The Life of Faith, Part 1 · Chapter 2

The Life of Faith · Part 1 · Chapter 2

p. 11CHAP. 2. Some Uſes.

Ʋſe 1. THis being the nature and uſe of Faith, to apprehend things abſent as if they were preſent, and things unſeen, as if they were viſible before our eyes; you may hence underſtand the nature of Chriſtianity, and what it is to be a true Believer. Verily, it is another matter than the dreaming, ſelf-deceiving world imagineth. Hypocrites think that they are Chriſtians indeed, becauſe they have entertained a ſuperficial opinion, that there is a Chriſt, an immortality of ſouls, a Reſurrection, a Heaven and a Hell; though their lives bear witneſs, that this is not a living, and effectual faith; but it is their ſenſitive faculties and intereſt that are predominant, and are the byas of their hearts. Alas, a little obſervation may tell them, that notwithſtanding their moſt confident pretentions to Chriſtianity, they are utterly unacquainted with the Chriſtian life. Would they live as they do, in worldly cares, and pampering of the fleſh, and neglect of God and the life to come, if they ſaw the things which they ſay they do believe? Could they be ſenſual, ungodly and ſecure, if they had a faith that ſerv'd inſtead of ſight?

Would you know who it is that is the Chriſtian indeed? 1. He is one that liveth (in ſome meaſure) as if he ſaw the Lord: Believing in that God that dwelleth in the inacceſſible light, that cannot be ſeen by mortal eyes, he liveth as before his face. He ſpeaks, he prayes, he thinks, he deals with men, as if he ſaw the Lord ſtand by. No wonder therefore if he do it with reverence and holy fear. No wonder if he make lighter of the ſmiles or frowns of mortal man, than others do that ſee none higher; and if he obſerve not the luſtre of worldly dignity, or fl…ſhly beauty, wiſdom or vain-glory, before the tranſcendent incomprehenſible light, to which the Sun it ſelf is darkneſs. When he awaketh he is ſtill with God, Pſal. 134.8. He ſets the Lord alwaies before him, becauſe he is at his right hand, he is not moved, Pſal. 16.8. And therefore the life of Believers is oft called, a walking with God, and a walking p. 12bef…re God, as Gen. 5.22, 24. & 6.9. & 17.1. in the caſe of Henoch, Noah, and Abraham. All the day doth he wait on God, Pſal. 25▪5. Imagine your ſelves what manner of perſon he muſt be that ſees the Lord; and conclude that ſuch (in his meaſure) is the true believer. For by faith he ſeeth him that is inviſible (to the eye of ſenſe) and therefore can forſake the glory and pleaſures of the world, and feareth not the wrath of Princes, as it's ſaid of Moſes, Heb. 11.27.

2. The Believer is one that liveth on a Chriſt whom he never ſaw, and truſteth in him, adhereth to him, acknowledgeth his benefits, loveth him, and r…joyceth in him, as if he had ſeen him with his eyes. This is the faith which Peter calls more precious than periſhing gold; that maketh us love him whom we have not ſeen, and in whom th…ugh now we ſee him not, yet believing we rejoyce, with unſpeakable and glorious joy, 1 Pet. 1.8. Chriſt dwelleth in h…s heart by faith; not only by his Spirit; but objectively; as our deareſt abſent friend, doth dwell in our eſtimation and affection, Epheſ. 3.17. O that the miſerable Infidels of the world, had the eyes, the hearts, the experiences of the true believer! Then they that with Thomas tell thoſe that have ſeen him, [Except I may ſee and feel, I will not believe] will be forced to cry out, [My Lord and my God,] Joh. 20.25, &c.

3. A Believer is one that judgeth of the man by his inviſible inſide, and not by outward appearances with a fleſhly worldly judgement. He ſeeth by faith a greater uglineſs in ſin, than in any the moſt deformed monſter. When the unbeliever ſaith, what harm is it to pleaſe my fleſh, in eaſe, or pride, or meat and drink, or luſtful wantonneſs? the believer takes it as the queſtion of a fool, that ſhould ask [what harm is it to take a dram of Mercury or Arſenick?] He ſeeth the vicious evil, and foreſeeth the conſequent penal evil, by the eye of faith. And therefore it is that he pittieth the ungodly, when they pitty not themſelves, and ſpeaks to them oft with a tender heart in compaſſion of their miſery, and perhaps weeps over them (as Paul, Phil. 3.18, 19.) when he cannot prevail; when they weep not for themſelves, but hate his love, and ſcorn his pitty, and bid him keep his lamentations for himſelf; becauſe they ſee not what he ſees.

p. 13He ſeet… alſo the inward beauty of the Saints, (as it ſhineth forth in the holineſs of their lives) and through all their ſordid poverty and contempt, beholdeth the image of God upon them. For he judgeth not of ſin or holineſs as they now appear to the d…ſtracted world; but as they will be judged of at the day which he foreſeeth; when ſin will be the ſhame, and holineſs the honoured and d…ſired ſtate.

He can ſee Chriſt in his poor deſpiſed members, and love God in thoſe that are made as the ſcorn and off-ſcou…ing of all things, by the malignant unbelieving world. He admireth the excellency and happineſs of thoſe, that are made the laughing-ſtock of the ungodly: and accounteth the Saints the moſt excellent on earth, Pſal. 16.2. and had rather be one of their communion in raggs, than ſit with Princes that are naked within, and void of the true and durable glory. He judgeth of men as he perceiveth them to have more or leſs of Chriſt. The worth of a man is not obvious to the ſenſe. You ſee his ſtature, complexion and his cloths; but as you ſee not his learning or skill in any Art whatſoever, ſo you ſee not his grace and heavenly mind. As the ſoul it ſelf, ſo the ſinful deformity, and the holy beauty of it, are to us inviſible, and perceived only by their fruits, and by the eye of faith, which ſeeth things as God reveals them. And therefore in the eyes of a true Believer, a vile perſon is contemned; but he honoureth thoſe that fear the Lord, Pſal. 15.4.

4. A true Believer doth ſeek a happineſs which he never ſaw, and that with greater eſtimation and reſolution, than he ſeeks the moſt excellent things that he hath ſeen. In all his prayers, his labours, and his ſufferings, it is an unſeen Glory that he ſeeks: he ſeeth not the Glory of God, nor the glorified Redeemer, nor the world of Angels, and perfected ſpirits of the juſt: but he knoweth by faith, that ſuch a God, ſuch a Glory, ſuch a world as this there is, as certain as if his eyes had ſeen it. And therefore he provides, he lives, he hopes, he waits, for this unſeen ſtate of ſpiritual bliſs, contemning all the wealth and glory, that ſight can reach in compariſon thereof. He believeth what he ſhall ſee; and therefore ſtrives that he may ſee it. It's ſomething above the Sun, and all that mortal eyes can ſee, which is the end, the hope, the p. 14portion of a believer, without which all is nothing to him; and for which he trades and travels here, as worldlings do for worldly things, Matth. 6.20, 21. Col. 3.1. Phil. 3.20.

5. A true Believer doth all his life prepare for a day that is yet to come, and for an account of all the paſſages of his life, though he hath no…hing but the Word of God, to aſſure him of it. And therefore he lives as one that is haſting to the preſence of his Judge; and he contriveth his affairs, and diſpoſeth of his worldly riches, as one that looks to hear of it again, and as one that remembreth the Judge is at the door, James 5.9. He rather asketh, [what life, what words, what actions, what way of uſing my eſtate and intereſt, will be ſweeteſt to me in the review, and will be beſt at laſt when I muſt accordingly receive my doom?] than [what is moſt pleaſant to my fleſh? and what will ingratiate me moſt with men? and what will accommodate me beſt at preſent? and ſet me higheſt in the world?] And therefore it is, that he pittieth the ungodly even in the height of their proſperity; and is ſo earneſt (though it offend them) to procure their recovery, as knowing that how ſecure ſoever they are now, they muſt give an account to him that is ready to judge the quick and the dead, 1 Pet. 4.5. and that then the caſe will be altered with the preſumptuous world.

6. Laſtly, A true believer is careful to prevent a threatned miſery which he never felt; and is awakened by holy fear to flye from the wrath to come, and is induſtrious to eſcape that place of torment which he never ſaw, as if he had ſeen it with his eyes. When he heareth but the ſound of the trumpet, he takes warning that he may ſave his ſoul, Ezek. 33.4. The evils that are here felt and ſeen, are not ſo dreadful to him, as thoſe that he never ſaw or felt. He is not ſo careful and reſolute, to avoid the ruine of his eſtate or name, or to avoid the plague, or ſword, or famine, or the ſcorching flames, or death, or torments, as he is to avoid the endleſs torments, which are threatned by the righteous God. It is a greater miſery in his eſteem, to be really undone for ever, than ſeemingly only for a time, and to be caſt off by God, than by all the world; and to lie in Hell, than to ſuffer any temporal calamity. And therefore he fears it more, and doth more to avoid it; and is p. 15more caſt down by the fears of Gods diſpleaſure, than by the feelings of theſe preſent ſufferings. As Noah did for his preſervation from the threatned deluge, ſo doth the true Believer for his preſervation from everlaſting wrath, Heb. 11.7. [By faith Noah being warned of God of things not ſeen as yet, moved with fear, prepared an Ark, to the ſaving of his houſe, by the which he condemned the world, and became heir of the righteouſneſs, which is by faith.] God firſt giveth warning of the flood: Noah believeth it: not with a lifeleſs, but a working faith: that firſt moved in him a ſelf-preſerving fear: This fear moveth Noah to obey the Lord in the uſe of means, and to prepare the Ark; and all this was, to ſave himſelf and his houſe from a flood, that was as yet unſeen, and of which in nature there was no appearance. Thus doth God warn the ſinful world, of the day of judgement, and the fire that is unquenchable; and true believers take his warning; and believing that which they cannot ſee, by fear they are moved to flye to Chriſt, and uſe his means to ſcape the threatned calamity. By this they become the heirs of that Righteouſneſs which is by faith, and condemn the unbelieving careleſs world, that take not the warning, and uſe not the remedy.

