THE basest life ex­cels the best meere being, as much as Adam, the redde lumpe of earth whereof hee was made. The liuing Dog, the dead [Page 2] Lyon. Betweene life and life what a breadth of difference is there? from the Mushrome to the An­gels how many kindes of life? Yea, in one and the same kind how many degrees? The bondslaue hath a life as well as the King, the sicke man as the whole; but such, as in comparison may rather bee termed a death. One best there is in euery kind as it approcheth nee­rest to that Fountaine of Life and Being, with whom to be, and to be most happy is all one. Poore Man hath, or rather had a certaine pitch and period of happy life, consi­sting in the Image and fauour of his Creator, from which hauing once fallen, it would pittie one to see how lamely and blindly he re­aspires thereunto. The most part groaping as the Sodomites after Lots dore, the blinde misguiding the blinde in the common Laby­rinth [Page 3] of error; each one imagining he hath found the way, and so tells his dreame to his neighbour for a truth. The Couetous when he hath gotté goods, as if he had gotten the true Good, applaudes his soule, as if it were the soule of some Swine, Soule thou hast many goods, now, &c. The Voluptuous when he hath sa­tiate himselfe with the huske of pleasure, cries out hee hath liued the onely royall and Iouiall life. The Ambitious when hee hath climbed the pitch and slipperie hill of Honour, builds his nest in the starres, thinkes himselfe in the skie and highest sphere of hap­pinesse. Alas, alas, doe not all these know they are in the Chambers of death? Dead whilest they are aliue, no better then walking ghosts in the shapes of liuing men: see­king and placing a spirituall and heauenly Iewell, in earthly pelfe, [Page 4] in watery Pleasures, in ayerie Ho­nours, which being all dead, can­not affoord that life which they haue not themselues. Verily, if one liue an hundreth yeeres, beget children, plant and build, and see no other good but such as these, the vntimely byrth is better then he. What then? Is this tree of life not to be recouered, no where to be found againe, yes doubtlesse, though there be many by-pathes, there is a Way; though many er­rors, there is a Truth; though ma­ny deathes, there is a Life. And behold, oh man that standest vpon the waies, inquiring after life. He that is the Way, Truth and Life that came from heauen to vanquish death, and by his death hath brought thee to life againe, who onely hath the words of life, Hee hath shewed thee the true way to life. Hath he not twise or thrise [Page 5] shewed thee in this liuely Oracle of his,Heb. 2 4. The Iust shall liue by Faith. Yea,Rom. 1. 17. but if a man like to our selues might come from the dead that hath made proofe of this way and life,Gal 3. 11. and would speake of his own experience:Heb. 10. 38. would we heare? Behold Paul, slaine by the Law, reuiued by the Gospell, what doe wee thinke of him? Did he not from the time of his conuersi­on to the time of his dissolution, enioy a constant tenour of ioy; liue, if euer any, comfortably, hap­pily: And doth not hee tell vs, e­uen while he liued in the flesh, that he liued by the Faith of our Lord Iesus Christ.Gal. 2. 20, Surely he must needs be blessed that liueth by the same faith with Bloffed Paul. Come therefore, you which desire to see good dayes and lay holde on the waies of life. Beleeue and liue.

WHat then? Commit we sacriledge against Christ in deifying of Faith? Rob we the Lord to adorne the seruant with his diuine honours? God forbid. Let that be giuen to Christ which is Christs, and that to Faith which is Faiths. Let the power of life and death be intirely reserued euer ascribed to the Lord of life, the well of life, the light and life of the World, the breath of our nosthrils, the life of our liues. Thy body, oh man! hath it soule which enliues it, and so hath thy soule its soule whereby it liues, and [Page 7] that is Christ the quickning spi­rit. Take away the soule from the body, and earth becomes earth; se­uer Christ and the soule, what is it but a dead carrion? Elementary bodies lighten and darken, coole and warme, die and reuiue as the Sunne presents or absents it selfe from them, Christ is to our soules the Sunne of righteousnesse: Sin parts vs; Faith reunites vs: And so wee liue primarily and properly by Christ as by the soule: by Faith, secondarily, as by the spirits, the bond of soule and body: by a per­sonall and speciall faith appropria­ting Christ to the beleeuer, as the leg or arme liues by proper sinews, arteries and nerues,Chrysost. in 1 Cor. 1. 10. [...]. vniting it to the liuer, heart and head, such an one as Paul had in Christ that dyed for him, whereby hee ingrosseth the common God to himselfe, as if his and no bodies else.

