamonds, but they are but soft, they have not the hardness that a Diamond hath, and to endure what the Diamond will: Just so I say it is for a man that shall be perswaded that he hath gotten a Diamond, and thinks he is enriched by it, but when it comes to be examined by the skilful Jeweller, he saith, I will not give you two pence for it, Oh how he will be cast down in his spirit! Oh what dejection will there be in the hearts of men and women hereafter that think they have Faith; if thy Faith prove to be this precious Faith, thou art a blessed Creature for ever whatever thou wantest in this world; but if upon examination that thy Faith prove but as a Bristol stone, prove to be too soft, it would be worth no∣thing at all; it's not enough for a man to say, well, sup∣pose my stone be not just a Diamond, yet is somwhat neer one, and therefore I hope I may have half the price of a Diamond: No, either it must be a right Diamond, or else it is not worth more than an ordinary common stone; so though your Faith should come to be never so neer the true Faith, never so like it, if it should come so neer it as to prove to be the Faith of miracles, at the day of Judg∣ment it would not be worth two pence to you; Oh ther∣fore you had need look to this Precious Faith that you do not content your selves with the common faith of the World that you may find in every high way; for a man to have Faith, and he can swear by it, it's a sign he doth not account it Precious, that he will pawn it upon every action: If a man had a Diamond worth ten thousand pounds, would he pawn it upon every trifle? upon e∣very word? Thou knowest not the worth of thy Faith.

I shall lay down this one thing for a Note to try whe∣ther your Faith be true or no, Certainly the Faith that is this Precious Faith, God in some measure makes the

soul to have a right knowledg of its own self: I mean thus, The soul that thinks it hath Faith (it's true, some may have it and not know it) but if a man or woman doth say, I hope I have got this Precious Faith, if thou canst say thou hopest thou hast it, then certainly this wil be, Thou canst not but esteem of this more than if God had given thee more than ten thousand worlds for thy Portion, Oh then thou seest the infinite riches of the Grace of God towards thy soul in this, then God hath learned thee to admire at his infinite goodness to thee, that he should give thee this infinite Precious Grace of Faith; God doth not give Faith as if a man should give a Dia∣mond into the hands of a fool or child, but if he gives a Diamond, he will say, now look to it, here's a Diamond that may make you a rich man for ever, and therefore look to it that you may improve it: so whensoever God gives this Precious Faith to the soul, he doth give it so when once it is discovered to the soul, for all the while it is not discovered, there Gods hand is upon it, and keeps it safe that the soul shall not lose it; but when Gods hand comes to discover it to the soul, he saith, see to it, here's that which you must live upon, here's that which mu••t bring you to eternal life if ever you be saved, and that soul that hopes it hath Faith and stands and admires at Gods infinite goodness for that grace of his. Now I'le appeal▪ to you but in this one Note; You that hope that you shall be saved by Faith, when were your hearts ta∣ken with this excellency in the grace of Faith? when were you in your Closets in secret blessing God for this? and wondering at Gods goodness because o•• this? ado∣ring and magnifying, and worshiping, and prai••••ng the great Name of God that he hath bestowed such a rich Jewel upon you, that you must profess to the glory of his Name is more to you than if he had given you all that e∣ver he created to possess? If you had done this, it were a good argument that the soul that is so affected with the grace of Faith, though it were a weak Faith, yet that it

were that Precious Faith that is here spoken of in the Text.

CHAP. VI.

Fiftly, Faith is a Precious Grace, because it doth free the soul from the guilt of sin.

EIftly, Faith is a Precious Grace, because it is that Grace that doth free the soul from the guilt of sin: That great Encomium and Commendation that we have o•• Faith so often in Scripture, That we are justified by Faith; that sets out the preciousness of this Grace, it is that grace that doth deliver the soul from the guilt of sin, and no other grace but that doth it; other graces may be the signs of a mans being delivered from the guilt of sin, but there's no grace by which we are delivered from the guilt of sin, but by Faith. A man indeed cannot be de∣livered from the guilt of sin without Repentance, he must repent, but it is not that grace that doth free him from the guilt of his sins, all the Repentance in the world will not do it except Faith comes, so that though without other graces we cannot be freed from the guilt of sin, yet Faith is the thing that doth it, It is not only a grace without which we cannot be freed, but it is that grace by which we come to be freed; we are justified by Faith, the Scrip∣ture speaks; it never saith we are justified by Love, but by Faith, all means under Heaven cannot do it, the soul hath to deal with Christ in the point of Justification on∣ly by his Faith. Luther hath an expression, saith he, In the Point of Justification, there Christ and Faith is all alone, as the Bridegroom and the Bride in the Bed-Chamber are alone; when they come abroad, then they have their train and friends go along with them, but they are alone in the Bed-Chamber▪ so in ou•• Conver∣sation,

in the course of our lives, there we have the ••rain of all other Graces; but the point of Justification is as the Bed-Camber, and there only Christ and Faith, and nothing else is to be: If you bring any thing else to joyn with your Faith in the point of Justification, you spoyl all. There may be much means for the soul to obtain pardon of sin, hearing the Word, many Duties perfor∣ming, all this frees not the soul from guilt, yea, many prayers made, and cries to God for mercy, perhaps many tears shed much sorrow, much trouble, this doth not do it; that which cannot be done by all duties, by all tears shed, by any repentance, by what help Men or Angels can afford, this is done by Faith, and therefore Faith is a most precious Grace: Many a soul hath been a long time under the sence of sin (the spirit o•• bondage) and have been seeking for the pardon of sin, and would give all the World and the things therein, if they had them, for the ob∣taining of the pardon of sin, and deliverance of their souls from those chains of guiltness that are upon them; now when God sends Faith into the soul, the work is present∣ly done, at an instant, in the twinkling of an eye; that which all other means have been diligently and laborious∣ly used for many years, and could not do, that Faith (when it comes into the soul) doth in a moment: A sinner that hath been guilty of the greatest, of the vilest of the most notorious, abominable ••••s in the world, if God comes but once to send Faith into that soul, this Precious Grace, such a soul is immediately as cleer from sin as the child new born (I mean from the guilt of it) yea, and cleerer too a great deal; the first instant that Faith is in the soul, such a sinner that was so vile before, is as cleer from the guilt of sin as ever Abraham, or Isaac, or Jacob was, as any of the Prophets and Apostles, yea, as cleer from the guilt of it as the Saints are in Heaven: Oh what a precious grace is this grace of Faith, that shall make such a mighty change and alteration, that one that before had such a load upon it, and such woful guiltiness, did

apprehend its self to have even the chains of darkness up∣on it, being held by the cords of its own sin, and being bound over to eternal death, comes now in one instant to be freed from all everlastingly, so as it shall never return again upon him: This is the work of Faith in justifying o•• the sinner, and not only freeing thee from the guilt of thy sin, but putting upon thee an everlasting righteous∣ness, and cloathing thee with the white Robes of the Righ∣teousness or Jesus Christ, so that thou standest now before God (all the guilt of thy sin removed) in the cloathes of thy elder Brother Jesus Christ, and so art look'd upon as righteous in and through him, the Lord our Righteous∣ness. Oh Precious is the Grace of Faith: and that's the Fift thing.

CHAP. VII.

Sixtly, Faith is Precious, because it gives an interest in God, in Christ, in the Promises, and in Hea∣ven it self.

SIxtly, The Grace of Faith is precious in this, That it gives the soul an interest in God, in Christ, in all the Promises, and in Heaven its self; it gives the soul I say an interest, not only frees from the guilt of sin, but gives the soul an interest in God, it makes the Infinite, E∣ternal, First-being of all things, the Fountain of all good to be the Portion of it: such a soul can say, My God, and my Lord, by a spirit* 1.5 of Faith, which is a spirit of Applicati∣on. Faith, it is not only a discovering Grace; as was opened, not only the Cristal Eye that le••s into the ••oul glorious objects, but it is an applying grace, an appropriating grace, an uniting grace, it's that which gives thee a right to all the Attributes o•• God; if there be

any thing in God that can make thee rich, that can make thee happy, Faith gives thee right to it, it's thine own; by Faith thou who wert before without a God in the world, had'st no right at all unto him, but indeed wert an enemy to him, now thou comest to have right to all that there is in God, all his power, and his wisdom, and his mercy, and his faithfulness, his holiness and goodness, it's all thine: There is an infinite excellency in this that I am speaking of; but I must not stand to enlarge every thing here, for it must be a very large Subject to shew what all the benefits are we have by Faith: it shall be sufficient to name them together, to shew the lustre and excellency of this Grace of Faith.

So an Interest thou hast in Christ, Christ is thine; that Christ, that God the Father is infinitely satisfied in, he is made thine; if there be any thing that is in Christ can do thee good, any thing that Jesus Christ hath pur∣chased that can make thee happy, it is thine own, thou mayest challenge it as thine own, as thou art made one with Christ: Here's the difference between Faith and o∣ther Graces, Other Graces make the foul to be like to Je∣sus Christ, but Faith makes the soul to be one with Jesus Christ; there's a great deal of difference between those two, to be like another thing, and one with it thy self: thy Patience, thy Humility, thy Heavenly-mindedne••s, makes thee like Jesus Christ; but thy Faith makes thee to be one with Jesus Christ, to be a Member of his Body, to be one as the Husband and the Wife is one, to be one as the ••ranch and the Root of the Vine is one; nay, one neerer than that, for the Scripture saith of Beleevers, That Christ is in them, and they are in Christ; now it is not so with the Branches of the Vine, and the Root; though the Branches be of the Root, yet the Branches are not in the Root; but Beleevers are in Christ, and Christ is in them; you are made one with Jesus Christ, and this oneness will appear more hereafter; Father, I will (saith Christ) tha•• ••hose that thou hast given me, may be

one with thee, as thou and I are one: By being one with the Son thou comest to be one with the Father: and this is the Preciousness of Faith.