By this time you may ſee that the Life of Faith is quite another thing, than the lifeleſs opinion of multitudes that call themſelves believers. To ſay [I believe there is a God, a Chriſt, a Heaven, a Hell,] is as eaſie as it is common. But the faith of the ungodly is but an uneffectual dream. To dream that you are fighting, wins no victories: To dream that you are eating, gets no ſtrength. To dream that you are running, rid… no ground: To dream that you are plowing, or ſowing, or reaping, procureth but a fruitleſs harveſt. And to dream that you are Princes, may conſiſt with beggery. If you do any more than dream of Heaven and Hell, how is it that you ſtir not, and make it not appear by the diligence of your lives, and the fervour of your duties, and the ſeriouſneſs of your endeavours, that ſuch wonderful unexpreſſible overpowering things, are indeed the matters of your belief? As you love your ſouls, take heed leſt you take an image of faith to be the thing it ſelf. Faith ſets on work the powers of the ſoul, for the obtaining of that joy, and the eſcaping of that p. 16miſery which you believe. But the image of faith in ſelf-deceivers, neither warms nor works: it conquereth no difficulties; it ſtirs not up to faithful duty. It's blind, and therefore ſeeth not God; and how then ſhould he be feared and loved? I… ſeeth not Hell, and therefore the ſenſeleſs ſoul goes on as fearleſly and merrily to the unquenchable fire, as if he were in the ſafeſt way. This image of faith annihilateth the moſt potent objects, as to any due impreſſion on the ſoul. God is as no God, and Heaven as no H…aven, to theſe imaginary Chriſtians. If a Prince be in the room, an image reverenceth him not: If muſick and feaſting be there, an image finds no pleaſure in them. If fire and ſword be there, an image fears them not. You may perceive by the ſenſeleſs neglectful carriage of ungodly men, that they ſee not by faith the God that they ſhould love and fear; the Heaven that they ſhould ſeek and wait for; or the Hell that they ſhould with all poſſible care avoid. He is indeed the true Believer that (allowing the difference of degrees) doth pray as if he ſaw the Lord; and ſpeak and live as alwaies in his preſence; and redeem his time as if he were to die to morrow, or as one that ſeeth death approach, and ready to lay hands upon him; that begs and cries to God in prayer, as one that foreſeeth the day of judgement; and the endleſs joy or miſery that followeth: that beſtirreth him for everlaſting life, as one that ſeeth Heaven and Hell, by the eye of faith. Faith is a ſerious apprehenſion, and cauſeth a ſerious converſation: for it is inſtead of ſight and preſence.

From all this you may eaſily and certainly infer, 1. That true faith is a Jewel, rare and precious: and not ſo common as nominal careleſs Chriſtians think. What ſay they, Are we not all believers? will you make Infidels of all that are not Saints? are none Chriſtians, but thoſe that live ſo ſtrictly? Anſwer, I know they are not Infidels by profeſſion: but what they are indeed, and what God will take them for, you may ſoon perceive, by comparing the deſcription of faith, with the inſcription legible on their lives. It's common to ſay, I do believe: but is it common to find men, pray and live as thoſe that do believe indeed? It is both in works of charity and of piety, that a living faith will ſhew it ſelf. I will not therefore contend about the name: If you are ungodly, unjuſt, or p. 17uncharitable, and yet will call your ſelves Believers, you may keep the name, and ſee whether it will ſave you. Have you forgotten how this caſe is determined by the holy Ghoſt himſelf, James 2.14, &c. What doth it profit my Brethren, if a man ſay, he hath faith, and hath not works? Can faith ſave him? Faith if it hath not works is dead, being alone. Thou believeſt that there is one God: thou doſt well: the Devils alſo believe and tremble. If ſuch a belief be it, that thou glorieſt in, it's not denyed thee! But wilt thou know, oh vain man, that faith without works is dead? &c. Is there life where there is no motion? Had you that Faith that is inſtead of ſight, it would make you more ſolicitous for the things unſeen, than you are for the viſible trifles of this world.

2. And hence you may obſerve, that moſt true Believers are weak in Faith. Alas, how far do we all fall ſhort of the love, and zeal, and care, and diligence, which we ſhould have if we had but once beheld the things which we do believe? Alas, how dead are our affections? how flat are our duties? how cold, and how ſlow are our endeavours? how unprofitable are our lives, in compariſon of what one hours ſight of Heaven and Hell would make them be? O what a comfortable converſe would it be, if I might but joyn in prayer, praiſe, and holy conference one day or hour, with a perſon that had ſeen the Lord, and been in Heaven, and born a part in the Angelical Praiſes! Were our Congregations compoſed of ſuch perſons, what manner of worſhip would they perform to God? How unlike would their heavenly raviſhing expreſſions be to theſe our ſleepy heartleſs duties? Were Heaven open to the view of all this Congregation while I am ſpeaking to you, or when we are ſpeaking in prayer and praiſe to God, imagine your ſelves what a change it would make upon the beſt of us in our ſervices! What apprehenſions, what affections, what reſolutions it would raiſe! and what a poſture it would caſt us all into! And do we not all profeſs to believe theſe things, as revealed from Heaven by the infallible God? Do we not ſay, that ſuch a Divine Revelation is as ſure as if the things were in themſelves laid open to our ſight? Why then are we no more affected with them? Why are we no more tranſported by them? Why do they no more command p. 18our ſouls, and ſtir up our faculties to the moſt vigorous and lively exerciſe? and call them off from things that are not to us conſiderable, nor fit to have one glance of the eye of our obſervation, nor a regardful thought, nor the leaſt affection, unleſs as they ſubſerve theſe greater things? When you obſerve how much, in your ſelves and others, the frame of your ſouls in holy duty, and the tenour of your lives towards God and man, do differ from what they would be, if you had ſeen the things that you believe, let it mind you of the great imperfection of faith, and humble us all in the ſenſe of our imb…cility. For though I know that the moſt perfect Faith, is not apt to raiſe ſuch high affections in degree, as ſhall be raiſed by the beatifical viſion in the glorified, and as preſent intuition now would raiſe, if we could attain it; yet ſeeing Faith hath as ſure an Object and Revelation as ſight it ſelf, though the manner of apprehenſion be leſs affecting, it ſhould do much more with us than it doth, and bring us nearer to ſuch affections and reſolutions, as ſight would cauſe.

Ʋſe 2. If Faith be given us to make things to come as if they were at hand, and things unſeen as if we ſaw them, you may ſee from hence, 1. The reaſon of that holy ſeriouſneſs of Believers, which the ungodly want. 2. And the reaſon why the ungodly want it. 3. And why they wonder at, and diſtaſte and deride this ſerious diligence of the Saints.

1. Would you make it any matter of wonder, for men to be more careful of their ſouls, more fervent in their requeſts to God, more fearful of offending him, and more laborious in all holy preparation for eternal life, than the holieſt and preciſeſt perſon that you know in all the world, if ſo be that Heaven and Hell were ſeen to them? Would you not rather wonder at the dulneſs and coldneſs, and negligence of the beſt, and that they are not far more holy and diligent than they are, if you and they did ſee theſe things? Why then do you not ceaſe your wondering at their diligence? Do you not know that they are men, that have ſeen the Lord, whom they daily ſerve? and ſeen the glory which they daily ſeek? and ſeen the place of torments which they fly from? By Faith in the glaſs of Divine Revelations they have ſeen them.

p. 192. And the reaſon why the careleſs world are not as diligent, and holy as Believers, is becauſe they have not this eye of Faith, and never ſaw thoſe powerful objects, that Believers ſee. Had you their eyes, you would have their hearts and lives. O that the Lord would but illuminate you, and give you ſuch a ſight of the things unſeen, as every true Believer hath! What a happy change would it make upon you? Then inſtead of your deriding or oppoſing it, we ſhould have your company in the holy path: You would then be ſuch your ſelves, as you now deride. If you ſaw what they ſee, you would do as they do. When the heavenly light had appeared unto Saul, he ceaſeth perſecuting, and enquires what Chriſt would have him to do, that he might be ſuch a one as he had perſecuted: And when the ſcales fell from his eyes, he falls to prayer, and gets among the Believers whom he had perſecuted, and laboureth and ſuffereth more than they.

3. But till this light appear to your darkned ſouls, you cannot ſee the reaſons of a holy heavenly life: and therefore you will think it hypocriſie, or pride, or fancy, and imagination, or the fooliſhneſs of crackt…brain'd ſelf-conceited men. If you ſee a man do reverence to a Prince, and the Prince himſelf were inviſible to you, would you not take him for a mad man; and ſay that he cringed to the ſtools or chairs, or bowed to a poſt, or complemented with his ſhadow? If you ſaw a mans action in eating and drinking, and ſee not the meat and drink it ſelf, would you not think him mad? If you heard men laugh, and hear not ſo much as the voice of him that gives the jeaſt, would you not imagine them to be brain-ſick? If you ſee men dance, and hear not the muſick; if you ſee a Labourer threſhing, or reaping, or mowing, and ſee no corn or graſs before him; if you ſee a Souldier fighting for his life, and ſee no enemy that he ſpends his ſtroaks upon, will you not take all theſe for men diſtracted? Why this is the caſe between you and the true Believers. You ſee them reverently worſhip God, but you ſee not the Majeſty which they worſhip, as they do: You ſee them as buſie for the ſaving of their ſouls, as if an hundred lives lay on it; but you ſee not the Hell from which they fly, nor the Heaven they ſeek: and therefore you marvel why they make ſo p. 20much ado about the matters of their ſalvation; and why they cannot do as others, and make as light of Chriſt and Heaven, as they that deſire to be excuſed, and think they have more needful things to mind. But did you ſee with the eyes of a true Believer, and were the amazing things that God hath revealed to us, but open to your ſight, how quickly would you be ſatisfied, and ſooner mock at the diligence of a drowning man, that is ſtriving for his life, or at the labour of the City, when they are buſily quenching the flames, in their habitations, than mock at them that are ſtriving for the everlaſting life, and praying and labouring againſt the ever-burning flames?