[Page 8] Thus saith hee himselfe that is the Truth and the Life,Iohn 11. 25. I am the Life and Resurrection of the World, hee that beleeueth in mee, though hee be dead, yet shall he liue and not die. And this is the testimony of those three heauenly and earthly wit­nesses.1 Iohn 5. God gaue life to the Sonne, And he that hath the Sonne hath Life. And he that hath Faith hath the Son. So that whateuer we lend to Faith, it redoundes to the honor of Christ; neither haue we any sini­ster intent to praise the wombe or the paps of Faith, but to cast all vpon Christ who giues and works this Faith in vs, vivisies and nou­rishes it, yea iustifies the imperfe­ction thereof by the perfection of his merit. Nay, let Faith knowe that if shee should waxe arrogant towards her Lord, or insolent o­uer her fellow seruants, she should Lucifer-like fall from her dignity, [Page 9] and in so doing, of the best of gra­ces, become the worst of vices. Verily, what hath the habite of Faith in it selfe considered better or equall with loue? Is it not a poorer and meaner Act to be­leeue then to loue: more like a beggarly receiuing, then a wor­king and deseruing hand? Haile then oh Faith freely graced, gra­ciously exalted aboue all Christs Handmaides. Thy Lord hath loo­ked vpon thy meane estate, be­cause that hauing nothing of thine owne, as other Vertues haue, whence thou mightest take occa­sion to reioyce, thou mightest the better exclude that hatefull Law of boasting, the more hum­bly and frankely reflect all vpon thy Lord: who willingly empti­ed himselfe that he might fill thee with honour, whiles hee sayes to the cured of the Palsey Goe thy [Page 10] way thy Faith hath saued thee. Hence forth cals hee thee no more ser­uant or friend, but stiles thee as Adam his Spouse, Chauah, the Mother of all Liuing: Counts it no iniurie to diuide his praises with thee, likes it well that thou which doest nothing but by him, shouldest bee said to doe all things which he doth: To purifie the heart, Act. 15. 9. to ouer come the world, 1 Ioh. 5. 4. to saue men, &c. 1 Pet. 1. 9. And è contra, hee to doe nothing without thee, which yet does all of himselfe. Hee could worke no Miracles in Capernaum because they had no Faith. So glo­rious and wonderfull things are spoken of thee: (I had almost said) so omnipotent is thy strength which hast said to the Sunne and Moone, Stand yee still; yea if but as big as the least graine, canst say to the greatest Mountaines, Re­moue. What can God doe which [Page 11] Faith cannot doe if requisite to bee done? Questionlesse, Iustifying Faith is not beneath miraculous in the sphere of it owne actiuitie, and where it hath the warrant of Gods Word. It's not a lesser power then these, to say, Thy Sinnes are forgiuen thee, thy person is accepted of God, what-euer thou askest thou shalt haue, &c. Wherefore we need not doubt vnder Christ without feare of Prae­munire, or offence to his Crowne and Dignity, to affirme of Faith, That it is Gods arme and power to the enliuing and sauing of euery be­leeuer, as it is written, The Iust shall liue by Faith.

BVt least wee seeme to speake swelling thinges, whiles we soare in the Cloud of generalities, let vs descend to some solide parti­culars. Three thinges there are whence commeth Death to the Soule of Man, Sinne with the guilt thereof giues the first deadly blow, exposing it to the wrath of God who is a Consuming fire, whose anger is the messenger of Death, whence came the first Thunderbolt striking thorough the Soule, that sentence of God [Page 13] to Adam, Thou shalt dye; And such as Nathans to Dauid, Thou hast sin­ned and art the childe of Death.

The second, is the spott and cor­ruption of sinne deprauing, yea, deading all the faculties of man to spirituall actions, which made Paul cry out, That which I would doe, I doe not; And wretched man that I am, who shall deliuer me from this body of Death.