Besides, It gives thee an interest in all the precious Pro∣mises, and therefore is Faith precious: as for that, I shall not need to go far from the words of my Text; reade but in the fourth verse of this Chapter, Whereby are given unto us exceeding great and precious Promi∣ses, that by these you might be partakers of the Divine Nature: Here's precious Promises, by which we come co be partakers of the Divine Nature. Certainly that Grace that gives us an interest in precious Promises, by which we come to be partakers of the Divine Nature, that must needs be a precious Grace: As you account such a Voyage, or such a Ship a rich Ship that brings in great ri∣ches from the East Indies, you say, here's a Ship come, is wor••h so many thousand pounds; the Ship is not worth so much, but you account the Ship to be so rich, Why? Because it brings in such rich Commodities as it doth from those Parts: So if a Ship may be called rich because it brings in such rich Commodities, then surely Faith may well be called Precious that brings in all the precious and rich Promises that are more worth than all the riches of both the Indies, yea, all the World: that which gives the soul interest in so many Promises, must needs be pre∣cious. If you should have an interest given to you in Leases, and Bonds, and Bills that had many thousand pounds, you would account them to be precious that should interest you in such Bonds, and Bills, and Leases: Certainly all the Promises of the Gospel are as so many Bonds, and Bills, and Leases, and Conveyances from God to the soul; and it's Faith that brings in all these, and makes all these to be yours; whereas before, you might reade of precious Promises in the Gospel, I but what have you to do with them, they are none of yours? but immediately upon Faiths coming into the soul, all these Promises are made yours, all those precious things in the

Gosyel are made presently over to you; so that now you may reade over the Book of God, and find precious Pro∣mises that were made to any of the Saints of God hereto∣fore, and you may say and plead in Christs Name, Th•• is mine: As men that are carried on by presumption, they may think they have interest in God and Christ, and the Promises, but it's but a delusion: As I remember I have read of a mad man in Athens, that would run to the Shore, and cry of every Ship that came in, This is mine, this is mine, and this is mine, and would have a Book to write them down, and verily was perswaded that all was his; and afterwards when he came to his wits again, he was troubled at it that he had lost so much pleasure and delights: So, many that by presumption are perswaded that they have interest in all the excellent things of God, and of Christ in the Word, and it proves but a meer fan∣cy: But Faith gives indeed a real interest in all those things, so as thou mayest reade over the Word of God, and when thou readest any thing about the excellency of God, I, and this God is my God; and when thou readest any thing about Jesus Christ, any of his excellencies, I, and he is my Savior; and when you read any thing in a∣ny Promises, and all this is mine inheritance; and so of Heaven, it gives thee an interest to all that which any of you have heard or read about the Glory of Heaven, and it is as really thine as any thing thou hast in thy house is thine, and a great deal more real and certain; Holiness indeed may bring thee to the possession of Heaven, and it is necessary for bringing the soul to possess Heaven; but Faith is tha•• which gives thee interest and title to it: one thing may give thee Title to such a piece of Land, but somthing else must give thee possession; Faith gives thee interest and title to Heaven, but Holiness brings thee to it; for without Holiness, no man can see God.

CHAP. VIII.

Seventhly, Faith is precious in regard of the Digni∣ties it puts upon the soul. Dig. 1. It makes a man the Son of God. 2. It makes a man Heir of all the World. 3. It not only makes a man an Heir, but a Co-heir with Christ. 4. It makes free of the New Jerusalem.

SEventhly, The glorious Dignities that Faith puts upon the soul; that proves the preciousness of Faith. Why? What doth it put upon the soul?

It puts this Dignity, So many as received him (saith John) he gave power to become the Sons of God: as in John, 1. to be the Sons of God: that which is transla∣ted in your Books [Power] it loses the elegancy in the English, it is an Authority, they have such a Power as hath a kind of Authority with it, they have Authority to be called the children of God; they can claim this, it's their own by right to be the Sons of God, even to them that beleeve on his Name, saith the Text: other men cal God Father, but they have not that right and Authori∣ty to do it; by what warrant do you do it? But now when you have Faith, by Warrant you may call God Father; you are come to be made the children now of the living God, whereas before thou wert a child of the Devil, yet now thou art a child of the Living God, sons and daughters you are to God, to sit at the ••able o•• God as his children, and his heart is towards you as towards children, you are of Gods Houshold among his children: When you have Faith you come to have this Dignity, for so we are the Children of God by Faith, he puts it upon Faith in the Epistle to the Galatians rather than upon a∣ny thing else.

2 And by this we come likewise to be Heirs, to be the Heirs of all the World: A Beleever as soon as he hath Faith, though never so mean and poor in the World, yet I say he comes to be an Heir of all the World: you have such an expression of Abraham, that you may find in Rom. 4. 13. For the Promise that he should be the Heir of all the World was not to Abraham, or to his Seed through the Law, but through the righteousness of Fai••h, saith the Text. The Promise that he should be the Heir of the World, how was it not through the righteousness of the Law, but the righteousness of Faith; it was through that that Abraham had the Promise of being the Heir of the World: Now by Faith we come to be of the Seed of Abraham, and you know the children inherit their Fathers Estate when they die; And it's not with Abrahams children as it is with others that have the El∣dest to be the Heirs, but every one of Abrahams children inherit the blessing of Abraham. Look what was the re∣al blessing of Abraham, that's the blessing of every child of Abraham: Now Abraham by Faith was made the Heir of the World, then certainly every Beleever that is a child of Abraham, is an Heir of all the World.

You will say, That Beleevers are the Heirs of Hea∣ven.

That indeed we all grant and say that they shall go to Heaven, and are the Heirs of Heaven; but that they should be Heirs of the World, it may be that you have not thought so much of: but yet that's true, th••t the poorest beleever in the World is the Heir of all the World.

You will say, How can that be?

I would put that to you, How was Abraham the Heir of the World? You will say, you have but little of the World. No more had Abraham when the Pro∣mise was made to him; Abraham had nothing in the Land of Canaan but a burying place. Abraham took possession as it were of the World by Canaan, and yet he

had nothing of Canaan but a meer burying place all his life time, and yet he was Heir of all the World; in this way a Beleever is an Heir of all the World; in this way, That certainly he hath right to all the good ••hings in the World so far as may be useful to him, and good for him; thou that art the poorest, hadst thou more of the world than thou hast, it may be you would have less grace, and i•• God should put it to your choice, if you knew all, you would not have more than you have, for God takes care to provide that which is best for thee, and all things are to turn to their good; if thou wantest somwhat of it that others have, yet thy want is turned to some spiritual ad∣vantage; this I dare affirm, That there's no Beleever that wants any thing of the world, but it is made up some way or other: But it is not without probability that this Scripture may be made good that Beleevers shall inherit the World, that there is a time a coming for Be∣leevers to inherit the Earth, though for the present wic∣ked men ••or the most part have it now, Why? Because the world is so defiled with sin, there is such corruptions in the World: but now God is content that even those that he hates, and reprobates many of them, that they should inherit the great things of the World because it's so defil'd; but there's a time a coming ••hat there shall be a restitution of all things, and the corruptions of the World shall be taken away, and sin taken out of the World, when all shall be purged, and the world made fit for the Saints of God, and they shall come to inherit the World, They are the Heirs of all the world now, and shall possess the World when Gods time shall ••ome.

3 And they are not only Heirs, but Heirs toge∣ther with Jesus Christ, Co-heirs; and that's a greater Dignity ••hat is put upon the Saints, and all by Faith. It's a great Dignity for a man, not only to have such an Inheritane given unto him, but to be joyned Fellow-Purchaser with him that it cannot be taken away from him; truly it's as much to be made a Co-heir with Jesus

Christ, We have the right to all things by Faith, the right of Purchase, and the right of Donation, and the right of Inheritance, and this Inheritance joyned to Je∣sus Christ, that if Christ be a right Heir of all the World, then Beleevers are the right Heirs: The Saints they have so much right to all the good things of the World besides Heaven, that if Jesus Christ be a right Heir, then thou art a right Heir, for thou art a Co-heir with the Lord Jesus Christ, and thou hast an interest, thou hast an interest by thine Inheritance, and thy Inheritance is strengthened by the Inheritance of Jesus Christ, as he is the Heir of all things.

4 These Dignities besides many others, as being made free of the new Jerusalem which is above, of which such glorious things are spoken in the Scripture, so many as beleeved they were added to the Church; Oh precious is that Grace that doth put such Dignities and Honors upon the Saints, as this doth, To those that have obtained like precious Faith. And yet besides this.

CHAP. IX.

Eightly, Faith is Precious because it Sanctifies. Ninthly, Because it renews the Image of God, and puts a new life. Tenthly, It's Precious because it puts a quickness upon all other Graces. Ele∣venthly, It's Precious because it puts a Dignity up∣on all the Works of the Saints.

EIghtly, Faith is that Grace that is the clensing and purging Grace, the Sanctifying Grace, the heart is purified by Faith, in Acts, 15. 9. And ye are Sanctified by Faith; all the resolutions that men have against their sin will not clense their hearts from their sin, doth not Sanctifie them; Faith doth it, the exercise of Faith in

one half quarter of an hour doth more purge out sin in the soul, than all mourning and sorrowing and performing of Duties; any thing ••n the World for ••long time can∣not purge out the filth of sin so m••ch as the exercise of Faith will do.

••inthly, It is that that doth renew the Image of God in he soul; it ••s by Faith that we l••ve, that we have any any life. In the Gospel by John, the 20. and the last, These things are written that ye might beleeve that Je∣sus is the Christ, the Son of God; and that beleeving, ye might have life through his Name; he that hath the Son hath l••••e, b••t he hath it by beleeving: you know that Scripture in ••abak••uk, is divers times expressed to the Romans, and to the He••rews, The Just shall live by Faith; some read it thus, with some difference in the Points of the word, The Just by Faith, shall live, or thus, The Just, shall live by Fai••h; and the very poin∣ting of the words w••ll make a great deal o•• di••ference in the reading of it, The just by Faith shall live, make a stop there, and, the j••st, (make a stop there) shall live by Faith. The just by Faith, make a stop there, and then it notes that ••en are made just only by Faith, and by being made just through Faith, now they come to live, they never liv'd before, they were dead before: Or else thus, The just (one that is just) he shall live by his Faith, he shall live, so it doth not note being made just by his Faith, ••ut he comes to live the very life of God now he hath Faith, the life that he hath now, I l••ve (saith Paul) by the Faith of the Son of God; it's by the Faith of the Son of God that we come to live, and that li••e, it's no other but the very beginning o•• Everla∣sting Life; you have ••t many times in Scripture so. ••n the 6. of John, 47. verse, Verily, verily, he that beleeveth on me, hath ever••asting life▪ Mark, the ••ame words we have in divers other ••criptures; you think that he that beleeves ••n Ch••ist, he ••hal have everlasting life, no, not on∣ly so, but he that beleevs in Christ, he hath everlasting li••e,

he hath it now, he doth live the life of Heaven now, he ha••h eternal life beg••nn••ng now in the soul; it's Faith that doth bring for the present everlasting life; thou who before thy Faith wert a dead carrion in the eyes of God, a dead dog, when Faith comes into the ••oul, thou now standest up and dost live, and livest an eternal life, thou hast the ••ame life now that the Saints have in Heaven (the beginning of it) the Kingdom of God is come down into thee, Heaven is come down into thy soul, therefore it is a••d in the place before named that we are made par∣takers of the precious Promises, and by them of the Di∣vine Nature, we come to have the Promises by Faith, and by them to have the Divine Nature put into the soul: And this is the preciousness of Faith; it clenseth the heart from filth and Sanctifies it, it brings a new life, everlasting life, the Divine Nature, it set•• up the image of God in the soul, it puts a Principle of eternal life in the hear••s of sin∣ners. This is that which Faith doth.