How ſoon would you turn your admiration, againſt the ſtupidity of the careleſs world, and wonder more that ever men that hear the Scriptures, and ſee with their eyes the works of God, can make ſo light of matters of ſuch unſpeakable eternal conſequence? Did you but ſee Heaven and Hell, it would amaze you to think that ever many, yea ſo many, and ſo ſeeming wiſe, ſhould wilfully run into everlaſting fire, and ſell their ſouls at ſo low a rate, as if it were as eaſie to be in Hell as in an Ale-houſe, and Heaven were no better than a beaſtly luſt? O then with what aſtoniſhment would you think! [Is this the fire that ſinners do ſo little fear? Is this the glory that is ſo neglected?] You would then ſee that the madneſs of the ungodly is the wonder.

Ʋſe 3. By this time I ſhould think that ſome of your own Conſciences have prevented me, in the Ʋſe of Examination, which I am next to call you to. I hope while I have been holding you the glaſs, you have not turned away your faces, nor ſhut your eyes: But that you have been judging your ſelves by the light which hath been ſet up before you. Have not ſome of your conſciences ſaid by this time [If this be the nature and uſe of Faith, to make things unſeen, as if we ſaw them, what a deſolate caſe then is my ſoul in? how void of Faith? how full of Infidelity? how far from the truth and power of Chriſtianity? How dangerouſly have I long deceived my ſelf in calling my ſelf a true Chriſtian, and pretending to be a true Believer? When I never knew the life of Faith but took a dead opinion, bred only by education, and p. 21the cuſtom of the Countrey inſtead of it; little did I think that I had been an Infidel at the heart, while I ſo confidently laid claim to the name of a Believer! Alas, how far have I been from living, as one that ſeeth the things that he profeſſeth to Believe?] If ſome of your conſciences be not thus convinced, and perceive not yet your want of faith, I fear it is becauſe they are ſeared, or aſleep.

But if yet conſcience have not begun to plead this cauſe againſt you, let me begin to plead it with your conſciences: Are you Believers? Do you live the life of Faith, or not? Do you live upon things that are unſeen, or upon the preſent viſible baits of ſenſuality? That you may not turn away your ears, or hear me with a ſluggiſh ſenſleſs mind, let me tell you firſt, how nearly it concerneth you, to get this Queſtion ſoundly anſwered; and then, that you may not be deceived, let me help you toward the true reſolution.

1. And for the firſt, you may perceive by what is ſaid, that ſaving Faith is not ſo common, as thoſe that know not the nature of it, do imagine. [All men have not faith,] 2 Theſ. 3.2. O what abundance do deceive themſelves with Names, and ſhews, and a dead Opinion, and cuſtomary Religion ▪ and take theſe for the life of faith!

2. Till you have this faith, you have no ſpecial intereſt in Chriſt. It is only Believers that are united to him, and are his living Members: and it is by faith that he dwelleth in our hearts, and that we live in him, Epheſ. 3.17. Gal. 2.20. In vain do you boaſt of Chriſt, if you are not true Believers. You have no part or portion in him: None of his ſpecial Benefits are yours, till you have this living working Faith.

3. You are ſtill in the ſtate of enmity to God, and unreconciled to him, while you are unbelievers. For you can have no peace with God ▪ nor a…eſs unto his favour, but by Chriſt, Rom. 5.1, 2, 3, 4. Epheſ. 2.14, 15, 17. And therefore you muſt come by faith to Chriſt, before you can come by Chriſt unto the Father, as thoſe that have a ſpecial intereſt in his love.

4. Till you have this Faith, you are under the guilt and load of all your ſins, and under the curſe and condemnation of the Law; For there is no Juſtification or forgiveneſs, but by Faith, Act. 26.18. Rom. 4, & 5, &c.

p. 225. Till you have this ſound Belief of things unſeen, you will be carnal minded, and have a carnal end to all your actions, which will make thoſe to be evil, that materially are good, and thoſe to be fleſhly that materially are holy: Without Faith it is impoſſible to pleaſe God, Rom. 8.5, 8, 9. Prov. 28.9. Heb. 11.6.

6. Laſtly, Till you have this living Faith, you have no right to Heaven, nor could be ſaved if you die this hour. [Whoever believeth ſhall not periſh but have everlaſting life: He that believeth on him, is not condemned: but he that believeth not, i… condemned already: He that believeth on the Son, hath everlaſting life: and he that b…lieveth not the Son, ſhall not ſee life; but the wrath of God abid…th on him, Joh. 3.16, 18, 36.

You ſee, if you love your ſelves, it concerneth you, to try whether you are true Believers: Unleſs you take it for an indifferent thing, whether you live for ever in Heaven or Hell; it's beſt for you to put the queſtion cloſe to your conſciences betimes. Have you that Faith that ſerves inſtead of ſight? Do you carry within you the evidence of things unſeen, and the ſubſtance of the things which you ſay you hope for? Did you know in what manner this queſtion muſt be put and determined at judgement, and how all your comfort will then depend upon the anſwer, and how near that day is, when you muſt all be ſentenced to Heaven or Hell, as you are found to be Believers or Ʋnbelievers, it would make you hearken to my counſel, and preſently try whether you have a ſaving Faith.

2. But leſt you be deceived in your trial, and leſt you miſtake me as if I tryed the weak by the meaſure of the ſtrong, and laid all your comfort upon ſuch ſtrong affections, and high degrees, as fight it ſelf would work within you, I ſhall briefly tell you, how you may know whether you have any faith that's true and ſaving, though in the leaſt degree. Though none of us are affected to that height as we ſhould be, if we had the ſight of all that we do believe, yet all that have any ſaving belief of inviſible things, will have theſe four ſigns of faith within them.

1. A ſound belief of things unſeen, will cauſe a practical eſtimation of them, and that above all earthly things. A glimpſe of p. 23the heavenly glory as in a glaſs, will cauſe the ſoul deliberately to ſay, [This is the chief deſirable felicity; this is the Crown, the Pearl, the Treaſure; nothing but this can ſerve my turn. It will debaſe the greateſt pleaſures, or riches, or honours of the world in your eſteem. How contemptible will they ſeem, while you ſee God ſtand by, and Heaven as it were ſet open to your view; you'l ſee there's little cauſe to envy the proſperous ſervants of the world; you will pitty them, as miſerable in their mirth, and bound in the fetters of their folly and concupiſcence; and as ſtrangers to all ſolid joy and honour. You will be moved with ſome compaſſion to them in their miſery, when they are braving it among men, and domineering for a little while; and you will think, alas poor man! Is this all thy glory! Haſt thou no better wealth, no higher honour, no ſweeter pleaſures than theſe husks? With ſuch a practical judgement as you value gold above dirt, and jewels above common ſtones; you will value Heaven above all the riches and pleaſures of this world, if you have indeed a living ſaving faith, Phil. 3.7, 8, 9.

2. A ſound belief of the things unſeen will habitually incline your wills to embrace them, with conſent and complacence, and reſolution, above and againſt thoſe worldly things, that would be ſet above them, and preferred before them. If you are true believers, you have made your choice, you have fix… your hopes, you have taken up your reſolutions, that God muſt be your portion, or you can have none that's worth the having: that Chriſt muſt be your Saviour, or you cannot be ſaved: and therefore you are at a point with all things elſe: they may be your Helps, but not your Happineſs: you are reſolved on what Rock to build, and where to caſt anchor, and at what port and prize your life ſhall aim. You are reſolved what to ſeek and truſt to God or none: Heaven or nothing: Chriſt or none; is the voice of your rooted, ſtable reſolutions. Though you are full of fears ſometimes whether you ſhall be accepted, and have a part in Chriſt, or no? and whether ever you ſhall attain the Glory which you aim at; yet you are off all other hopes; having ſeen an end of all perfections, and read vanity and vexation written upon all creatures, even on the moſt flattering ſtate on earth, and are unchangeably reſolved p. 24not to change your Maſter, and your hopes, and your holy courſe, for any other life or hopes. Whatever come of it you are reſolved that here you will venture all: Knowing that you have no other game to play, at which you are not ſure to loſe, and that you can lay out your love, and care, and labour on nothing elſe that will anſwer your expectations; nor make any other bargain whatſoever▪ but what you are ſure to be utterly undone by, Pſal. 73.25. & 4.6, 7. Mat. 6.20, 21. & 13.45, 46. Luke 18.33.

3. A ſound belief of things inviſible, will be ſo far an effectual ſpring of a holy life, as that you will [ſeek firſt the Kingdom of God, and its Righteouſneſs,] Mat. 6.33. and not in your Reſolutions only, but in your Practices, the bent of your lives will be for God, and your inviſible felicity. It is not poſſible that you ſhould ſee by faith, the wonders of the world to come, and yet prefer this world before it. A dead opinionative belief, may ſtand with a worldly fleſhly life; but a working faith will make you ſtir, and make the things of God your buſineſs: and the labour and induſtry of your lives will ſhew whether you ſoundly believe the things unſeen.

4. If you ſavingly believe the inviſible things, you will purchaſe them at any rate, and hold them faſter than your worldly accommodations; and will ſuffer the loſs of all things viſible, rather than you will caſt away your hopes of the glory which you never ſaw. A humane faith and bare opinion, will not hold faſt when trial comes. For ſuch men take Heaven but for a reſerve, becauſe they muſt leave earth againſt their wills, and are loth to go to Hell: but they are reſolved to hold the world as long as they can, becauſe their faith apprehendeth no ſuch ſatisfying certainty of the things unſeen, as will encourage them to let go all that they ſee, and have in ſenſible poſſeſſion. But the weakeſt faith that's true and ſaving, doth habitually diſpoſe the ſoul, to let go all the hopes and happineſs of this world, when they are inconſiſtent with our ſpiritual hopes and happineſs, Luke 14.33.

