The Life of Faith, Title page – Publishers advertisement
THE LIFE OF FAITH.
Wherein Is ſhewed the general uſe of Faith in all the paſſages of a Chriſtians life.
Together With a Diſcourſe of right Judgment on Joh. 7.24.
By H. Lukin.
Now the Juſt ſhall live by Faith. Heb. 10.
Do ye judge uprightly, O ye Sons of men? Pſal. 58.1.
LONDON, Printed by J. H. for John Allen, as the Riſing-Sun in St. Pauls Church-yard. 1660.
To all that have obtained precious Faith.
Grace and Peace,
IT was the wiſh of a good man, That he could be the ſame to God that his right hand was to himſelf; my goodneſs extends not unto God, but to the Saints that are upon earth, and to the excellent, in whom is my delight: For theſe would I gladly ſpend and be ſpent, if I might in any thing be a helper of their Faith and Joy. I thank God I am not yet in Zacharies caſe; that I ſhould be fain to write my mind, but when either the hand of violence, or the clods of the Valley ſhall ſtop my mouth, I ſhall be as unable to write as ſpeak; It is but little that I can do by ſpeaking, my words will reach but to few, and where they do reach, I may complain with Melancthon, that Old Adam is too hard for me: And I am willing to try this way alſo, if by any means I may help forward any in the way to Heaven, and I hope I ſhall the more willingly dye, if I may leave any thing behind me which may be of the leaſt uſe to the Church of God when I ſhall ſleep in the duſt. I confeſs I have not in the publiſhing of this ſmal Treatiſe done as the Romans were wont in preferring Laws, conſulted firſt with the Learned, to know whether what I have written be not already contained in ſomwhat that hath been written before, or whether it be not contrary to the Doctrine formerly received, or whether it may be uſeful to the Church; but I remember the Counſel of Petrarcha, Quia ſimul omnia vel legere, vel audire & meminiſſe non potes, utiliſſimis quidem, & (quando brevitas eſt amica memoriae) breviſſimis quoque te fulcias. We cannot read or hear every thing, therefore I have choſen to treat of thoſe things that are moſt uſeful, and have handled them very briefly. For the manner of handling theſe things I lie open to the judgment of others; he that is afraid of leaves muſt not go to the wood, we ſay, and he that is afraid of mens cenſures muſt not write Books, elſe we had enjoyed more of many learned mens labours. If in any thing I may not be well underſtood by ordinary Readers, I may anſwer as the Proteſtants do to the Papiſts about the perſpicuity of the Scriptures, it is not the manner of delivery, but the thing delivered that makes it obſcure, and there are other things plain enough for them; to make things obſcure which are in themſelves plain, by great ſwelling words of vanity (beſides the ſinfulneſs of it) is ſuch an unmanly piece of Padantry as I have alwaies abhorred from; yet if at any time I have happened to ſpeak of ſuch things as have been above the reach of ordinary hearers, I have not accounted it altogether loſt labor to ſuch, if they have thereby been delivered from the opinion of their own omniſciency, and underſtood thus much by it, that they did not underſtand all things. I fear God, who knows with what aim and intention I write and ſpeak every word, and I dare not accept of the ſervice of Fancy, Pride, Vainglory, or any corrupt Paſſion (which are ready enough to mingle themſelves with whatever we do) in that which I must go to God with in Prayer, to commend to his bleſſing; and now at my parting with you I will give you a few words of advice, and I beſeech you let my counſel be acceptable to you.
Firſt, Learn to underſtand the nature of the Covenant of Grace, that you may know upon what terms God and you are agreed; there is no exception therein either againſt infirmities on your part, or againſt afflictions on Gods part; you may break the Commands of God, (not of right, but it may de facto ſo fall out) and God may viſit you with a Rod for it, and yet not break his Covenant, Pſal. 89.30, &c.