Yea tenthly, (Not only brings al other Graces, all o∣ther Graces are but the train of Faith, and the attendants of Faith, as I may so say) but furth••r, It's a Grace that puts a quickness upon all Graces: when other graces be∣gin to grow flat, and lo••e their lustre and brightness; when other Graces begin to abate of their vertue and liveliness, it's Faith that puts a quickness into them all; that re∣vives not only a dead ••oul, but Graces that do seem to lie dead for the present: threfor•• a Learned man Guliel∣mus Parrisiensi•• compares it to a Cristal, That when all other ••e••rls have lost their vigor and excellency, by the meer touch it doth recover the vertue of all precious stones: So Faith, when other Graces have lost their quickness and activeness, then by Faith they are all set on work again, and put into a liveliness and activenss a∣gain; many Christians that have graces, yet have many times their graces lie very dead in their hearts, and for want of the exercise of Faith it is that they lie ••o dead; those Christians that can exercise Faith most, they

are the most lively Christians, they have alwaies their Graces fresh, lively, vigorous, and in the full vertue of them by the exercise of Faith; you may find this by experience, If when you find your selves dead and dull, and you find not the vertue of Humility and Patience, the way is to strengthen your Faith, and quicken that, and that will stir up all other Graces: And that's ano∣ther Excellency. That's Precious Faith then that hath such a precious work in the soul.

XI. And yet further, Faith is Precious in this, That as it quickens up all, and inlivens all, so it's that which doth put a dignity upon all the Works of the Saints: Faith doth Nobilitate any work that the children of God do, and makes all to be acceptable unto God: You know what's said of the Faith of Abel, in Hebrews, 11. you may read there the large Commen∣dation of Faith, And by Faith▪ Abel did offer a Sacrifice more acceptable than that of Cain: What was that which made the Sacrifice of Abel more acceptable than Cain's? It was Faith: So a man that is not a Be∣leever, perhaps may do a thing that for the matter of it may be as good as a Beleever doth; I but this is not ac∣cepted of before thou beest a Beleever, all that thou dost is rejected by God, it is rejected in order to eter∣nal life, the Lord doth not accept of what is done, so as to accept of thee for life; he cannot be well pleased with what's done, it's true, there may be somwhat done that may take away some hindrance of the work of Faith, but to say that God is well pleased with thee, it cannot be until thou beest a Beleever; it may be that that may be less sin, and materially good, and so it's thy duty to do it, howsoever do not say, What shall we do nothing then, being Unbeleevers? Thou must do whatsoever God requires of thee, it's materially good; but take all together, and thou canst not be said to please God with∣out Faith; saith the Scripture, Without Faith it's im∣possible to please God, not only thou dost not please

God, but it's impossible; thou thinkest that if thou hast good meanings and good desires, and thou art sorry for what thou hast done, and thou comest to Church and hearest the Word, and art just in thy dealings with men (and the like) this doth not please God without Faith, it's not possible for thee to please God: Do not tell me what thou dost, but what's the Principle that thou dost these by; thou mayest live better than thou hast done, ther may be many things in thy actions mended; but yet if thy state and condition be not changed by being brought into Jesus Christ, that which thou doest is not accepted, it's Faith puts an acceptation upon that we do: Luther hath such an expression concerning Faith (he that had so much himself, and therefore admires it so much the more) saith he, The actions of the poorest Milk-maid, the poo∣rest Servant, are more glorious than all that Alexander, or Julius Caesar, or those famous Conquerors that con∣quered almost all the world; the actions of the poorest Servant but milking a Cow, or sweeping a house, is more honorable in the eyes of God▪ than those were, if these Servants be Beleevers, and do what they do out of Faith, it is more honorable because it is out of Faith: For so Faith doth not only set the soul on work to close with God, but sets it on work to perform all things, and thy duties are accepted of God, and they are a sweet sa∣vor in the nostrils of God, that broken Prayer of thine, though thou art not able in words to express thy self, but by breathing and panting out thy heart to God, and co∣ming from Faith, it's more accepted than all the glorious works that all the Hypocrites in the world do, or possibly can do; it's Faith that brings acceptation not only to our persons, but actions, it ingraciates a person and his duties at the Throne of Grace; and that's a precious Grace: Is not that worth a world that shall make our poor, mean, low, nothing-services that we tender up to God to be ac∣cepted of him; this is only by the grace of Faith.

CHAP. X.

In the Twelfth place, Faith is precious because it en∣ableth the soul to do glorious things. 1 It prevai∣leth w••th God. 2 It resisteth tempta••ions. 3 It raiseth above discouragements. 4 It can rejoyce in tribulations. 5 It can overcome the world. 6 It can look upon the face of the holy and just God, and of death with joy.

XII AGain, Faith, it's that thing that doth enable the soul to do most glorious things, not only puts acceptation upon our meanest things, but it's that which gives power and strength to the soul to do great things: The meanest Beleever is able to do great things by Faith; you know what great thi••gs were done by Faith in Hebrews, 11. read when you come at home that Chapter, for it is suitable to be read after such a Sermon as this is, it's a little Chronicl•• of Faiths Worthies, and their Acts, you may see what glorious actions were done by Faith; but it may be when you reade that Scripture, some of you may be discouraged in some things, and think surely we shall never be able to do such things as those were: I desire you to take (in reading over that Chapter) special notice of one verse there, that is the 33. verse, Who through Faith subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the mou••hs of Lyons, quenched the violence of Fire, escaped the edg of the Sword, out of weakness were made strong, waxed valiant in sight, turned to flight the Armies of the Ali∣ans: you will say, th••se are great things, what do these concern us? who through Faith subdued Kingdoms, stopped the mouths of Lyons, here's a glorious work of Faith; but mark ver. 33. between subduing of King∣doms,

and stopp••ng the mouths of Lyons, you have here, wrought Righteousness, obtained the Promises: it may be thou canst not subdue a Kingdom, nor stop the mouths o•• Lyons, I but thou canst work Righteousness, and ob∣tain the Promises by thy Faith, and these two are put in the middle, as being of the same Nature, as great an excel∣lency as subduing Kingdoms, and stopping the mouths of Lyons; and yet who knows w••at the Faith of poor peo∣ple may do▪ though thou canst not go into the field to fight against the Enemies of this Nation, yet by Faith thou mayest subdue them, and make them thy footstool, and stop the mouths of Lyons that come roa∣ring and rag••ng to swallow up the Servant•• of God: But particularly what Faith can do, such a man is commen∣ded for excellent abilities, why what can he do more than others? so you speak of Faith that it is so precious, why what can it do? It can do this:

1▪ Prevail as a Prince with God in prayer, it's the prayer of Faith that can prevail; if any prayer prevails with God it is through Faith, it can overcome God, and prevail as a Prince with him, to have ••rom God what it would have, O woman, great is thy Faith, be it unto thee as thou wil••, saith Christ to the poor woman; as if Christ should ••ay, nay woman, if so be that thou hast Faith, and work by Faith, there is no gainsaying of thee, thou mayest prevail to have any thing th••t thou wilt, great is thy Faith, be it unto thee as thou wilt, •••• any people are set upon their wills, Oh they are very wilful, why here's the bes•• way for any man or woman to have their wills; it was said therefore o•• Luther, he could do what∣soever he would do, because he was a man ••o ••ull of Faith.

2 And again, Faith, it is that Grace which hath the power to resist temp••ations: In Ephesians, 6. 16. it's the shield there that hath the power to quench the fiery darts of the Devil: it's a very strange expression, the Devils darts, and he darts fiery darts; and Faith is not

only a shield to fence them off, but to quench the fiery darts; why, what power hath a shield to quench fire? Faith hath not only strength to beat off darts, but to quench fiery darts: as now the enemies have an art to shoot red hot fire-iron-bullets into a Town; such kind of darts or bolts the Devil shoots upon the souls of the Saints, and therefore if they have not a shield that would quench them, they were like to be overcome; so let the darts of the Devil come never so hot, yet Faith is the shield that will quench them: many of you com∣plain when you are overcome, Oh the Devil overcome me, the temptations of the Devil are strong; why, how came they to be strong? Oh thou hast not the right shield to quench them; perhaps thou hast the shield of resolution, that thou wilt do thus and thus, better than e∣ver thou hast done; I but, when it comes to the fiery darts of the Devil, then they prevail, they have the shield of their resolutions, but they have not the shield of Faith, it's Faith that is able to resist temptations, and it's Faith that doth dispel fears, as Tertullian hath such an expression, Faith doth not fear hunger; it's Faith that doth overcome all kind of fear whatsoever, as might be shewed more largely, but I shall hasten to the follow∣ing Particulars.