And now I have gone before you with the light, and ſhewed you what a Believer is, will you preſently conſider how … your hearts and lives agree to this deſcription? To know [Whether you live by faith or not] is conſequentially to know▪ p. 25whether God or the world be your portion and felicity; and ſo whether you are the heirs of Heaven or Hell. And is not this a queſtion that you are moſt nearly concerned in? O therefore for your ſouls ſakes, and as ever you love your everlaſting peace, Examine your ſelves, whether you are in the faith or not? Know you not that Chriſt is in you (by faith) except you be reprobates? 2 Cor. 13.5. will you hearken now as long to your conſciences, as you have done to me? As you have heard me telling you, what is the nature of a living, ſaving faith will you hearken to your conſciences, while they impartially tell you, whether you have this life of faith, or not? It may be known if you are willing, and diligent, and impartial: I… you ſearch on purpoſe as men that would know whether they are alive or dead, and whether they ſhall live or die for ever: and not as men that would be flattered and deceived, and are reſolved to think well of their ſtate, be it true or falſe.

Let conſcience tell you: What eyes do you ſee by, for the conduct of the chief imployment of your lives? Is it by the eye of ſenſe, or faith? I take it for granted that it's by the eye of Reaſon. But is it by Reaſon corrupted and by…ſſed by ſenſe, or is it by Reaſon elevated by faith? What Countrey is it that your hearts converſe in? Is it in Heaven or Earth? What company is it that you ſolace your ſelves with? Is it with Angels and Saints? Do you walk with them in the Spirit, and joyn your eccho's to their triumphant praiſes, and ſay, Amen, when by faith you hear them aſcribing honour, and praiſe, and glory to the ancient of daies, the Omnipotent Jehovah, that is, and that was, and is to come? Do you fetch your Joyes from Heaven or Earth? from things unſeen or ſeen? things future or preſent? things hoped for, or things poſſeſſed? What Garden yieldeth you your ſweeteſt flowers? Whence is the food, that your hopes and comforts live upon? Whence are the ſpirits and cordials that revive you; when a frowning world doth caſt you into a fainting fit, or ſwoun? Where is it that you repoſe your ſouls for Reſt, when ſin or ſufferings have made you weary? Deal truly, Is it in Heaven or Earth? Which world do you take for your pilgrimage, and which for your home? I do not ask you, where you are, but where you dwell? not where are your perſons, but where p. 26are your hearts? In a word, Are you in good earneſt, when you ſay, you believe a Heaven and Hell? And do you think, and ſpeak, and pray, and live, as thoſe that do indeed believe it? Do you ſpend your time, and chuſe your condition of life, and diſpoſe of your affairs, and anſwer temptations to worldly things, as thoſe that are ſerious in their belief? Speak out; do you live the life of faith upon things unſeen? or the life of ſenſe on things that you behold? Deal truly; for your endleſs …oy or ſorrow doth much depend on it. The life of faith is the certain paſſage to the life of glory. The fleſhly life on things here ſeen, is the certain way to endleſs miſery. If you live after the fleſh, ye ſhall die: but if ye by the ſpirit, do mortifie the deeds of the body, ye ſhall live, Rom. 8.13. Be not d…ceived: God is not mocked … for whatſoever a man ſoweth, that ſhall he alſo reap: For he that ſoweth to his fleſh, ſhall of the fleſh reap corruption: but he that ſoweth to the ſpirit, ſhall of the ſpirit reap everlaſting life, Gal. 6.7, 8. If you would know where you muſt live for ever, know how, and for what, and upon what it is, that you live here.

Ʋſe 4. Having enquired whether you are Believers, I am next to ask you, what you will be for the time to come? will you live upon things ſeen or unſeen? While you arrogate the name and honour of being Chriſtians, will you bethink you what Chriſtianity is? and will you be indeed what you ſay you are, and would be thought to be? Oh that you would give credit to the Word of God that the God of Heaven might be but heartily believed by you! And that you would but take his Word to be as ſure as ſenſe? and what he hath told you is or will be, to be as certain as if you ſaw it with your eyes? Oh what manner of perſons would you then be? how carefully and fruitfully would you ſpeak and live? How impoſſible were it then that you ſhould be careleſs and prophane? And here that I may by ſeriouſneſs bring you to be ſerious, in ſo ſerious a buſineſs, I ſhall firſt put a few ſuppoſitions to you, about the inviſible objects of faith; and then I ſhall put ſome applicatory queſtions to you, concerning your own reſolutions and practice thereupon.

1. Suppoſe you ſaw the Lord in glory continually before you; When you are hearing, praying, talking, j…ſting, eating, p. 27drinking, and when you are tempted to any wilful ſin: Suppoſe you ſaw the Lord ſtand over you, as verily as you ſee a man! (As you might do if your eyes could ſee him: for it's moſt certain that he is ſtill preſent with you) ſuppoſe you ſaw but ſuch a glimpſe of his back parts as Moſes did, Exod. 34. when God put him into a cleft of the Rock, and covered him while he paſſed by (Chap. 33.23.) when the face of Moſes ſhined with the ſight, that he was fain to vail it from the people, Exod. 34.33, 34, 35. Or if you had ſeen but what the Prophet ſaw, Iſa. 6.1, 2, 3, 4, 5, 6. when he beheld the Lord upon a Throne, high and lifted up, &c. and heard the Seraphim cry, Holy, Holy, Holy is the Lord of Hoſts, the whole earth is full of his glory. When he ſaid, Woe is me, for I am undone, becauſe I am a man of unclean lips, and dwell in the midſt of a people of unclean lips! for mine eyes hauehave ſeen the King the Lord of Hoſts. Or if you had ſeen but what Job ſaw, Job 42.5, 6. when he ſaid, [I have heard of thee by the hearing of the ear; but now mine eye ſeeth thee; wherefore I abhor my ſelf and repent in duſt and aſhes.] What courſe would you take, what manner of perſons would you be after ſuch a ſight as this? If you had ſeen but Chriſt app…ring in his glory, as the Diſciples on the holy Mount, Matth. 17. or as Paul ſaw him at his converſion, when he was ſmitten to the earth, Acts 9. or as John ſaw him, Rev. 1.13. where he ſaith [He was cloathed with a garment down to the foo…, and girt with a golden girdle; his head and his hairs were white like Wooll or …, and his eyes were as a flame of fire, and his feet like unto fine braſs, as if they burned in a furnace, and his voice as the ſound of many waters; and he had in his right hand ſeven Stars, and out of his mouth went a ſharp two edged Sword, and his countenance was as the Sun ſhineth in his ſtrength: and when I ſaw him, I fell at his feet as dead; and he laid his right hand upon me, ſaying unto me, fear not, I am the firſt and the laſt; I am …e that liveth and was dead; and behold I am alive for evermore, Amen, and have the keyes of hell and death.] What do you think you ſhould be and do, if you had ſeen but ſuch a ſight as this? Would you be godly or ungodly after it? As ſure as you live, and ſee one another, God alwaies ſeeth you: He ſeeth your ſecret filthineſs, and deceit, and malice, which you think p. 28is hid; he ſeeth you in the dark: the locking of your doors, the d…a…ing of your curtains, the ſetting of the Sun, or the putting out of the Candle, doth hide nothing from him that is Omniſcient, Pſal. 94.8, 9. [ Ʋnderſtand oh ye brutiſh among the people! and ye fools, when will ye be wiſe? He that planted the ear, ſhall be not hear? he that formed the eye, ſhall he not ſee?] The luſt and filthineſs, and covetouſneſs, and envy, and vanity of your very thoughts are as open to his view as the Sun at noon. And therefore you may well ſuppoſe him preſent that cannot be abſent; and you may ſuppoſe you ſaw him that ſtill ſeeth you, and whom you muſt ſee. Oh what a change, a glympſe of the glory of his Majeſty, would make in this Aſſembly! Oh what amazements, what paſſionate workings of ſoul would it excite! Were it but an Angel that did thus appear to you, what manner of hearers would you be? how ſerious? how affectionate? how ſenſible? And yet are you Believers, and have none of this? when faith makes unſeen things to be as ſeen? If thou have faith indeed, thou ſeeſt him that is inviſible: thou ſpeakeſt to him: thou heareſt him in his Word: thou ſeeſt him in his Works: thou walkeſt with him: he is the life of thy comforts, thy converſe and thy life.

2. Suppoſe you had ſeen the matters revealed in the Goſpel to your faith, as to what is paſt and done already? If you had ſeen the deluge and the Ark, and preſervation of one righteous family: the burning of Sodom and Gomorrah with fire from Heaven; and the ſaving of Lot whoſe righte… ſoul was grieved at their ſins, and hunted after as a prey to their ungodly rage, becauſe he would have hindered them from tranſgreſſing? Suppoſe you had ſeen the opening of the Red Sea, the paſſage of the Iſraelites, the drowning of Pharaoh and his Aegyptians; the Manna and the Q…ails that fell from Heaven, the flaming Mount, with the terrible Thunder, when God delivered the Law to Moſes! what manner of people would you have been? what lives would you have led, after ſuch ſights, as all or any one of theſe? Suppoſe you had ſeen Chriſt in his ſtate of Incarnation, in his examples of lowlineſs, meekneſs, contempt of all the glory and vanities of this world, and had heard him ſpeak his heavenly Doctrine with power and authority, as never man ſpake. Suppoſe you had ſeen him heal the blind, p. 29the lame, the ſick, and raiſe the dead; and ſeen him after all this made the ſcorn of ſinners, buffeted, ſpit upon, when they had crowned him with thorns, and arrayed him gorgeouſly in ſcorn; and then nailed between malefactors on a Croſs, and pierced, and die a ſhameful death, and this for ſuch as you and I. Suppoſe you had ſeen the Sun darkned without any ecclipſe, the Vail of the Temple rent, the Earth tremble; the Angels terrifying the Keepers, and Chriſt riſe again! Suppoſe you had been among the Diſciples when he appeared in the midſt of them, and with Thomas, had put your fingers into his wounded ſide: and had ſeen him walking on the waters, and at laſt ſeen him aſcending up to Heaven. Suppoſe you had ſeen when the Holy Ghoſt came down on the Diſciples in the ſimilitude of cloven tongues, and had heard them ſpeak in the various languages of the Nations, and ſeen the variety of Miracl…s, by which they convinced the unbelieving world: What perſons would you have been? what lives would you have led, if you had been eye-witneſſes of all theſe things? And do you not profeſs to believe all this? and that theſe things are as certain truths, as if you had ſeen them? why then doth not your belief affect you, or command you more? why doth it not do what ſight would do, in ſome good meaſure, if it were but a lively ſaving faith indeed that ſerveth inſtead of ſenſe? Yea I muſt tell you, Faith muſt do more with you, in this caſe, than the ſight of Chriſt alone, could do, or the ſight of his Miracles did on moſt. For many that ſaw him, and ſaw his works, & heard his Word, yet periſhed in their unbelief.