There is not perfect obedience required on your part, (that is, as abſolutely neceſſary to ſalvation, though perfect obedience is our duty, elſe our moral infirmities were no ſins; where there is no Law there is no Tranſgreſſion) neither hath God promiſed worldly happineſs. Though my houſe be not ſo with God, ſaith David, yet he hath made with me an everlaſting Covenant in all things ordered and ſure, &c. 2 Sam. 23.5. Though my houſe be not ſo with God, that is, either as ver. 3. he had not ruled in the fear of God, but had miſcarried in the buſineſs of Uriah, and it is moſt likely in other things, by Abſaloms inſinuations, and the effect of them upon the people, 2 Sam. 15.3, &c. or it had not been as a morning without clouds, &c. as ver. 4. but its happineſs had been eclipſed by the buſineſs of Amnon, and worſe by that of Abſolom. Yet the Covenant of God was ſo ordered in all things, as it remained ſure as to ſpiritual things, which are therefore called, the ſure mercies of David, Iſa. 55.3. If theſe things were well underſtood and conſidered, we ſhould not be diſcouraged by our infirmities, though we might be humbled for them; as an eminent Saint ſaid on his death bed, he had much peace and quietneſs, not ſo much from a greater meaſure of Grace than other Chriſtians had, or from any immediate witneſs of the Spirit, but becauſe he had a more clear underſtanding of the Covenant of Grace than many others, having ſtudied it and preached it ſo many years. Again, we ſhall neither charge God fooliſhly in afflictions, as if he did us any wrong in not ſtanding to his Covenant, nor take him for our enemy, as Job 13.24. interpreting them as evidences of his wrath, or effects of revenging juſtice. And laſtly, We ſhall not flatter our ſelves with hopes of outward prosperity, nor be troubled with diſappointment when we faile of it, which is an addition to mens miſery, when, as one ſaies, expectation takes more upon truſt than enjoyment is able to diſcharge. If we have food and raiment let us be therewith contented, 1 Tim. 6.8. We indented with God for no more than Jacob did, Gen. 28.20. as to this life, Mat. 6.33. compared with 31.
2. Mind your preſent duty, and the work of every day in the day; Every day brings trouble enough with it, as we ſay in our Proverb. There is much talk of the Turk and the Spaniard, and our next neighbour doth us more hurt than both of them; we look with dreadful apprehenſions upon the evils that are at a diſtance, and mind not our preſent dangers which we are continually in, or the temptations which we are dayly aſſaulted with. Many are like the Aſtronomers that look up to the Heavens to foreſee what will afterwards come to paſs, and fall into a ditch before their feet. Corn. Agrippa de Aſtronomia. We fear future calamities, and in a moment go down to the grave, Job 21.13. We fear what the Sword or ſome other Judgement may do a great while hence, and a feaver, or any other diſeaſe, which we are dayly lyable to, may do us as much hurt, Lipſius de conſtantia, l. 2. c. 19. I confeſs, a prudent foreſight of evill is good, Prov. 22.3. but there is no better preparation for it, than to mind our preſent duty; let us keep a pure conſcience, and the teſtimony thereof will be our rejoycing in an evill day, 2 Cor. 1.12. Let us give all diligence to make our calling and election ſure, and that will deliver us from the bondage of the fear of death. Let us do good while we have opportunity, and ſo lay up for our ſelves a good foundation againſt the time to come. 1 Tim. 6.18, 19. If we know not what evill will be on the earth, let us liberally give to others, Eccleſ. 11.2. that when the evill comes we may ſay with Antonius, Hoc habeo quodcunque dedi, Seneca de Beneficiis, l. 6. c. 3. what we ſo lay up is in ſafe hands, and will be duly paid again, Prov. 19.17. I could tell you of one, who having given ſomewhat to a poor man, and conſidering with himſelf whether he had not injured himſelf by giving beyond his ability, preſently corrected himſelf with thoſe thoughts, that he had lent it to one that would pay well again, and within an hour had it reſtored above ſevenfold, in a way which he never thought of.