3 It's Faith that doth raise above all discourage∣ments; that's the Grace that doth it, and carries the soul through all kind of difficulties: There's many things comes in the way of the soul to discourage it, it may be Sence saith it cannot be; and Reason saith, how can it possibly be? and the World saith, it shall not be; but Faith comes and saith, it shall be: after Reason hath concluded against it, and Sence hath concluded against it, and all the World hath concluded against a thing, saith Faith, I but, for all this, it shall be done. It keeps up the head above water in the midst of waves and tempests though the body be under: Oh the Saints of God in for∣mer times had discouragements enough had they not been

kept up by Faith, which we shal shew more cleerly here∣after. Take both these in the example of that Father; What discouragement might Abraham have had in the offering up of his Son, especially that great discourage∣ment, what shall become of the Promise of God? well saith Abraham to his Servants, I and the lad will go yonder, stay you here, and I and the lad will go and come again; why Isaac was to be sacrificed and burnt to ashes, and yet saith Abraham, I and the lad will come a∣gain; as if Abraham should say to Isaac, I must have you to be burnt to ashes, but yet I must come again with the lad; and in this child all the Nations in the World must be blessed, God hath promised and though he be burnt to ashes yet he must come again, Faith will bring a live Isaac out of the ashes; and it's a sign that people are not acquainted with this Heroical Grace of Faith that are so presently discouraged with every little thing, if they meet with a work that is but a little difficult they give over; Faith will break through difficulties, as that in the 11. to the Hebrews, about the 34. verse, and afterwards you may see what difficulties thousands did break through by their Faith; let the means be ne∣ver so smal that God would have us to use, though the means come never so much under the thing we use the means for, yet Faith will carry it through, and indeed it is so much the more glorious by how much the weaker the means are, and therefore that's observable in the 11. of the Hebrews: You shall find in Joshua's Faith, that by Faith he did pull down the walls of Jerico: Now somtimes I have wondered with my self why it is that Joshua having Faith at one time to cause the Sun to stand still in the Firmament, but when the Holy Ghost commends his faith, he doth not say that the Sun stood still in the Firmament, but by Faith the walls of Jerico fell down; I cannot think of any other reason but this, Because that was an extraordinary work; yet Joshua had to deal with God in it in an extraordinary manner

indeed there, and it was a sudden work of God in raising of his heart to such a Faith: but that of Jerico, it was a thing that had more discouragements, as no work could have the like; as could any conceive that here's a strong City that had strong walls, and these must fall to the ground; How? He must have a company of Priests to go toating and blowing round about the walls, and this must be the means to bring down the walls of the City; certainly those in Jerico could not but laugh at them, be∣cause it was a thing so contrary to sense, and such a poor weak means: but the Faith of Joshua is commended so much the more, as if God should say, well, my servant Joshua, when I set him about such a work that was so difficult, and all the means he had was but a few Rams horns to do it, and yet he goes on by Faith and beleeves it, and at length got down the walls of Jerico: So when God sets us about great, works, if means fail, or if they seem to come too short, yet Faith will carry through all; and this is the honor of it, and if by Faith we can be carried through a work, when the means is weak, and poor, and mean; Oh this is that which God accounts to be honorable, it's the glory of Faith to do this.

4 And Faith what can it do? you say, It will rejoyce in tribulations, and knows how to make up all our wants in God himself; let afflictions be never so great, it knows how to rejoyce, it can see day through a little crevis: in Rom. 5. We rejoyce in tribulations; other men may be patient in tribulations, but Faith makes us to rejoyce, and toglory in tribulations; they are an hun∣dred degrees further than Patience; it's not enough for a Beleever to be patient in tribulations, but to rejoyce and glory in tribulations, to be exceeding glad.

5 Do you say what can it do? It can overcome the World: This is our victory, even our Faith, whereby we overcome the World, saith the Apostle; it lifts the Beleever above all the things in the world, above the fa∣vor, frowns, and fears of the world; it overcomes the

world, not only because it keeps the world from doing it mischief, but it can make use of the world for it's own good; we are more than conquerers through Christ.

6 Would you know what Faith can do? It can look upon the face of the holy and just God with joy, and upon the face of death, and of judgment with joy: let God appear in his infinite Holiness and Justice before the soul, yet by Faith the soul can be enabled to look upon the face of the holy and righteous God with joy: Oh how precious is this Grace of Faith, and as we go a∣long we may see that certainly the Faith of the greatest part of the world is not true Faith, the ordinary common Faith is not this true Faith; we may have ordinary stones in the street, but this Jewel is a rare thing. There are divers things yet that I intended for the opening a lit∣tle more of the preciousness of this Grace.

CHAP. XI.

XIII. Faith is precious, because it's the special▪ Grace that glorifies God most.

I Shall briefly ad some few Particulars more in Faiths Commendation, and then come to some Application, for indeed the opening of the Point hath had application in it.

XIII. Wherefore in the next place, Faith is the special Grace that glorifies God, no Grace glorifies God so as Faith doth; we glorifie God by our Humility, and by our Patience, by the exercise of every Grace God hath honor, but by no grace ••o much honor as by Faith; therefore it is said of Abraham in Rom. 4. Abraham be∣leeved and glorified God, he glorified God in beleeving; hence it is that Christ tels us that this is the work that God would have us to do, even your Faith, to beleeve, this is

the great work of all, that which brings glory unto God more than any thing else, and the truth is, there's nothing glorifies God but beleeving; and other graces as they have the vertue and excellency of Faith in them, so they glo∣rifie Gods Name, Faith gives glory to God in a peculiar way, it gives God the glory of many of his attributes to∣gether, it gives him the glory of his Truth and Faithful∣ness, God stands much upon the glory of those, it gives him the glory of his Power by resting upon him, and the glory of his Mercy, these three Attributes especially. It's a great honor that's put upon God, and the soul∣worship that the Creature is able to worship God with∣al, for a soul to cast its self, and to venture its self for all its present good, and eternal good upon a meer word of God, though it sees nothing else for it, yea, though it see many things making against it, yet if it hath but once a word, it can venture its eternal estate upon that word; this is a mighty Honor that is given to God: A man would account himself much honored if a man should venture his life and his estate upon a mans meer word, up∣on a mans faithfulness, that if so be that he should fail him, it were as much as his life were worth: Why God accounts himself exceedingly honored in this, when thou canst rest thy soul upon his meer faithfulness, that in the midst of temptations and of all tryals and oppositions, yet thou canst venture thy soul upon him, and canst say, though he kill me, yet will I trust in him. Many poor Christians, they are afraid to beleeve; they are not afraid to go to Prayer and hear the Word, and walking in the duties of obedience to other Commandements, but when they come to beleeve they are afraid to beleeve; why art thou afraid to do that which God accounts the grea∣test glory to his Name of all the things that thou canst do? God is not so well pleased in any action that thou canst do, as in the action of casting thy soul upon him, and ven∣turing thy eternal estate upon his free Promise.

And it's a special honoring of God in this, because by

the grace of Faith God attains that which his special de∣sign is for the magnifying of, his own Name; what is the great design that God hath in the world but the magnify∣ing of the riches of his free grace? that's that which God aims at above all; it's true, if God will have a world, he must put forth his Almighty Power to make this World, and if he will have a world he must order and guide things in the world to keep them from confusion, there he mag∣nifies his wisdom, and he must preserve his Creatures if he means to have a World continue any time; and here he magnifies his goodness: I but there is a further design that God hath in making of the World; it is, That he might have some of his Creatures to all eternity magnify∣ing of the riches of his free Grace; that's the great de∣sign, and all the other things that ever God did do here in this World, are some way or other in order to this; but the top of all that which God aimed at in making the World, is that he might have some Creatures that might magnifie the riches of his free Grace to all Eternity. Now what Grace in the heart of man doth serve so immedi∣ately for the magnifying of Gods free grace as the grace of Faith? and how doth God attain to the glory of this design of his, but by Faith? that's the Grace that lifts up the glory of Gods free grace in his Son; and therefore it's precious, because of all Graces it is that which glorifies God: and did Christians but understand this, were they but convinc'd of this, they would be as much afraid of Unbeleef as any other sin, you would (I say) fear the sin of Unbeleef, as well as fear the sin of Theft, or of Swea∣ring, or Blaspheming, or Murder, or Adultery. If there should be a temptation to Adultery, or Uncleanness, or Blasphemy, your hearts would tremble at it, why? be∣cause you think these are great dishonors to God: now when there comes a temptation to Unbeleef, your hearts should shake as much at that; for if Faith be the great Grace that doth glorifie God, then Unbeleef is the great Sin that doth dishonor God in the World.

CHAP. XII.

XIV. Faith is a precious Grace, because it puts the Beleever into a state of happiness that he can never lose.

XIV. I Shall hasten: Faith is a precious Grace, Be∣cause it puts the Beleever into an estate of happiness that it can never lose: Now that's precious, all the Graces that Adam had did not put him into such a condition; Adam had the Image of God, he was made according to Gods Image in Holiness and Righteousness; but all the Holiness that Adam had in Innocency did not put him into an immutable condition, into an eternal e∣state, but so as he might lose it; yet Faith puts the soul into an estate of happiness that it can never lose; and hence it's said, That we are kept by the power of God (but it's by Faith) to Salvation: the Power of God it doth not ••eep us unto Salvation, but by Faith the Po∣wer of God keeps us as in a Garrison to Salvation; it's Faith that makes all other Graces that they cannot be lost, because it catches hold upon such a Principle, such a Fountain of Spiritual life: here's the Ground of it, why the state of a Christian is a state of Happiness that cannot be lost, whereas the Graces of Adam were.

The Reason is this:

Adam had Grace given to him by God, and the Prin∣ciple▪ of his life was put into him, he had the Principle of his Spiritual life in him; as a watch hath the Springs put in it to move, so Adams Graces were put into him, as the Principle of his life: But now a Christian hath Grace put into him as Adam had, but the Principle of his life it is still in another, in Jesus Christ his head that he is united to by Faith, and Faith is the Grace where∣by

the soul goes out of it self to fetch a Principle of life and lives upon a Principle of life out of its self, but lives in its Head Christ, and so it's not out of its self, that is out of the same mystical body, but out of its self, out of its own soul.

Faith doth not only fetch life from Christ at first, but it is the Grace▪ that continually fetches life from Jesus Christ the Head; and hence it is that by Faith the state of a Christian comes to be better than the state of Adam was in Innocency before ever he sinned against God: This is a Precious Grace, whereby we come not only to be united to the Fountain and Root of Life, but where∣by we come to fetch a continual supply of Life, there∣fore certainly a Christian cannot perish, because that now he lives by a Principle of life that is without himself, in Christ, and he hath this Grace put into him to fetch life continually from him.

CHAP. XIII.