3. Suppoſe you ſaw the everlaſting Glory which Chriſt hath purchaſed and prepared for his Saints: That you had been once with Paul, rapt up into the third Heavens, and ſeen the things that are unutterable: would you not after that have rather lived like Paul, and undergone his ſufferings and contempt, than to have lived like the brain-ſick brutiſh world? If you had ſeen what Stephen ſaw before his death, Acts 7.55, 56. the Glory of God, and Chriſt ſtanding at his right hand; If you had ſeen the thouſands and millions of holy glorious ſpirits, that are continually attending the Majeſty of the Lord; If you had ſeen the glorified ſpirits of the juſt, that were once in fleſh, deſpiſed by the blind ungodly world, while they p. 30waited on God in faith, and holineſs, and hope, for that bleſſed Crown which now they were: If you had felt one moment of their joyes; if you had ſeen them ſhine as the Sun in glory, and made like unto the Angels of God; if you had heard them ſing the ſong of the Lamb, and the joyful Hallelujahs, and praiſe to their eternal King: what would you be, and what would you reſolve on after ſuch a ſight as this? If the rich man Luke 16. had ſeen Lazarus in Abrahams boſom in the midſt of his bravery, and honour, and feaſting, and other ſenſual delights, as afterwards he ſaw it when he was tormented in the flames of Hell, do you think ſuch a ſight would not have cooled his mirth and jollity, and helpt him to underſtand the nature and value of his earthly felicity; and have proved a more effectual argument than a deſpiſed Preachers words? at leaſt to have brought him to a freer exerciſe of his Reaſon, in a ſober conſideration of his ſtate and waies? Had you ſeen one hour what Abraham, David, Paul, and all the Saints now ſee, while ſin and fleſh doth keep us here in the dark, what work do you think your ſelves it would make upon your hearts and lives?

4 Suppoſe you ſaw the face of Death, and that you were now lying under the power of ſome mortal ſickneſs, Phyſicians having forſaken you, and ſaid, There is no hope: Your friends weeping over you, and preparing your winding ſheet and coffin, digging your graves, and caſting up the skulls, and bones, and earth, that muſt again be caſt in to be your covering and company: Suppoſe you ſaw a Meſſenger from God to tell you that you muſt die to morrow; or heard but what one of your predeceſſors heard, Luke 12.20. Thou fool, this night ſhall thy ſoul be required of thee: then whoſe ſhall theſe things be that thou haſt provided?] How would ſuch a Meſſage work with you? would it leave you as you are? If you heard a voice from God this night in your chamber in the dark, telling you, that this i… the laſt night that you ſhall live on earth, and before to morrow your ſouls muſt be in another world, and come before the dreadful God: what would be the effect of ſuch a Meſſage? And do you not verily believe that all this will very ſhortly be? Nay, do you not know without believing, that you muſt die, and leave your worldly glory? p. 31and that all your pleaſures and contents on earth, will be as if they had never been, (and much worſe!) O wonderful! that a change ſo ſure, ſo great, ſo near, ſhould no more affect you, and no more be fore-thought on, and no more prepared for! and that you be not awakened by ſo full and certain a fore-knowledge, to be in good ſadneſs for eternal life, as you ſeem to be when death is at hand!

5. Suppoſe you ſaw the great and dreadful day of Judgement, as it i… deſcribed by Chriſt himſelf in Matth. 25. [When the Son of man ſhall come in his glory, and all his holy Angels with him, and ſhall ſit upon his glorious Throne, and all Nations ſhall be gathered before him, and he ſhall ſeparate them one from another, as a Shepherd divideth his ſheep from the goats, and ſhall ſet the ſheep on his right hand, and the goats on his left.] v. 31, 32, 33. and ſhall ſentence the righteous to eternal life, and the reſt into everlaſting puniſhment. If you did now behold the glory and terrour of that great appearance, how the Saints will be magnified, and rejoyce, and be juſtified againſt all the accuſations of Satan, and calumnies of wicked men; and how the ungodly then would fain deny the words and deeds that now they glory in; and what horrour and confuſion will then overwhelm thoſe wretched ſouls, that now out-face the Meſſengers of the Lord? Had you ſeen them trembling before the Lord, that now are braving it out in the pride and arrogancy of their hearts: Had you heard how then they will change their tune, and wiſh they had never known their ſins: and wiſh they had lived in greater holineſs than thoſe whom they derided for it: What would you ſay, and do, and be, after ſuch an amazing fight as this? Would you ſport it out in ſin as you have done? Would you take no better care for your ſalvation? If you had ſeen thoſe ſayings out of the holy Ghoſt fulfilled. Jude 14, 15.2 Theſ. 1.7, 8, 9. [When the Lord Jeſus ſhall be revealed from Heaven with his mighty Angels, in flaming fire, taking vengeance on them that know not God, and that obey not the Goſpel of our Lord Jeſus Chriſt, who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power.] What mind do you think you ſhould be of? What courſe would you take, if you had but ſeen this dreadful day? Could you go on to think, and p. 32ſpeak, and live as ſenſually, ſtupidly and negligently as now you do? 2 Pet. 3.10, 11, 12. [The day of the Lord will come as a thief in the night, in the which the bravens ſhall paſs away with a great noiſe, and the elements ſhall melt with fervent beat; the earth alſo, and the works that are therein ſhall be burnt up: Is it poſſible ſoundly to believe ſuch a day, ſo ſure, ſo near, and no more regard it, nor make ready for it, than the carel…ſs and ungodly do?

6. Suppoſe at that day you had heard the Devil accuſing you of all the ſins that you have committed; and ſet them out in the moſt odious aggravations, and call for juſtice againſt you to your Judge: If you heard him pleading all thoſe ſins againſt you that now he daily tempts you to commit, and now maketh you believe are harmleſs, or ſmall inconſiderable things: If you heard him ſaying, At ſuch a time this ſinner refuſed grace, neglected Chriſt, deſpiſed Heaven, and preferred Earth: at ſuch a time he derided godlineſs, and made a mock of the holy Word and Counſels of the Lord: at ſuch a time he prophaned the name of God, he coveted his neighbours wealth; he cheriſhed thoughts of envy or of luſt; he was drunk, or gluttonous, or committed fornication, and he was never thorowly converted by renewing grace, and therefore he is an heir of H…ll, and belongs to me: I ruled him, and I muſt have him.] What would you think of a life of ſin, if once you had heard ſuch accuſations as theſe? How would you deal by the next temptation, if you had heard what uſe the tempter will hereafter make of all your ſins?

7. What if you had ſeen the damned in their miſery, and heard them cry out of the folly of their …mpenitent careleſs lives; and wiſhing as Dives, Luke 16. that their friends on earth might have one ſent from the dead, to warn them that they come not to that place of torment (I ſpeak to men that ſay they are believers) what would you do upon ſuch a fight? If you had heard them there torment themſelves in the remembrance of the time they loſt, the mercy they neglected, the grace reſiſted, and wiſh it were all to do again, and that they might once more be tried with another life. If you ſaw how the world is altered with thoſe, that once were as proud and confident as others, what do you think ſuch a ſight would do with you? p. 33And why then doth the believing of it do no more, when the …h…ng is certain?

8. Once more; ſuppoſe that in your temptations you ſaw the tempter appearing to you, and pleading with you as he doth by his inward ſuggeſtions, or by the mouths of his inſtruments. If you ſaw him, and heard him h…ſſing you on to ſin, perſwading you to gluttony, drunkenneſs, or unclean…eſs? If the Devil appeared to you, and led you to the place of luſt, and offered you the harlot, or the cup of exceſs and urged you to ſwear, or curſe, or ra…l, or ſcorn at a holy life; would not the ſight of the Angler ma… his g…me, and … your courage, and ſpoil your ſport, and turn your ſtom…chs? would you be drunk, or filthy, if you ſaw him ſtand by you? Think on it the next t…me you are tempted. Stout men have been apaled by ſuch a ſight. And do you not believe that it's he indeed that tempteth you? As ſure as if your eyes beh…ld h…m, …t's he that prompteth men to …er at god…ineſs, and puts your wanton ribbald ſpeeches, and oaths, and curſes into yo…r mouths: He is the Tutor of the enemies of grace, that teacheth them doc…è del…rare, ingenioſè inſanire, ingeniouſly to quarrel with the way of life, and learnedly to confute the arguments that would have ſaved them; and ſubtilly to diſpute themſelves out of the hands of mercy, and gallantly to ſcorn to ſtoop to Chriſt, till there be no remedy; and with plauſible eloquence to commend the plague and ſickneſs of their ſouls; and irrefrag…bly maintain it, that the way to Hell will lead to Heaven; and to juſtifie the ſins that will condemn them; and honourably and triumphantly to overcome their friends, and to ſerve the Devil in mood and fig…re, and valiantly to caſt themſelves into Hell, in deſpite of all the laws and reproofs of God or man that would have hindered them. It being moſt certain that this is the D…vils work, and you durſt not do it if he moved you to it with open face, how dare you do it when faith would aſſure you, that it's as veri…y he, as if you ſaw him?