3. Be very carefull to walk blameleſly, and inoffenſively. Chriſtians are truſted with the honour of Religion, as Magistrates, and all in any authority, are with the Dignity and honour of their places, which they are not to betray to ſcorne and contempt, by doing any thing that is baſe or unworthy thereof. But further, by the Profeſſion of Religion we derive upon our ſelves the enmity of the world, John 15.19. Gal. 4.29. this is an old grudge, an ancient hatred, Ezek. 25.15. therefore we had need to behave our ſelves wiſely, in a perfect way, Pſal. 101.2. that we may maintain an aw of us in them, Mark. 6.20. and then we may ſay with Caligula, Oderint dum metuant: Let them hate us, ſo they fear us. Zeuxis painted a Boy holding grapes in his hand, and he had painted the grapes ſo lively, that he deceived the birds, and made them come to eat them; but he was diſpleaſed with himſelf, that he had not painted the Boy ſo lively as to ſcare them away. If we take upon us a form of godlineſs, to contract the hatred of the world, let us be ſure to expreſſe ſo much of the power of it, as to make them fear us. And though this will not alwayes reſtrain the rage of men ſo farre, but they may make bold ſometimes to offend us, yet we ſhall have a witneſſe for us in their own breaſts against themſelves, which will at one time or other be whispering to them as Pilate's Wife to him, Matth. 27.19. Have nothing to do with ſuch a juſt man; and will ſooner or later laſh them worſe than the Heathens inexorable Nemeſis: but if, by an unworthy carriage, you loſe the repute of holineſſe, and integrity, they will make bold to do any thing to you, without mercy, and without fear, Jer. 50.7. as birds will ſit upon the head of a Mormoluke, and pick at the very face of it, when they perceive it is but the image of a man, and not a real living man. Let none be able to finde any occaſion againſt you, unleſſe it be concerning the Law of your God, Dan. 6.5. reſolve, if it be poſſible, to cut off occaſion from them that deſire occaſion, 2 Cor. 11.12.
4. Be ſure to follow the work of Mortification: then you will be fit for any condition; the temptations of prosperity will then loſe their force againſt you; you will be as Barzillai, 2 Sam. 15.35. all the pleaſures of the Kings Court were no temptation to him, becauſe through age deſire failed, Eccleſ. 12.5. So the things of the world loſe their ſavour and reliſh with a mortified Chriſtian; as he replied (when it was told him, If he would pleaſe Caeſar he need not live upon herbs) That he that could live upon herbs need not pleaſe Caeſar: He that hath ſo farre mortified his affections, as to be content, as Epictetus ſayes, Enchirid. cap. 21. to be at Gods finding, as a Gueſt at a table, that takes what is carved for him, and no more, need not fawn upon any man, much leſſe violate his conſcience for the great things of the world. Neither will loſſes or afflictions, on the other hand, be any great trouble to them, as the Martyr ſaid, If you take away my meat, God will take away my ſtomack, and then ſhe ſhould not miſſe her meat: If your honors be taken away, and your pride be taken away firſt; if your earthly mindneſſe and ſenſuality be mortified before you looſe your eſtates and worldly accomodations, you will eaſily bear the loſſe of them, as he that hath a member mortified, feels not what you do to it. Violent affections are alwaies dangerous; as they that will be rich, ſo they that will be great or honorable, fall into temptations and ſnares, &c. 1 Tim. 6.9. and whatever our hearts cleave to, whenever it is rent from us, it will be as the renting of our fleſh. Jonah was exceeding glad of his gourde, Jon. 4.6. and he was as exceeding angry when it withered▪ If the Sea grow rough, ſtrike ſail; if times grow troubleſome, ſhrink up and contract your deſires, and then ſay, as Luther, Miſer ſit, qui miſer eſſe poteſt; Let him be miſerable that can be miſerable. The ſenſe of loſſes or any afflictions is according to the value which we put upon any thing. Take a Ruffian, who as Seneca ſayes, Malit Rempublicam turbari, quam comam, ſollicitior ſit de capitis ſui decore, quam de ſalute; de brevitate vitae, cap. 12. That had rather ſee the Common-wealth in diſorder, than his hair: that takes more care to have his head handſome, than he doth (as I may truly tranſlate it) of his ſalvation: What an affliction would it be to ſuch an one to have his hair cut off: quomodo excandeſcit, ſi quid ex juba ſua decifum eſt: when another, that mindes conveniency more than ornament, would account himſelf rid of a trouble; as Seneca, when he was old deſired to be diſcharged of the burden of his riches, and ſaid, he ſhould not thereby become poor, but ſhould, when he was rid of thoſe things that did blindfold him with their brightneſs, beſtow his time in ſtudy, which he was wont to imploy in his gardens, and poſſeſſions. Salvian ſhews excellently, how happy a mortified Christian may be in any condition, however others may through ignorance judge them miſerable, de Gubernatione Dei, lib. 1.