XV. Faith is precious in this, That it's the only condition of the Second Covenant.

XV. THe last thing of all that shews the precious∣ness of this Grace of Faith is this, That it is the only Condition of the Second Covenant: So God loved the World that he sent forth his only begotten Son, that whosoever beleeved should not perish, but have e∣verlasting Life: The Condition of the first Covenant was, Do this and live; the Condition of the Second Covenant, it is, Beleeve and Live: Faith is the only Condition of the Second Covenant, therefore it is that which doth interest the soul in all the rich treasures, that there are in the second Covenant: Now all the good of a Christian consists in the benefit of the Second Cove∣nant;

whatsoever riches a Christian hath, it is a fruit of the Second Covenant, it comes from that, all the com∣fort of a Saint is in the Covenant of Grace that God hath made with him: now it is Faith only that is the condi∣tion of the Second Covenant that God hath made with the soul in Jesus Christ, he requires nothing as the con∣dition of it, all the works of preparation that there are before, are not at all the condition of the Second Co∣venant, no nor the works of Sanctification are not the conditions of it; the works of Preparation are only such things as without which we cannot come to have Faith; as thus, We cannot have Faith but we must come to know what Christ is, and we must know that Christ is a Savior, and from what he saves us; and we must be sensible of them, and not only know them, but be affected with them: these are things that do necessa∣rily go before Faith, but not as any conditions. Works of Preparation are not the condition of the Second Co∣venant, and works of Sanctification are the condition of a justified person, but not the condition of Justification, not the condition of the Covenant that God hath made with us in Christ, rather the fruits of the Covenant than the condition of it: all the works of Sanctification they flow from the Covenant, and Faith that's the Grace that is the condition of it, and God uses this Grace to be the condition of the Second Covenant, because hereby God doth manifest more the glory of his free Grace than before, because the Creature may not boast, because the Covenant may be free, therefore it is that God hath cho∣sen Faith to be the condition of the Covenant because it may be free; if so be that God had chosen other Graces, it would not have been so free as by choosing Faith, for other graces are graces that are indeed the renewal of that which Adam had in Innoceney at first, the Image of God that Adam had there, but Faith doth but go out of it self to another, that's the proper Grace of Faith, and therefore this doth shew the freeness of the Covenant of

Grace, more than if other graces had been the condition of the Covenant; Faith, it's but the hand to receive, it's not the condition of the Covenant so as works were before in Adam, for this now is not the condition as a work nei∣ther; it's one of the meanest works in its self, take it in its own nature, its that which doth abase man as much as any thing that is, it is a Grace whereby man goes out of himself for all his good, and receives it of another, but the excellency consists in this, In that it is an Instrument to fetch so much good to the soul; there lies the excel∣lency of it: so that it is a condition, but not a condition meerly as it is a work in its self, but as an instrument that God hath appointed to fetch in from Jesus Christ, so it comes to be the condition of the Covenant, and this is most sutable to a Covenant of free Grace, the most su∣table condition that possibly could be; and hence it is that God would have this to be the condition of the Co∣venant because it is sure, it could not have been so sure if other Graces had been the condition of it, because other Graces could not assure the heart of that perfect Righte∣ousness to stand before an infinite, just, and holy God, so as this can do; other Graces if they be weak, and have imperfections in them, the soul is presently at a stand, and knows not what to do, how can they be fit to be ten∣dered up to an infinite holy God? but now Faith, though it be never so weak and imperfect the soul needs not be at stand because of this, because it's a hand to fetch in that which is perfect; now a weak hand may receive a rich Jewel as well as a strong hand, a weak hand cannot work so well as a strong hand, but a weak hand can take a pre∣cious thing as wel as a strong hand; now therfore I say the Covenant is more sure, becaus Faith is the condition of it, for though it be never so weak, yet this is the proper work to fetch and receive in a perfect Righteousness.

And the soul is not liable to so many temptations if it understand things aright upon the knowledg of Faith be∣ing the condition of the Covenant, as when it appre∣hends

other graces to be the condition of the Covenant; as thus, Many that are weak, and not understanding aright the Covenant of Grace, they do think indeed that God will have mercy upon them, that is, if they were so deli∣vered from their corruptions, and have so much Power a∣gainst their sins, or if they were able to perform duties in such and such a manner, then they think God would have mercy upon them, and it is very Natural to a man to think that God will have mercy upon him, upon no other terms but upon his obedience, and his duties, and upon his corruptions that he doth overcome; I say, this is ve∣ry natural, why? because it was once the condition of the Covenant God dealt with Adam in a Natural way sutable to a rational Creature, the first Covenant, and the condition of it was that which was sutable to the Na∣ture of a rational Creature, and so God dealt with him in a Natural way: now men that are yet natural, ••hey have some apprehension of God, and would fain have peace with God, and pardon or their sins, they are very proue to conceive that they are to deal with God in a Natural way, that is, if I overcome my sins, God will have mercy upon me, I say, this is to look upon God as if he would deal with thee in a natural way▪ and by this thou comest to mistake: but when we come to understand the Covenant aright, that God doth not shew mercy to the soul upon this condition of overcoming corruptions, and performing of Duties, though it's true, whersoever there is Faith, th••re will be this; but when the soul comes to understand that God doth not deal with the soul upon this condition, but the condition is to go out of its self, and beleeve in a Mediator, and to fetch Righteousness from another; this doth help the soul against many temptations, and one that comes to understand the way of the Covenant aright, they are mightily delivered from many temptations that other Christians are pestered with; ••o that this is the excellency of Faith, That it is the only Condition of the Second Covenant.

CHAP. XIV.

Use 1. Faith is a rare thing. Use 2. Is of comfort to tho••e on whom God hath bestowed Faith. Use 3 Is of Encouragement to those that are seeking after Faith. Use 4. Be so in love with this Grace of Faith, as to be restless till you know you have it.

Ʋse 1 NOW then to wind up all in a little further Application of all, besides that which we have said already, That if this be the Faith that is spoken of, then certainly Faith is very rare, and we might make it to be one particular for the opening of the preciousness of Faith, it may appear to be precious that it is so rare; as precious stones you know are accounted precious for their rarity: And from what hath been said, we may very well conclude, that Faith is Precious; as in 1 Sam. 1. at the beginning, it is said that the Word of God was preci∣ous in those daies: Is it not Precious in these daies? Oh yes, it's a Precious Jewel: but in those daies the Word was Precious, that is, it was very rare, there was very little of the Word of God in those daies, and therefore precious: so we may well say, that Faith is a Precious Grace, because there is very little of it, yea, and when the Son of man shall come, shall he find Faith upon the Earth? little Faith will be found upon the Earth when Jesus Christ shall come, we all Prof••ss our selves to be∣leeve in Je••us Christ, but when as Christ, that great La∣pidary (a•• I may so say) shall come to try our precious stone whether it be right or no, most wil prove to be false, and all these Particulars that I have opened in the preci∣ousness of Faith wil be as ••o many Particulars to try our Faith.

Ʋse 2. Ʋse of Comfort. But in the Second place,

The Consideration of this Point is a matter of exceeding Comfort to all the people of God, to all Beleevers up∣on whom the Lord hath bestowed this Precious Faith; perhaps the Lord hath not bestowed upon you Gold or Silver, and given you Jewels to hang about your necks to adorn you as others have; I but he hath given you this Jewel of Faith, and indeed this is instead of all, all Ri∣ches are comprehended in this Jewel of Faith, and many a poor man or woman that God gives but little of outward things, yet in giving them Faith the Lord makes such a one to be rich; hence in the second chapter of James, the fift verse, Hearken, my beloved Brethren; as a thing that should comfort the hearts of poor people, as a thing of wonder, and of great comfort, Hearken, my beloved Brethren, so I say to you that are poor in the world, and have little of the riches of the world, hearken to this consolation, Hath not God chosen you that are poor to be rich in Faith? Suppose God had given you all the riches of the World and denied you this Pearl, you had been a miserable Creature without it, but certainly this makes you happy, it's better than all, and by this thou mayest have a supply of all; do but consider of these Particulars in this use of Comfort. This precious Jew∣el of Faith, it's instead of all Riches, it's better than all the Riches in the world, it's that which gives thee right to all the Riches of the World, and it's that whereby thou mayest have a supply of all things according to thy neces∣sity, and thou needest not fear any evil, for thou hast that within thee that may help against any kind of evil that thou conceivest thy self to be in danger of. God hath laid that within thine own soul that may help against any kind of evil that possibly can befal thee here in this Life, and therefore thy heart may be com••orted. God doth expect that his Saints on whom he bestows this precious Jewel, though they find little elie that they have from God, he doth expect that they should be satisfied in this, and accompt it a good Portion, and a goodly Inheritance

in that they have such a Jewel as this is.

Use 3. Of Encouragement. Further, It may be a mighty Encouragement to all those that are seeking after this Grace of Faith, when they hear what a precious Jew∣el this Grace is: Is there any one whose heart the Lord hath begun to strike, that now he is seeking after to get Faith? they see the breach that sin hath made between God and their souls, and they hear that God hath made a gracious Covenant of Life and Salvation to Beleevers, and they think with themselves, Oh that they had Faith, Oh that we were but sure that we had Faith, and now thou art seeking after it, and wouldest give a thousand worlds if thou hadst them at thy dispose, so that thou wert sure that thou hadst this Grace of Faith; it may be thou hast been seeking long, and thou hast not abilities yet to beleeve, be not discouraged in seeking it; though God makes thee wait for it a long time in seeking after it, for it's worth the seeking, if thou canst have it at last thou art a made-man for ever, thou hearest how precious it is, and therefore do not grudg thy pains and thy labor that thou art put upon in seeking after this Grace of Faith: Consider what a deal of labor men take in see∣king after Pearls, they go to the uttermost parts of the Earth, and into places where they endanger their lives by the extremity of the heat, and compass the world up and down to enrich themselves with Pearls and precious Stones? Certainly then thou that art seeking for this Pearl, as the Merchant that we read of in Mat. 13. 45. he was seeking for goodly Pearls, and at length he found a Pearl of great price, and went and fold all that he had and bought it: it's true, Jesus Christ is the Pearl, and Faith is the next, because by Faith we come to have our interest in Jesus Christ, and if thou be willing to part with all, that thou mightest have this Pearl, and so the other, though thou art a longtime under the Spirit of Bondage, and endurest much trouble of conscience for many yeers together, yet if God be all this while in a way of working

this Grace in thy soul, thou hadst need be quiet, and not to murmur; Oh the trouble of conscience that I have, Oh the long time that I have sate in darkness, and I pray, and nothing comes: well, i•• God be work••ng this Grace in thy soul, though it cost th••e deer it will pay the charge, Faith will make amends for all, and therefore when you read or hear any thing o•• this precious grace of Faith (any of you that God is now working upon) God hath you under his hand in working upon your hearts; now I say be willing to go on, and though it be many yeers together before thou gettest it, yet when it doth come, it will quit all he cost, and pay all the char∣ges, for it's that which will enrich thy soul with spiritual Riches to all Eternity.