More diſtinctly, anſw…r theſe following Queſtions, upon the foregoing ſuppoſitions.

Q…eſt. 1. If you ſaw but what you ſay you do believe, would you not be convinced that the moſt pleaſant gainful ſin, is worſe p. 34than madneſs? and would you not ſpit at the very name of it, and openly cry out of your open folly, and beg for prayers, and love reprovers, and reſolve to turn without delay?

Queſt. 2. What would you think of the moſt ſerious holy life, if you had ſeen the things that you ſay you do believe? would you ever again reproach it as preciſeneſs? or count it more ado than needs? and think your time were better ſpent in playing, than in praying; in drinking▪ and ſports, and filthy luſts, than in the holy ſervices of the Lord? would you think then that one day in ſeven, were too much for the work for which you live; and that an hour on this holy day were enough to be ſpent in inſtructing you for eternity? Or would you not believe that he is the bleſſed man, whoſe delight is in the Law of God, and meditateth in it day and night? Could you plead for ſenſuality or ungodly negligence, or open your mouths againſt the moſt ſerious holineſs of life, if Heaven and Hell ſtood open to your view?

Queſt. 3. If you ſaw but what you ſay you do believe, would you ever again be offended with the Miniſters of Chriſt, for the plaineſt reproofs, and cloſeſt exhortations, and ſtricteſt precepts and diſcipline, that now are diſreliſhed ſo much? Or rather, would you not deſire them to help you preſently to try your ſtates, and to ſearch you to the quick, and to be more ſolicitous to ſave you than to pleaſe you? The patient that will take no bitter medicine in time, when he ſees he muſt die, would then take any thing. When you ſee the things that now you hear of, then you would do any thing: O then might you have theſe daies again, Sermons would not be too plain or long: In ſeaſon and out of ſeaſon would then be allowed of. Then you would underſtand what moved Miniſters to be ſo importunate with you for converſion; and whether trifling or ſerious preaching was the beſt.

Queſt. 4. Had you ſeen the things that you ſay you do believe, what effect would Sermons have upon you, after ſuch a ſight …s this? O what a change it would make upon our preaching, and your hearing, if we ſaw the things that we ſpeak and hear of? How fervently ſhould we importune you in the name of Chriſt? How attentively would you hear, and carefully conſider and obey? we ſhould then have no ſuch ſleepy preaching p. 35and hearing, as now we have. Could I but ſhew to all this Congregation, while I am preaching, the inviſible world of which we preach, and did you hear with Heaven and Hell in your eye ſight, how confident ſhould I be (though not of the ſaving change of all) that I ſhould this hour teach you to plead for ſin, and againſt a holy life no more? and ſend you home another people than you came hither. I durſt then ask the worſt that heareth me, [Dare you now be drunk, or gluttonous, or worldly? dare you be voluptuous, proud, or fornicators any more? Dare you go home, and make a jeſt at piety, and neglect your ſouls as you have done?] And why then ſhould not the believed truth prevail, if indeed you did believe it, when the thing is as ſure, as if you ſaw it?

Queſt. 5. If you had ſeen what you ſay you do believe, would you hunt as eagerly for wealth, or honour, and regard the thoughts or words of men, as you did before? Though it's only the Believer that truly honoureth his Rulers, (for none elſe honour them for God, but uſe them for themſelves;) yet wonder not if he fear not much the face of man, and be no admirer of worldly greatneſs▪ when he ſeeth what they will be, as well as what they are. Would not uſurpers have been leſs feared, if all could have foreſeen their fall? Even common reaſon can foreſee, that ſhortly you will all be duſt: Methinks I foreſee your ghaſtly paleneſs, your loathſome blackneſs, and your habitation in the dark: And who can much envy, or deſire the advancements that have ſuch an end? One ſight of God would blaſt all the glory of the world, that's now the b…t for mans perdition.

Queſt. 6. Would temptations be as powerful, as now they are, if you did but ſee the things you bear of? Could all the beauty or pleaſures in the world, entice you to filthineſs or ſenſuality, if you ſaw God over you, and judgement before you, and ſaw what damned ſouls now ſuffer, and what believers now enjoy? Could you be perſwaded by any company or recreation, to waſte your precious time in vain, with ſuch things in your eye? I am confident you would abhor the motion; and entertertain temptations to the moſt honoured, gainful, pleaſant ſin, as now you would do a motion to cut your own throats, or leap into a coal-pit, or thruſt your head into a burning-oven. p. 36Why then doth not faith thus ſhame temptations, if indeed you do believe theſe things? Will you ſay, [It is your weakneſs, you cannot …huſ… ] or that [it is your nature to be luſtful, revengeful, ſenſual, and you cannot overcome it.] But if you had a ſight of Heaven and Hell, you could then reſiſt: you cannot now, b…cauſe you will not: But did you ſee that which would make you willing ▪ your power would appear. The ſight of a Judge or Gallows can reſtrain m…n: The ſight of a perſon whom you reverence, can reſtrain the exerciſe of your diſgraceful ſins; much more would the ſight of Heaven and Hell. If you were but dying, you would ſhake the head at him that would then tempt you to the committing of your former ſins. And is not a lively foreſeeing faith as effectual?

Queſt. 7. Had you ſeen what you ſay you do believe, you would not ſo much ſtick a… ſufferings, nor make ſo great a matter of it, to be reproached, ſlandered, impriſoned, or condemned by man, when God and your ſalvation command your patience. A ſight of Hell would make you think it worſe than madneſs, to run thither to eſcape the wrath of man, or any ſufferings on earth, Rom. 8.18.

Queſt. 8. And O how ſuch a ſight would advance the Redeemer, and his Grace, and Promiſes, and Word, and Ordinances, in your eſteem! It would quicken your deſires, and make you fly to Chriſt for life, as a drowning man to that which may ſupport him. How ſweetly then would you reliſh the name, the word, the waies of Chriſt, which now ſeem dry and common things!

Q…eſt. 9. Could you live as merrily, and ſleep as quietly in a negligent uncertainty of your ſalvation, if you had ſeen theſe things, as now you do? Could you live at hearts eaſe, while you know not where you ſhall be to morrow, or muſt live for ever? Oh no: Were Heaven and Hell but ſeen before you, your Conſciences would be more buſie in putting ſuch queſtions [Am I regenerate, ſanctified, reconciled, juſtified, or not?] Then any the moſt zealous Miniſter is now.

Queſt. 10. I will put to you but one Qu…ſtion more. If we ſaw God, and Heaven, and Hell before us, do you think it would not effectually reconcile our differences, and heal our unbrotherly exaſper…tions and diviſions? would it not hold the hands p. 37that itch to be uſing violence, againſt thoſe that are not in all things of their minds! what abundance of vain controverſies would it reconcile! As the coming in of the Maſter doth part the fray among the School-boyes; ſo the ſight of God would fr…ghten us from contentions, or uncharitable violence. This would teach us how to preach and pray better than a ſtorm at Sea can do; which yet doth it better than ſome in proſperity w…ll learn: Did we ſee what we preach of, it would drive us out of our man pleaſing▪ ſelf-ſeeking, ſleepy ſtrain, as the cudgel drives the beggar from his canting, and the breaking looſe of the Bear did teach the affected cripple to find his legs, and c…ſt away his c…utch…s. I would deſire no better outward help to end our controverſies about indifferent modes of worſhip, than a ſight of the things of which we ſpeak: This would excite ſuch a ſerious …rame of ſoul, as would not ſuffer Religion to evaporate into formality, nor dwindle into affectation, complement and ceremony: nor ſhould we dare to beat our fellow-ſervants, and thruſt them out of the vineyard, and ſay, you ſhall not preach, or pray, or live, but upon theſe or thoſe unneceſſary terms: But the ſenſe of our own frailty, and fear of a ſevere diſquiſition of our failings, would make us compaſſionate to others, and content that neceſſaries be the matter of our unity, unneceſſaries of our liberty, and both of charity.

If ſight in all theſe ten particulars would do ſo much, ſhould not faith do much, if you verily believe the things you ſee not?

Alas, corrupted reaſon is aſleep, (with men that ſeem wiſe in other things) till it be awakt by faith or ſight. And ſleeping reaſon is as unſerviceable as folly. I… doth no work: it avoids no danger. A Doctor that's aſleep, can defend the truth no better than a waking child. But reaſon will be reaſon, and conſcience will be conſcience, when the duſt is blown out of mens eyes, and ſight and feeling have awakened, and ſo recovered their underſtandings; or Faith more ſeaſonably and happily awaked them.

AND O that now we might all conſent to addict our…ſelves to the Life of Faith: And

p. 381. That we live not too much on viſibles. 2. That we live on the things inviſible.

1. One would think that worldlineſs is a diſeaſe that carryeth with it a cure for it ſelf; and that the rational nature ſhould be loth to love at ſo dear a rate, and to labour for ſo poor a recompence. It is pitty that Gehezi's leproſie, and Judas's death, ſhould no more prevent a ſucceſſion of Gehezi's and Judas's in all generations. Our Lord went before us moſt eminently in a contempt of earth: His Kingdom was not of this world. No men are more unlike him than the worldlings. I know neceſſity is the pretence: But it is the dropſie of Covetouſneſs that cauſeth the thirſt which they call N…c…ſſity: And therefore the cure is non addere opi…us, ſed imminuere cupiditatem: The diſeaſe muſt not be fed but healed. Sa…s eſt divitiarum non amplius velle. It hath lately been a controverſie, whether this be not the golden age? that it is aetas ferrea we have felt; our demonſtrations are undeniable: that it is aetas aurata, we have ſufficient proof: and while gold is the god that rules the moſt, we will not deny it to be aetas aurea, in the Poets ſenſe,

Aurea nunc vere ſunt ſecula: plurimus auro

Vaenit honos: auro conciliatur amor.