Finally, Brethren be of good comfort, if the world will contribute nothing to your joy, but adde to your affliction, you have a joy which they cannot intermeddle with, Prov. 14.10. you need not to be beholding to them to make you happy, or entreat them to ſpare your joy, which they cannot take from you, John 16.22. And if your afflictions encreaſe, though the world, and carnal profeſſors may look upon you with ſcorn, becauſe you are black by the ſun looking upon you, Cant. 1.6. with Obad. 12. and Micah 4.11. yet God hath thoſe comforts in ſtore for you against ſuch a day, which you, it may be, never taſted of yet, 2 Cor. 1.4, 5. as the experience of many of the Martyrs hath abundantly teſtified. Love as brethren, if the world hate you. Have peace among your ſelves, if you cannot have peace with the world: And ſpeak oft one to another, to comfort, encourage, and provoke each other; and there will come a time, when you ſhall diſcorn betwixt the righteous and the wicked, betwixt him that ſerves God, and him that ſerveth him not. I will conclude with the words of Polycarp. Leyſerus, Ep. ded. part. ſecund. Loc. Theolog. Chemnitiis; That, when we ſhall ſee cauſe to take up his complaint, we may alſo make uſe of his counſel; Orbatur partim Eccleſia viris praeſtantiſſimis, & optime de ea meritis: partim hoſtiliter multis in locis fideles Paſtores per impios lupos ex ſtatione ſua exturbantur, partim Epicureus ſani Evangelii contemptus cum proterva foreign in populo paſſim invaleſcit: ad quae mala accedunt mille injuriae, quibus vigor & alacritas in fidelibus verbi Praeconibus retunditur; odia item & infectationes eorum, qui pro defenſione veritatis in acie non fuerunt poſtremi, idque ab iis qui impigri & vigilantes foreign unà nobiſcum eſſe debebant. Haec certè mala Eccleſiam everſura videntur. Humani verò praeſidiis hic vel nihil, vel parum omnino ſupereſt. Quaeramus itaque aliquid ſolatii in mutua animorum conjunctione: & piis exhortationibus nos mutuò erigamus, & confirmemus, donec omnibus periculis inſani maris nobis emetiendi ſuperatis, portum aeternae patriae lae…i ſervati attingamus, Deum ſimul piis & aſſiduis precibus fatigantes, ut magnus ille & fortiſſimus Michael pro populo ſuo pugnet, & naviculam ſuam contra adverſitatum procellas & defectionum voragines tueatur, quo tandem ea ſubducta, ovantes in aeternam patriam ingrediamur.
BOOKS ſold by John Allen, at the Sun-riſing in Pauls Church-yard.
CAryl, on Job.
Volum. 5. quarto.
Volum. 7. quarto.
Volum. 9. quarto.
Beza Novum Teſtamentum. folio.
Allen's Scripture Chronology. quart.
Baxter's Call to the Unconverted. 12o.
Lukine's Practice of Godlineſſs. qu.
Burges of Orignal ſin. folio.
Davenport and Hook of New england, their Catechiſme.
Gataker againſt that wicked Cheat, Judicial Aſtrology: proving it to be the Abomination of the Heathens, and that it ought not to be tolerated in a Chriſtian Commonwealth. Iſa. 47.12. Jer. 10.2.
The Faith and Order practiſed in the Congregational Churches in England, agreed and conſented unto by their Elders and Meſſengers, at their Meeting in the Savoy. October 12. 1658.
Cotton on the Covenant. Octavo.
The heart of New-England rent at the Blasphemies of the preſent Generation: Or, A brief Tract…re concerning the Doctrine of the Quakers, demonſtrating the deſtructive nature thereof, to Religion, the Churches, and the State; with conſideration of the Remedy againſt it, occaſional ſatisfaction to Objections, and confirmation of the contrary Truth, by John Norton, Teacher of the Church of Chriſt, at Boſton in New-England.
The Quakers folly made manifeſt to all men, in a publick diſpute at Sandwich in Kent, between three Quakers and Mr. T. Danſon Miniſter; to which is added a Narrative of their wicked abominable practiſes, by the ſame Author.
Miniſters Maintenance by Tithes, Infant Baptiſm, Humane Learning, and the Sword of the Magiſtrate, clearly maintained by the Word of God, by Immanuel Bourne, Miniſter of Gods Word at Waltham in Leiceſter-ſhire; with a ſober Anſwer to Anthony Pierſons great Caſe of …ythes.
Judicial Aſtrology totally routed and their pretence to Scripture, Reaſon, and Experience anſwered, by J. A. Publiſhed for publick good.