Ʋse 4. Further, Upon the hearing of the Precious∣ness of this Grace, let us all be so in love with it, as to be restless till we do come to know whether we have it yea or no: for Evidences and signs I intend not to give any now, because the opening of it included the Signs and Evidences; what are the signs of a precious Stone, but the very glory and lustre of it? so the very glory and lu∣stre of Faith that I have opened are Evidences and signs enough; now let us be restless till we come to find these working, for the truth is, without this grace of Faith all the Truths of God vanish and come to nothing; you come to hear excellent Truths, but they all pass away from you as meer tales till you come to have it, you will certainly depart from your Profession if you meet with afflictions, and troubles, and d••fficulties; if you have not Faith in there times in which God hath cast you, you are unfit to live in these times if you have not his preci∣ous Grace of Faith, and therefore be restless in your spi∣rits till you have it.

CHAP. XV.

Directions how to get Faith: First, God giveth Faith by hearing. Secondly, Hear every Truth as that which infinitely concerns your Souls. Thirdly, Think with thy self how miserable a man wert thou, to lose Heaven for a lust. Fourthly, Ad Prayer to thy Hearing. Fifthly, Do no give li∣berty to your selves to please your Sences too much. Sixtly, Thou must not only deny thy Sence, but your Carnal Reason. Seventhly, If you would have this Precious Faith, do not ••in against that Historical Faith God hath given thee.

YOu will say, How shall we be restless in our spirits till we ge•• Faith? how can we get it? Faith is the gift of God?

First, Well, But though it be, you know the Scrip∣ture saith, That Faith comes by hearing the Word of God; when God doth give this Precious Faith, he doth use to give it by hearing, that's the way, I know God is no•• limited to any one way, but that's Gods ordinary way; do not you expect that God will give it you at your seeking, where doth God say so? but God saith that Faith comes by hearing of the Word of God: Now how precious should Gods Word be to you? take, heed of neglecting the Word of God, especially the Word of God that shall lay open the Doctrine of the Gospel to you, that shall shew Jesus Christ unto you, take heed of neglecting it any one time that God gives you opportuni∣ty to enjoy it, perhaps you are loth to rise in •• morning,

or neglect some other opportunity, how do you know but that might be the morning that God might intend to give unto you this Precious Stone: Many have come somtimes accidentally to hear the Word, and the Lord hath wrought this excellent Grace of Faith in them, that they would not for ten thousand worlds have been with∣out, and therefore do not neglect, but wait at Wisdoms gates, and though God works not in one Sermon, he may work in another, and therefore let it be your care to at∣tend upon the Word, and to attend for this very end, that God might work Faith: Lord, thou hast said it, that Faith comes by hearing, and this is a most precious Grace, Oh that my soul might have it when I come to hear thy Word, it's the very end that I might have Faith wrought by hearing, I come not to hear meerly, and to know what such a man can say about such a Point, but come to that very end that God might work Faith in my soul: Oh how just might it be with God that those peo∣ple should perish eternally without Faith, that will not attend upon the means for obtaining of Faith: If you will sit at home sluggish, and be buired about base and vile things when others of Gods Servants are hearing the Word; Oh when you shall come upon your death beds, and then come to cry to God for the pardon of your sins, and for Faith, Oh how just were it with God to deny it you. Prov. 1.

Secondly, A Second Rule is this, When you do come to hear the Word, you must hear every Truth as that which doth infinitely concern your souls, and your Eter∣nal Estates; come with such a disposition, for indeed that's the reason why people have not Faith, and why they do not beleeve, because when they come to hear, they do not come to hear things as meerly concerning themselves; as now, if a man be telling of a story, if I think that that which this man tells is a thing not much concerning me, I do not so much mind it as to give credit to it, but if I hear a thing that doth meerly concern my

self, then I weigh it, and ponder it, and am easily brought to beleeve it, why? because it is that which doth so neer∣ly concern my self: So whatsoever Truths you hear, know that they do concern your lives, and therefore weigh and ponder them, and by this God doth work Faith in the soul, for God works it in us (though in a supernatural way) yet he works it in us as Rational Creatures.

Thirdly, The Third Rule is, When you come to hear the Word, though you cannot find abilities to close with it as you should do, yet do but lay up this thought in your minds, consider if this should prove to be true, I hear such and such things in the Word about the excel∣lency of Jesus Christ, and of Faith, and Eternal Life, and the glory of Heaven, and such things as these are, indeed I have not Faith enough to see into the reality of these things; I but, what if these things should prove to be true? were I not a most miserable man to lose all this glory of Heaven that I hear of, for the enjoyment of some base sinful lust?

Fourthly, The Fourth Rule is, If so be that you would have God work Faith (being it's the gift of God) ad Prayer to your Hearing; both before you come prepare by Prayer, and when you hear a Truth that hath any excellency in it, dart up your hearts to God, and with a secret ejaculation pray to God that he would cause that Truth to sink into your hearts, and af∣terwards pray over that Truth of God you hear when you are got home, and then it may be Faith may come; we find it by experience, many hear Truths an hundred times, and yet they have not Faith to close with them, but at length God pleaseth to dart them with that power into their hearts, that they cannot but receive them.

Fifthly, The Fift Rule is, Do not give liberty to your selves to please your Sences too much; you know that place in Jude, Sensual not having the Spirit; men that are sensual, they have not the Spirit of God to work

Faith in the soul, and there's nothing hinders the work of God more than Sence, men that will please their Sen∣ces, and Gluttons, and unclean persons, and those that give up themselves to live by sence, no marvel though they have not Faith brought into their souls, Sence is a mighty enemy to Faith, We walk by Faith, and not by Sence, saith the Apostle, therefore take heed of Sensual∣lity, be willing to beat down your body, and not please your Sences too much, and that will be a way for you to get Faith in your souls.

Sixtly, The Sixt Rule, You must not only deny Sence, but you must deny your own Reason too: take heed of attributing too much to your own apprehension, do not therefore cast off a Truth of God because you cannot understand it, I do not see the Reason of it, and I cannot understand how it should be, and so to reject it, Oh take heed of that I beseech you: Luther hath such a Speech, Mans corrupt Reason, it's a terrible enemy to Faith, Faith hath no greater enemy (saith he) than the corrupt Reason of man, and this is the ground why many great Scholers are left of God: and our Savior saith in Matth. 11. I thank thee O Father, Lord of Heaven and Earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes: the wise of the world, they stick upon their own Reason, and their own conceits, and now God confounds the wisdom of the world, God hath so ordered things in his Word, that the necessary things of Eternal Life in the Gospel, they should be altogether above Reason, and those that stick so much upon their own Reason, and own Natural Parts, they come to be offended with the things of the Gospel; they are ready to say as Nicodemus did when Christ told him of the new Birth, How can these things be? Here's the ground why those that are poor, are rich in Faith, why? Because they are poor and weak in their Natural Parts, and therefore they stick not 〈◊〉〈◊〉 much to their own Reason, and they are more capable

Subjects for God to work Faith upon, than others that stick so much to their own parts: Many that have wit and parts, they are ready to scorn the Truths of the Gos∣pel that come in plainness and simplicity, as the Scholers in Athens did Pauls plain preaching▪ Jesus Christ; but God hath so ordered on purpose that it might be a stumbling block to those, as Christ crucified was to the Jews.

Seventhly, The last Rule is this, If you would have God to work Faith, this precious Faith in your hearts, do not sin against that Historical Faith that God hath given you: there's many, though they have not this pre∣cious Faith, yet they have another kind of Faith, God hath gone on so far in their souls, that he hath convinc'd them of the Truth of the Scriptures, though they have not Faith to unite their hearts to Jesus Christ, yet they have so much Faith to beleeve the most things that the Minister speaks is true; Oh take heed of sinning against your Historical Faith, if you would ever come to have Justifying Faith; many a man comes to hear the Word, and he doth beleeve that those that walk thus & thus, shal not inherit eternal Life; now many go away, and they sin against the very light of their own consciences, and upon that God leaves their souls for ever in Unbeleef, that they shall never come to have justifying Faith to unite their souls to Jesus Christ; observe this Rule whenever God doth convince your souls of any one Truth in his Word, go away and charge this Truth upon your souls, Oh Lord, thou hast convinc'd me of this Truth, and I dare not sin against it; now such a soul that dares not do so, such a soul is not far from the Kingdom of Heaven, though you cannot work this precious Faith in your own souls, you need not wil fully go and sin against any light that God puts into your hearts; those that sin against the light of conscience, it's just with God to deny to them this precious Faith that might save their souls.

CHAP. XVI.

Anoth••r Use. If Faith be so Precious, what pity it is that those who have it should not make more use of it than they do.

ONly one Use there shall be more of the preciousness of Faith, That if Faith be so precious, then what great pity is it that those that have it should not make use of it: Many Beleevers God hath given precious faith unto, and yet it's but little use they make of it; Solomon saith, It is a grief to see a man that hath Riches, and not to know how to use them, so to see a Beleever have Faith and know but little how to use it; therefore you that are Beleevers seeing God hath bestowed this Precious Faith upon you, make use of it upon all occasions, God loves to see the exercise of the grace of Faith, and therefore do you often exercise this grace of Faith, and I speak it the rather be∣cause you hear it that Christians usually when they come to any tryals, into any great afflictions, or under any temptations, whereas the first thing that they should do, should be to exercise their Faith; and the main thing that they should do, should be to put their▪ Faith on work, on the wheel, you shall observe it, that the first thing, and the chief thing that they do, is to loosen and to give li∣berty to themselves, to such thoughts as may most wea∣ken their Faith; As for instance, Suppose a Beleever comes to a great affliction that God laies upon him, here∣in what should he do? he should presently out with his Faith, and exercise this presently, the main work of his soul should be let out in the exercise of his Faith: but I appeal to you, when you come to any great affliction, what is it that your hearts are most busied about? if you examine it, it is that which doth most weaken your

Faith, you presently begin to call all into question, I am afraid I have been but an Hypocrite all this while, and presently your sins flies in your f••ces, and your consci∣ences accuse you, and you are poring upon your corrup∣tions, and beholding how vile you are; it's true, I grant these things to look into your hearts, and to consider of your Hypocrisie, these things should be done to humble you, but the strength of your souls should be exercises about your Faith.