This prevalency of things ſeen, againſt thing unſeen, is the Idolatry of the world; the ſubverſion of nature; the perverſion of our faculties and actions; making the ſoul a drudge to fleſh, and God to be uſed as a ſervant to the world. It deſtroyeth Piety, Juſtice and Charity: It turneth JƲS by perverſion into VIS; or by reverſion into SƲI. No wonder then if it be the ruine of ſocieties, when Gens ſine juſtitiâ, ſine remige navis in undâ. It can poſſeſs even Demoſthenes with a Squinancy, if there be but an Harpalus to bring him the infection. It can make a Judicature to be as Plutarch called that of Rome, [foreign] impiorum regionem;] contrary to Cicero's deſcription of Sulpitius, who was [magis juſtitiae quam juris conſultus, & ad p. 39facilitatem aequitatemque omnia contulit; nec maluit litium actiones conſtituere, quam controverſias tollere.] In a word, if you live by ſenſe and not by Faith, on things preſent, and not on things unſeen, you go backward; you ſtand on your heads ▪ and turn your heels againſt Heaven; you cauſe the beaſt to ride the man; and by turning all things upſide down, will turn your ſelves into confuſion.

2. Conſider that it is the unſeen things that are only Great and Neceſſary, that are worthy of a man, and anſwer the excellency of our nature, and the ends of our lives, and all our mercies. All other things are inconſiderable toyes, except as they are dignified by their relation to theſe. Whether a man ſtep into eternity from a Palace or a Priſon, a Lordſhip or a Lazarus ſtate, is little to be regarded. All men in the world, whoſe deſigns and buſineſs take up with any thing ſhort of Heaven, are in the main of one condition, and are but in ſeveral degrees and forms in the School of folly. If the intendment of your lives fall ſhort of God, it matters not much what it is you ſeek, as to any great difference. If leſſer children play for pins, and bigger boyes for points and pence, and aged children for lands and money, for titles of honour, and command, What difference is there between theſe, in point of wiſdom and felicity? but that the little ones have more innocent delights, and at a cheaper rate, than the aged have, without the vexatious cares and dangers that attend more grave and ſerious dotage. As Holineſs to the Lord is written upon all that is faithfully referred to his Will and Glory; ſo Vanity and Sin, is written upon all that is but made proviſion for the fleſh, and hath no higher end than Self. To go to Hell with greater ſtir, and attendance, and repute, with greater pomp and pleaſure than the poor, is a poor conſolation, a pitiful felicity!

3. Faith is the wiſdom of the ſoul: and unbelief and ſenſuality are its blindneſs, folly and brutiſhneſs. How ſhort is the knowledge of the wiſeſt unbelievers? They know not much of what is paſt; (and leſs they would know, if Hiſtorians were not of more credit with them, than the Word of God:) But alas, how little do they know of what is to come? ſenſe tells them where they are, and what they are now doing: but it tells them not where they ſhall be to morrow. But Faith can tell a true p. 40Believer, what will be when this world is ended, and where he ſhall live to all eternity, and what he ſhall be d…ing, what thoughts he ſhall be thinking, what affections ſhall be the temper and employment of his ſoul: what he ſhall ſee, and feel, and enjoy; and with what company he ſhall converſe for ever. If the pretenders to Aſtrological prediction, could but foretel the changes of mens lives, and the time and manner of their deaths, what reſort would be to them? and how wiſe would they be eſteemed? but what is all this to the infallible predictions of the All-knowing God, that hath given us a proſpect into another world, and ſhewed us what will be for ever, more certainly than you know what a day may bring forth.

So neceſſary is fore-knowledge in the common affairs of men, that without it the actions of the world would be but mad tumultuary confuſion: What would you think of that mans underſtanding, or how would you value the imployments of his life, that lookt no further in all his actions, than the preſent hour, and ſaw no more than the things in hand? What would you call him that ſo ſpends the day, as one that knoweth not there will be any night: and ſo paſt the night, as one that looked not for that day? that knew not in the Spring there would be an Harveſt, or in the Summer, that there would be any Winter: or in Youth, that there would be Age or Death? The ſilly brutes that have no fore-knowledge, are furniſhed with an inſtinct that ſupplieth the want of it, and alſo have the help of mans fore-knowledge, or elſe their kind would be ſoon extinct. The Bees labour in Summer, as if they foreſaw the Winters need. And can that man be wiſe, that foreſeeth not his everlaſting ſtate? Indeed he that knoweth not what is to come, hath no true knowledge of what is preſent: For the worth and uſe of preſent things, is only in their reſpect to things eternal: And there is no means, where there is no end. What wiſdom then remains in Unbelievers, when all their lives … miſ-imployed, becauſe they know not the end of life? and when all their actions are utterly debaſed, by the baſeneſs of … brutiſh ends, to which they ſerve and are referred. … is truly wiſe or honourable, that is done for ſmall and … things. To draw a curious picture of a p. 41ſhadow, or elegantly write the hiſtory of a dream, may be an ingenuous kind of foolery; but the end will not allow it the name of Wiſdom: And ſuch are all the actions of the world (though called Heroick, Valiant and Honourable) that aim at tranſitory trifles, and tend not to the everlaſting end. A bird can neatly build her neſt, but is not therefore counted Wiſe. How contrary is the judgement of the world to Chriſts? When the ſame deſcription that he giveth of a fool, is it that worldlings give of a wiſe and happy man, Luke 12.20, 21. [One that layeth up riches for himſelf, and is not rich towards God.] Will you perſwade us that the man is wiſe, that can climb a little higher than his neighbours, that he may have the greater fall? That is attended in his way to Hell with greater pomp and ſtate than others? That can ſin more Syllogiſtically and Rhetorically than the vulgar; and more prudently and gravely run into damnation; and can learnedly defend his madneſs, and prove that he is ſafe at the brink of Hell? Would you perſwade us that he is wiſe, that contradicts the God and Rule of Wiſdom, and that parts with Heaven for a few merry hours, and hath not wit to ſave his ſoul? When they ſee the end, and are arrived at eternity, let them boaſt of their Wiſdom, as they find cauſe: We will take them then for more competent Judges. Let the Eternal God be the portion of my ſoul; let Heaven be my inheritance and hope; let Chriſt be my Head, and the promiſe, my ſecurity, let Faith be my Wiſdom, and Love be my very heart and will, and patient perſevering Obedience be my life▪ and then I can ſpare the wiſdom of the world, becauſe I can ſpare the trifles that it ſeeks, and all that they are like to get by it.

What abundance of complaints and calamity would foreſight prevent? Had the events of this one year been (conditionally) foreſeen, the actions of thouſands would have b…en otherwiſe ordered, and much ſin and ſhame have been prevented. What a change would it make on the judgements of the world? how many words would be otherwiſe ſpoken? and how many deeds would be otherwiſe done? and how many hours would be otherwiſe ſpent, if the change that will be made by Judgement and Execution, were well foreſeen? And why is it not foreſeen, when it is foreſhewn? When the omniſcient God, that will certainly perform his Word, hath ſo plainly p. 42revealed it, and ſo frequently and loudly warns you of it? Is he wiſe, that after all theſe warnings will lie down in everlaſting woe, and ſay, [I little thought of ſuch a day: I did not believe I ſhould ever have ſeen ſo great a change?]

Would the ſervants of Chriſt be uſed as they are, if the malicious world foreſaw the day, when Chriſt ſhall come with ten thouſands of his Saints, to execute Judgement on all that are ungodly? Jude 14, 15. When he ſhall come to be glorified in his Saints, and admired in all them that do believe, 2 Theſ. 1.10. When the Sa…nts ſhall judge the world, 1 Cor. 6.2, 3. and when the ungodly ſeeing them on Chriſts right-hand, muſt hear their ſentence on this account [Verily I ſay unto you, in as m…ch as you did it (or, did it not) to one of the leaſt of theſe (my Brethren) you did it unto me.] Matth. 25. Yet a few daies, and all this will be done before your eyes: but the unbelieving world will not foreſee it.

Would malignant Cain have ſlain his brother, if he had foreſeen the puniſhment, which he calleth afterward intollerable, Gen. 4.13. Would the world have deſpiſed the preaching of Noah, if they had believed the deluge? Would Sodom have been Sodom, if they had foreſeen that an Hell from Heaven would have conſumed them? Would Achan have medled with his prey, if he had foreſeen the ſtones that were his Executioners and his Tomb? Would Gehezi have obeyed his covetous deſire, if he had foreſeen the leproſie? Or Judas have betrayed Chriſt, if he had foreſeen the hanging himſelf in his deſpair? It is fore-ſeeing Faith that ſaves thoſe that are ſaved; and blind unbelief that cauſeth mens perdition.

Yea preſent things as well as future, are unknown to fooliſh Unbelievers. Do they know who ſeeth them in their ſin? and what many thouſands are ſuffering for the like, while they ſee no danger? Whatever their tongues ſay, the hearts and lives of fools deny that there is a God that ſeeth them, and will be their Judge, Pſalm 14.1. You ſee then that you muſt live by Faith, or periſh by folly.