It's the ordinary way of Christians, and yet certainly a deceitful way, it's that which the Devil doth exceeding∣ly trouble Christians withal, That when God expects that they should put forth their Faith, the main thing that they do, it is to spend the strength of their spirits a∣bout those things that do but weaken their Faith, take heed of this I beseech you, and seeing God hath given you this Faith, make use of it upon all occasions, and the reason because of this Second Point, I am but poor and weak, it's true, for those that are eminent in Faith, they may when tryals and temptations comes, they may put forth their Faith.

CHAP. XVII.

The Second Doctrine opened: Wherein is shewed▪ That thy Faith is like precious with Abraham, Isaac, and Jacob. First, It's wrought by the same Almighty Power. Secondly, It justifies thee as well, and as much. Thirdly, It as truly interest thee in God. Fourthly, It as truly make thee a Child of God. Fiftly, As truly interest thee in the Covenant. Object. If a weak Faith doth all these, what matter is it whether our Faith be weak or strong? Answ. 1. Our weak Faith will not bring so much Glory to God as a strong. 2. A strong Faith will bring much more comfort than a weak Faith.

Doct. 2. The Faith of the weakest Belee∣ver is like precious with the Faith of the strongest. [To you that have obtained like precious Faith with us.]

THerefore that's the next Point: What dost thou say that others may do? but what canst thou do? thy Faith is like precious Faith with Abraham, Isaac, and Jacob, with any of the Apostles, or with the Martyrs; I might give you divers Scriptures about that, One Faith, one Lord, one Baptism; and in 1 Pet. 5. 13. it's said of the Church of Babylon, that they did obtain the like E∣lection with us, in the City of Babylon (not Spiritual Babylon) they had election together with others, as the Election is the same with all Saints, so their Faith is of the same Nature, as thus, it's like precious, like pre∣cious.

First, Its wrought by the same Almighty power, the faith of one, and the Faith of another; there was as Almigh∣ty a power put forth in working Faith in thy soul as was put forth in working Faith in Abrahams soul, or Peters, or Pauls soul, thy Faith cost (as I may so say) God as much as the Faith of any of his Servants that ever liv'd upon the face of the Earth, and like precious; thy Faith is as truly an argument of Gods Election as the Faith of Abraham was, or any of the Apostles.

Secondly, And further, Thy Faith doth justifie thee as well, nay, justifies thee as much as the Faith of Abra∣ham, Isaac, and Jacob; for though there may be diffe∣rence in Sanctification, for a weak Faith doth not san∣ctifie as much as a strong Faith, but it justifies as much as a strong Faith: what hath God made me like and equal with them in the point of Justification, had not I need labor to be as like then as I can in the point of Sanctifi∣cation?

that's the main upon which my Eternal Estate doth depend, the pardon of sin, and the saving of my soul, therefore it's like precious Faith with them.

Thirdly, And further, Thy Faith doth as truly in∣terest thee in God, and unite thee to Jesus Christ as the strongest Faith in the world; it doth as truly make thee one with Jesus Christ, and God to be thy portion, and the Word to be thy Inheritance, as the strongest Faith.

Fourthly, And thy Faith doth as truly bring thee to such Priviledges to be a child of God▪ and an Heir: thou art as truly an Heir to life and Salvation as ever A∣braham was, and thy Faith doth as truly Sanctifie thee, as the Faith of the strongest, though not so much.

Fiftly, And thy Faith doth as truly interest thee in the Covenant as the Faith of the strongest: thou art as truly brought into the Covenant as David, or Daniel, or any of those eminent ones were, and thy Faith is of as e∣verlasting a Nature as the Faith of the strongest, of such a Nature as shall never fail as wel as the faith of the stron∣gest, I mean by everlasting, that it brings thee into such a condition as thou shalt never fall off from Jesus Christ; Oh thou thinkest that those that have strong Faith what∣soever temptations comes▪ they may keep close to Christ, and shall never fall off, be of good comfort every Belee∣ver that hath but the least dram of true Faith, thou art as sure not to be rent from Jesus Christ as ever Abraham or any of the Apostles were, it is as impossible for thee to be rent from Jesus Christ by the Devil, as Abraham or Paul, or any of the Apostles, and thou art as sure to come to Heaven as any of those.

Object. I but you will say, This thing will be a means to make people then to be slothful and sluggish, if the least degree of Faith will do all these things as truly as the strongest, then what great matter is it whether we have weak Faith, or strong Faith? we may come to Heaven if we have but weak Faith?

Answ. Oh! such a reasoning is unworthy of a Belee∣ver,

why, hast thou thy Faith only for thine own ends, because thy sin may be pardoned, and thou mayest come to Heaven? is that all the preciousness of thy Faith? thou didst hear that thy Faith was precious, because that it did enable thee to give glory to God, &c. In these things thou mayest be equal with other of Gods people, but thou canst not bring so much glory to God as one that hath a strong Faith can.

2 And a strong Faith will bring a great deal more comfort than a weak Faith; and though a weak Faith may bring to Heaven, yet with a great deal of difficulty it wil bring you to Heaven: As in your Ships, would any man reason after that manner, I have seen a poor tatter∣ed Ship that hath had all the Sails rent in pieces, and the Masts been broken with storms and tempests, yet it hath gotten with much ado to the Haven, and hath not been sunk, would a man say, no matter for my Sails, and no matter for my Masts, I may possibly get to the Haven, is there not a great deal of difference between that Ship and another with all its Top-Gallants up, and all the Sails spreading, and with much safety and ease? this is a great deal better: Just so is this, like to Christians going to Heaven; there's many Saints that have but a little Faith, and temptations rends, and tears, and pulls them, and they are afraid every wave and billow will swallow them up, and somtimes they are up, and somtimes they are down, and yet God with his Almighty Power, at length brings them to Heaven: but there are other Chri∣stians that comes with their full Sails to Heaven, wind and tyde on their side, and overpowers all temptations that comes in their way, and is not this a more glorious sight to see a Christian go with full Sails to Heaven, and let whatsoever difficulties or temptations come in the way, he can bear them all down; you shall have other Christians that are continually doubting and fearing, and yet may have that Faith that may bring them to Heaven, but that dishonors God much, and blemisheth their holy

profession; but others live above themselves and above the world, and so they do glorifie God, and glorifie their Profession: You that have weak Faith you will be rea∣dy to stumble upon every thing; as a weakly man, he will be ready to stumble at every thing, but a strong man he can go on and not stumble; so a weak Faith will be ready to stumble at every thing, but a strong Faith will not, and therefore let not that reasoning be amongst you.

CHAP. XVIII.

Use 1. Of Comfort to weak ones. Use 2. By this we may see the Faith of most men is not true. Use 3. See whether thy Faith be better than the Faith of Devils. Use 4. To stir up every Beleever to do the highest works that ever any Beleever did, be∣cause thou hast like Faith. Use 5. Teacheth Christians that think they are eminent in Grace, to have an honorable esteem of their weak Brethren.

I Shall seal up this in a few words of Application.

Ʋse 1. This may be a great comfort to Beleevers; it may be you have not the like precious gifts that other men have, you have not the like Memories; you say, such a Saint hath an excellent memory, Oh that I had the like: well, but though you have not the like precious Memory, yet you have the like precious Faith that such a Saint hath: so though you have not the like Natural Understanding that other men have, yet the like preci∣ous Faith still; set this against the difference that God hath made between you and others in other things; God hath made a vast difference between you and other peo∣ple in parts, in estate in the world, Oh what difference is between you and them in these things; but now God hath made so great a difference between you and others

in these things that are not so necessary and excellent, yet in that which is the ••ho••••e excellency of all things▪ there God hath made no such difference; you have▪ 〈◊〉〈◊〉 like precious Faith as well a•• they, and will do the 〈◊〉〈◊〉 things in many particulars as theirs will, and therefore comfort your selves when you see what difference▪ God hath made between you, and between others; somtimes men and women when▪ they do but look upon others that God hath made a great difference between us, it doth affect the heart much: know, though outward things may seem to make a great difference between man and man; I but this is a greater difference, Faith or not Faith, that makes the great difference between man and man; it is a discriminating Grace, therefore if God hath given thee any Faith, know, that there is no man in the world that is at any great distance from thee, yea, the truth is, there is not very great difference be∣tween thee and a Saint in Heaven, and therefore com∣fort thy self in that.

USE II.

In the Second▪ place, By this we may see that the Faith of most, surely is not true Faith, because it is not like precious Faith with the Saints; thou sayest thou hast Faith, is it the same Faith that Abraham, Isaac, and Jacob, and as Paul had, and as the Worthies had: Certainly if it be Faith that will carry thee to Heaven, it is the same Faith. Now if it comes to be ex∣amined, thy Faith will be but the same Faith of He∣rod's; now what was his Faith? Herod heard John, and heard him gladly: Is thy Faith gone further than his? thou comest to hear the Word, and perhaps belee∣vest, and hearest it gladly; I but Herod's saith stood with some one beloved lust: If there be any man which comes to the Word, and hears what is said, beleeves ma∣ny things, and rejoyces in them, and would not lose a

Sermon for a great deal, and doth reform in his family▪ lives a great deal better than he did heretofore; before •••• was ••••ry wicked, perhaps a drun••a••d, and never pray∣e•• in his Family, and ••ow 〈…〉〈…〉e the Word ••o••es to him he leaves off his company, a••d perform•• family duties (blessed be God we cannot but say there is a great deal of reformation among many of you) I but mark, yet doest thou live in any one beloved sin, is there any one known way of wickedness in thee, thou thinkest we are all sinners, and I hope God will be merciful unto me in that one thing; know this first, that thy faith is none o∣ther than Herod's faith was, it is not like Peters, or Pauls, or Abrahams Faith, the weakest degree of Faith is the like Faith with their••.

USE III.

Again, You say you have Faith, but whose Faith is it like, it may be it's not beyond the Faith of the De∣vils? you know that the Scripture saith, the Devils be∣leeve and tremble; you hope you have Faith to be sa∣ved in Jesus Christ, why, what doth it do? you can say thus, I thank God, when I come to hear the Word, I find it strikes to my very conscience, and my heart shakes and trembles: this is good, I but is this all? this is but the same faith with the Devils, for the Word saith that they beleeve and tremble, and it may be ne∣ver any of you came so far: Is your Faith like Abra∣hams and Pauls, and Peters Faith? you come and hear terrible Truths, Truths that should shake your hearts and consciences, and you can go away laughing and scorning, you Faith is not so excellent as the Faith of the Devils: Read but over the 11. to the Hebrews, and see what Faith did there, and see whether yours be like-precious Faith; perhaps you think you beleeve in Jesus Christ, but if you come in any place among wicked company that do s••o•• at Religion, or that you may suffer much, &c.

though they had not obtained the Promises, yet how they did wander up and down, and suffered torments and mockings (and the like) Now if you have like precious Faith with all the Saints, then in some measure you may be enabled to do what they did.

USE, IV.

The next Use is thus, If the Faith of the weakest be the same with the strongest, then there is nothing that we reade in Scripture that any Beleever did, but every one should labor to get to the height that they did: You will say, all cannot do alike: But what hinders? their Faith was as weak as thine, how did they get up so high to suffer such great things as they did? it was the truth of their Faith carried them through more than flesh and blood could effect, and their Faith being true, by using means they got up to those degrees; and seeing thy Faith is of the same stamp, why mayest thou not get up to the same degrees? their hearts were at first as naught as thine, and no better before they had Faith, if their hearts were better after, it was by Faith that they bettered them, and they had but the same means, nay certainly, you that live in the noon-day of the Gospel Light, have far greater means than those you read of in that Chapter which is a little Book of Martyrs: You are troubled, and are ready to think you have engaged your selves too far in the Cause of God, because you are a∣fraid of your Estates to be taken away from you: you may see by Faith that they were carried to wander up and down in Sheeps Skins, and Goats Skins, in Leather Britches and Doublets, being destitute, afflicted, tormen∣ted, and yet they continued in their excellency still, their Faith made them so precious, that the world was not worthy of them, and they did not only live in faith, but they died in Faith, and they obtained a good report: Now I appeal to your consciences, can you think that any of those that the Apostle speaks of there, had the like

means of the revelation of Jesus Christ, that you have? for they had not any one thing that is written in the new Testament, for they lived in the time of the Machabees, and indeed the worst times of all, for the•• neither had the Prophets nor Apostles to be their helps, they had none of the new Testament to be their guides: Now what a shame is it that any Beleever though never so weak should not think that his Faith should not do as much as their Faith did; therefore let this consideration prepare you for sufferings if God call you to it, for you have the same Faith, and a cleerer day of Grace to work in, and therefore whatsoever they did suffer, think thus with your selves, why may not I suffer, through Jesus Christ strengthening me, as much as they? Be not discouraged, for you know not what Faith will do, it was nothing but Faith that carryed these Christians through the worst of times, and the greatest of Sufferings: Oh, but their hearts were not so bad as my heart, if they were not, it was only Faith that did make them better, they had not like precious means as you have, and therefore God ex∣pects that your like precious Faith must do and suffer great things if called as they were thereunto.

USE, V.

One Use more is this, let all Christians then, that think they are higher than others in their Graces, learn to have an honorable esteem of their Brethren though they have less degrees of Grace than themselves; do not contemn them, nor carry thy self a loof from them, but let there be an honorable esteem of all Christians, and a loving carri∣age of one Christian towards another upon this ground, they have like precious Faith, it may be you were in the Faith sooner than they, I but they have gotten the like Faith that you have, you have more gifts than they, I but they have like Faith with you. You have a great many in these times of Light, that if so be they have attained a little more notional brain-knowledg than some other of their Brethren in some new point of Speculation that others

have not been acquainted withal heretofore (though when it comes to be examined, it is an old error) they are ready to contemn all other godly people as a company of poor silly notices, as those that are unworthy of being in their company; well, take heed what thou sayest, it may be thou hast more conceits than they have, but perhaps such a poor soul hath not only like precious Faith (if thou hast any at all) but abundantly more than thou hast, no question but there is many a poor broken hear∣red soul that the world little takes notice of that honors God more by beleeving than an hundred of your talking Christians whose greatest part of Religion lies in their tongues; therfore lift not up thy self because of thy gifts and parts, but look upon others as having the like precious Faith that thou hast. That place in James, 2. at the be∣ginning is remarkable, My Brethren, have not the Faith of our Lord Jesus Christ, the Lord of glory, with respect of persons: There are some that do refer Glory to Faith there, and indeed the Original is not against it; My Bre∣thren, have not the faith of our Lord Jesus Christ, of Glo∣ry, with respect of persons: [The Lord] there, you may see is written in other Letters; it is not in the Greek, but only the Translators put that word in to make up the sence, therefore the words are to be read thus, My Brethren, have not the Faith of our Lord Jesus Christ, of Glory in respect of persons: now this may be referred to Faith, as if he should say, if there be any that hath Faith, he hath Glory, for he is a member of Jesus Christ. And again, Have not the glorious Faith of our Lord Je∣sus Christ in respect of Persons; if there be any degree of Faith, it is glorious and precious Faith, have it not in re∣spect of persons: Paul that was so strong in faith, how doth he cry to the Romans: Oh! Paul saw that he had need of the Romans, as we know little chips will kindle great blocks, and so many Christians that have great strength and great parts, yet your weak Christians, they many times put life and quickening into their hearts, and

therefore the strongest Saints should not disdain to con∣verse with the weakest of all, because they are graced and spirited alike for the truth of Grace, and therefore they should not disdain to converse with them, and so to live in unity and love one with another: That's the Apostles Argument in Ephes. 4. that he would have the unity of the Spirit kept in the bond of peace, and mark his Argu∣ment, For there is but one Father, and one Faith, and one Baptism, and therefore keep the unity of the Spirit in the bond of Peace; it may be we are not of the same opinion one with another, yet there is an oneness of faith between us; perhaps one man is of this opinion, and ano∣ther of that, but can you see Faith? It is said of Bucer, that if he could see any thing of Christ in a man, aliquid Christi, that alone was the Load-stone of his Love: It is a most miserable and horrible sign of Gods displeasure a∣gainst us, that if there be but any difference in opinion one from another, Christians are so estranged that they make no use of one anothers Graces; But till we come to learn this, though we be of different Judgments and Opinions, yet still to make use of one anothers Graces, questionless things will never be well if men speak of divisions, and say the world will never do well so long as there are so many Opinions, and there must be a course taken to bring all men to one way; certainly this is a mistake, this is a dan∣gerous Principle to think that there can be no peace with∣out uniformity in Worship; but this is the Principle that will cause peace, that is, Though there be divers waies of divers Opinions, and of different Judgments, yet they have all one Faith, and let us make use of one anothers Graces, and have communion one with another though there be not the like Opinion, and the like way; this will cause peace in Churches, and in Common-wealths, where∣as the other will never do it; for certainly the Judgments of men cannot be forced; but when there is walking in love and peace one with another, that's the way to bring one another to their Judgments, and not by keeping at a

distance one from another: A sight of the different waies of people, makes some dream that one shall go to Hea∣ven one way, and another another way; No my Bre∣thren, there is but one Faith, and therefore look what the carriages of Gods people were in former times, they are the same now: You shall observe it, a Christian that lives in one place, and he hath occasion perhaps to travel forty or fifty miles, and he meets with a godly gracious heart that (it may be) he never saw before in his life; but by that time they have been half an hour together, their hearts closes together, and they find the very same spirit in them. As it is observed in Instruments of Musick, let one string of a Lute be raised up to one height, the other to the same, lay a straw upon one and touch the other, and that which hath the straw upon it, that simpathizes with it, and the straw will shake and fall off, meerly with the consent of the other string that is just of the same kind: So it is with the hearts of Gods people, because their Gra∣ces are all the same and doth simpathize one with another, and one closes with another, and joyns sweetly together; as you shall observe it in wicked men, there is the very same spirit of wickedness in all Ages, look how the spi∣rits of wicked men were acted in their hatred and malice, you shall find that they go the very same way in this Ge∣neration as they did before; and so in one Town, there you shall have one kind of wicked men opposing the Saints, and scorning at them, and so go to another Town and those wicked men there go on in the same road; and so from one Age to another, as wicked men they have the same spirit of wickedness, the same cursed Spirit that doth act them, and therefore they can joyn together, and company together, because they have the same spirit of Satan that doth act in them: Oh! why should not the Saints as well joyn together, and love, and help one ano∣ther, for they have the same precious Grace. Consider what hath been delivered, and the Lord give you Under∣standing in all things.

FINIS.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sortior, Luk. 1. 9. apud Latinos sortiri Quemadmodum apud Graecos 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣ficat non solum sortem projicere, sive sortes du∣cere, sed etiam sortione aliquid consequi, sorte a∣liquid accipere, vel obti∣nere. Beza, & Gorh. in loc. It is used also Joh. 19. 24. Act. 1. 17.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Substance: in the Original it is Subsistence: Vox a platonicis, Grotius.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Acts, 25. 23. Cum multa ostentatio∣ne. Beza. Cum multo appa∣ratu. Erasmus. Cum multa ambitione. Vulg. In Elatio∣ne multa. Syr. Cum comita∣tu multo. Arabs. Avec grand pompe. Gal. et sic no∣strum, with great pomp. The Original words signifie with great fantasie, or vain shew. A Graecis vocatur, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à luce et lu∣mine, &c.
• * 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Evidence or convincing demonstration: as the word is, Chrysostomus vertit convictionem secutus Agustinum, qui plurib••s locis i•••• transt••••it.
• * 1.5

  Tolle Meum, Tolle Deum.