4. Conſider that things viſible are ſo tranſitory, and of ſo ſhort continuance, that they do but deſerve the name of things; being nothings, and leſs than nothing, and lighter than vanity it ſelf, compared to the neceſſary eternal Being, whoſe name p. 43is IAM. There is but a few daies difference between a Prince and no Prince; a Lord and no Lord; a man and no man; a world and no world. And if this be all, let the time that is paſt inform you how ſmall a difference this is. Rational foreſight may teach a Xerxes to weep over his numerous Army, as knowing how ſoon they were all to be dead men. Can you forget that death is ready to undreſs you? and tell you, that your ſport and mirth is done? and that now you have had all that the world can do, for thoſe that ſerve it, and take it for their part? How quickly can a feaver, or the choice of an hundred Meſſengers of death, be…eave you of all that earth afforded you, and turn your ſweeteſt pleaſures into gall, and turn a Lord into a lump of clay? It is but as a wink, an inch of time, till you muſt quit the ſtage; and ſpeak, and breath, and ſee the face of man no more. If you foreſee this, O live as men that do foreſee it. I never heard of any that ſtole his winding-ſheet, or fought for a Coffi…, or went to Law for his grave. And if you did but ſee (as wiſe men ſhould) how near your Honours and Wealth, and Pleaſures do ſtand unto Eternity, as well as your Winding ſheets, your Coffins, and your Graves, you would then value, and deſire, and ſeek them regularly and moderately, as you do theſe. Oh what a fading flower is your ſtrength? How ſoon will all your gallantry ſhrink into the ſhell? Si veſtra ſunt tollite …a vobiſcum. Bern. Bu… yet this is not the great part of the change. The terminus ad quem doth make it greater: It is great, for perſons of renown and honour, to change their Palaces for graves, and turn to noiſom rottenneſs and dirt: and their Power and Command into ſilent impotency, unable to rebuke the pooreſt worm, that ſawcily feedeth on their hearts or faces. But if you are Believers, you can look further, and foreſee much more. The largeſt and moſt capacious heart alive, is unable fully to conceive what a change the ſtroak of death will make.

For the holy ſoul ſo ſuddenly to paſs from prayer to Angelical praiſe, from ſorrow unto boundleſs joyes: from the ſlanders, and contempt, and violence of men, to the boſom of eternal Love; from the clamours of a tumultuous world, to the univerſal harmony and perfect uninterrupted Love and Peace; O what a bleſſed change is this; which believing now, we ſhall ſhortly feel.

p. 44For an unholy unrenewed ſoul, that yeſterday was drowned in fleſh, and laught at threatnings, and ſcorned reproofs, to be ſuddenly ſna…cht into another world; and ſee the Heaven that he hath loſt, and feel the Hell which he would not believe: to fall into the gulf of bottomleſs eternity, and at once to find, that Joy and Hope are both departed; that horrour and grief muſt be his company, and Deſperation hath lockt up the door: O what an amazing change is this! If you think me troubleſom for mentioning ſuch ungrateful things, what a trouble wil it be to feel them? May it teach you to prevent that greater trouble, you may well bear this. Find but a medicine againſt death, or any ſecurity for your continuance here, or any prevention of the Change, and I have done: But that which unavoidably muſt be ſeen, ſhould be foreſeen.

But the unſeen world is not thus mutable; Eternal life is begun in the Believer. The Church is built on Chriſt the Reck; and the gates of Hell ſhall not prevail againſt it. Fix here, and you ſhall never be removed.

4. Hence followeth another difference: The mutable creature doth impart a diſgraceful mutability to the ſoul that chuſeth it. It diſappointeth and deceiveth: And therefore the ungodly are of one mind to day, and another to morrow! In health they are all for pleaſure, and commodity, and honour: and at death they cry out on it as deceitful Vanity: In health they cannot abide this ſtrictneſs, this meditating, and ſeeking, and preparing for the life to come; but at death or judgement, they will all be of another mind! Then O that they had been ſo wiſe as to know their time: and O that they h…d lived as holily as the beſt! They are now the bold oppoſers and reproachers of an holy life: But then they would be glad it had been their own: They would eat their words, and will be down in the mouth, and ſtand to never a word they ſay, when ſight, and ſenſe, and judgement, ſhall convince them.

But things unchangeable do fix the ſoul. P…e…y is no matter for Repentance. Doth the Believer ſpeak againſt ſin and ſinners: and for an holy, ſober, righteous life? He will do ſo to the laſt: Death and Judgement ſhall not change his mind in this, but much confirm it. And therefore he perſeveres through ſufferings, to death, Rom. 8.35, 36, 37. [For this p. 45cauſe we faint not: but though our outward man periſh, yet the inward man is renewed day by day: For our light affliction, which is but for a moment, worketh for us a far more exceeding eternal weight of glory: While we look not at the things that are ſeen, but at the things which are not ſeen: For the things which are ſeen are temporal; but the things which are not ſeen are eternal, 2 Cor. 4.16, 17.

6. Laſtly, let this move you to live by a foreſeeing Faith, that it is of neceſſity to your ſalvation. Believing Heaven, muſt prepare you for it, before you can enjoy it. Believing Hell, is neceſſ…ry to prevent it. Mark 16.16. John 3.18, 36. [The juſt ſhall live by Faith; but if any man draw back (or, be lifted up) the Lord will have no pleaſure in him. Heb. 10.38. H…b. 2.4. Take heed that there be not in any of you an evil heart of unbelief, to depart from the living God. Heb. 3.12. And be not of them that draw back to perdition, but of them that believe to the ſaving of the ſoul. Heb. 10.39. It is God that ſaith [They ſhall all be damned that believed not the truth, but had pleaſure in unrighteouſneſs] 2 Theſ. 2.10, 11, 12.

May I now in the concluſion more particularly exhort you, 1. That you will live upon things foreſeen. 2. That you will promote this life of faith in others, according to your ſeveral capacities.

Princes and Nobles live not alwaies: You are not the Rulers of the unmoveable Kingdom; but of a boat that is in an haſty ſtream, or a ſhip under ſail, that will ſpeed both Pilot and Paſſengers to the ſhore. Dixi, eſtis Dii: at moriemini ut homines. It was not the leaſt or worſt of Kings, that ſaid, [I am a ſtranger vponupon earth] Pſal. 119.19. Vermis ſum, non homo: I am a worm, and no man, Pſal. 32.6. You are the greater worms, and we the little ones: but we muſt all ſay with Job, ch. 17.13, 14. [The grave is our houſe, and we muſt make our beds in darkneſs: Corruption is our Father, and the Worm our Mother and our Siſter.] The inexorable Leveller is ready at your backs, to convince you by unreſiſtible argument, that duſt you are, and to duſt you ſhall return. Heaven ſhould be as deſirable, and Hell as terrible to you as to others. No man will p. 44duplicate page p. 45duplicate page p. 44duplicate page p. 45duplicate page p. 46fear you after death: much leſs will Chriſt be afraid to judge you. Luke 19.27. As the Kingdoms and glory of the world were contemned by him in the hour of his temptation; ſo are they inconſiderable to procure his approbation. Truſt not therefore to uncertain riches. Value them but as they will prove at laſt. As you ſtand on higher ground than others, it is meet that you ſhould ſee further. The greater are your advantages, the wiſer and better you ſhould be: and therefore ſhould better perceive the difference between things temporal and eternal. It is alwaies dark where theſe glow-worms ſhine, and a rotten poſt doth ſeem a fire.

Your difficulties alſo ſhould excite you; You muſt go as through a Needles eye to Heaven. To live as in Heaven, in a crowd of buſineſs, and ſtream of temptations, from the confluence of all worldly things, is ſo hard, that few ſuch come to Heaven. Withdraw your ſelves therefore to the frequent ſerious fore-thoughts of eternity, and live by faith.

Had time allowed it, I ſhould have come down to ſome particular inſtances: As, 1. Let the things unſeen be ſtill at hand, to anſwer every temptation, and ſhame and repel each motion to ſin.

2. Let them be ſtill at hand, to quicken us to duty, when backwardneſs and coldneſs doth ſurprize us. What, ſhall we do any thing coldly for eternity?

3. Let it reſolve you what company to delight in; and what ſociety to be of; even thoſe with whom you muſt dwell for ever: What ſide ſoever is uppermoſt on earth, you may foreſee which ſide ſhall reign for ever.

4. Let the things inviſible be your daily ſolace, and the ſatisfaction of your ſouls. Are you ſlandered by men? Faith tells you, it is enough that Chriſt will juſtifie you. O happy day, when he will bring forth our righteouſneſs as the light, and ſet all ſtrait, which all the falſe hiſtories, or ſlanderous tongues or pens in all the world made crooked. Are you frowned on or contemned by men? Is it not enough that you ſhall everlaſtingly be honoured by the Lord? Are you wronged, oppreſſed, or trodden on by pride or malice? Is not Heaven enough to make you reparation? and eternity long enough for your joyes? O pray for your malicious enemies, leſt they ſuffer more than you can wiſh them.

p. 472. Laſtly, I ſhould have become on the behalf of Chriſt, a petitioner to you for protection and encouragement to the heirs of the inviſible world. For them that preach, and them that live this life of faith: not for the honours and riches of the world; but for leave and countenance to work in the Vineyard, and peaceably travel through the world as ſtrangers, and live in the Communion of Saints, as they believe. But, though it be for the beloved of the Lord, the apple of his eye, the people that are ſure to prevail and raign with Chriſt for ever; whoſe prayers can do more for the greateſt Princes, than you can do for them; whoſe joy is haſtened by that which is intended for their ſorrow, I ſhall now lay by any further ſuit on their behalf.

But for your ſelves, O uſe your ſeeing and fore-ſeeing faculties: Be often looking through the proſpective of the promiſe: and live not by ſenſe on preſent things; but live as if you ſaw the glorious things which you ſay you do believe. That when worldly titles are inſignificant words, and fleſhly pleaſures have an end, and Faith and Holineſs will be the marks of honour; and unbelief and ungodlineſs the badge… of perpetual ſhame, and when you muſt give account of your Stewardſhip, and ſhall be no longer Stewards, you may then by brought by Faith unto Fruition, and ſee with joy the glorious things that you now believe. Write upon your Palaces and goods, that ſentence, 2 Pet. 3.11. Seeing all theſe things ſhall be diſſolved, What manner of perſons ought ye …o be in all holy converſation and godlineſs, looking for, and haſting to the coming of the day of God!