Thirdly, that swarme of plagues and army of punishments, in the re-reward wherof comes first a se­cond death. All which made Iob cry out, Iob 3. 20. Why is light giuen to him that is in misery, and life vnto the bit­ter in soule? which long for death more then for treasures; and ioy when they can finde the graue.

Were it not for these three, man might liue, fare, and doe well, but sin hauing entred into the World, brought in Death with it, which [Page 14] reigneth and triumpheth ouer the sonnes of Adam with this three-forked Scepter, of Guilt, of Cor­ruption, of Punishment.

Here comes in Faith with a three fould Antidote, brings vs to the Tree of Life, whose fruit and whose leaues heale vs of the sting and deadly poyson of Sinne: wor­king in vs a three-fold life opposite to the forenamed deaths.

The first is the life of righteous­nesse, discharging vs from the sen­tence of death, restoring the light of Gods countenance appeased in Christ our surty: which made Da­uid cry out,Psal. 32. Blessed is the man whose sinne is couered.

The second is the life of the Spi­rit, or new life, regenerating & re­uiuing euery faculty, & quickning vs to euery good worke; which maks Paul glory, that he is able to do al things through Christ inabling him. Phil. 3

[Page 15] The third, is the life of ioy and comfort, cheering the soule in the middest of all trials and tribulati­ons; which made Iob in the val­ley of death exult and trust in his liuing Redeemer, and Paul in­sult ouer all kinde of Calamities as more then Conquerour, Ro­maines 8.

In these three, being contained what-euer accomplisheth the life of the soule: may not Faith well be said to supply abundantly all things pertaining to life and god­linesse? But what doe I trea­ting of the kindes of life? what should I blot paper and tyre my Reader in writing of the kinds of Faith, the degrees of Faith, or any other motions of Faith: things so well known of those that know any thing of Christ? That no­thing so much vexeth me to see so much spoken and written of faith, [Page 16] so little done by it, the Theory of it so throughly canuased and cleered in Controuersies and Ser­mons, and the practise of it so ob­scured and disgraced in the liues of Christians.

OH Faith when I read of thee, when I me­ditate of thee, when I feele any part of thy vertue, I finde thee to be a wonder-worker, I conceiue nothing but high and stately things of thee. When I looke into the World and vpon the liues euen of such as call them­selues beleeuers especially of the [Page 17] common sort, I begin to question my thoughts for dreames, and to say; Faith, thou art but a name, a sound, a meere word, no power­full thing. Why are many of thy followers so dead, so mopish, so melancholly? why are worldly men as merry, as iocund as they? Yea, why are many ciuill men as righteous as they? whence should this wrong and disparagement proceed? Is thy Vertue exhaust, thy strength decayed in this old age of the World? or is it be­cause men know thee not? verily neither of these. No drugge, no herbe so commonly extolled, so famously knowne.

Paul of old, Luther of late, with infinite moe, euery Catechisme haue blazoned the name, descri­bed the nature, set out the pro­perties and effects to the full. On­ly the miserie is, the World either [Page 18] knowes not the vse, or forgets the practise of it. There wants a practicall Luther which should deale by Faith, as Socrates by Phylosophie, who brought it out of the Skies and Bookes in­to Cities and Houses, taught and vrged the familiar and quotidian vse of it.

Doth not all the praise, beau­tie, and lustre of Faith, as well; or more then of other vertues consist in action and not in mo­tion? Is not the gaine and be­nefit of it in sense and feeling, not in knowledge or discourse? Is not the throne and seat of it rather in the heart then in the head? Who knowes not there is a Doctrinall speculation and discourse of Faith easily by rea­ding and hearing attained, such in one as Schollers, that neuer went out of their Studies and [Page 19] schooles haue, of remote Coun­tries, of their commodious situ­ation, pleasant riuers, high moun­tains, costly buildings, rich mines, iewels, and al other commodities: which, what a frigid and ieiune contemplation is it, in compari­son of that delight and benefit which the Merchant and Traui­ler enioyeth by a reall sight and fruition of them? What is the notionall sweetnesse of honey or sugar to the experimentall taste of them? And yet this Aery, windie stuffe is all, the World at this day cares for and hunts after. The Schoole-men and Casuists, what doe they but languish into vselesse, needlesse, and endlesse questions, spending their thoughts about this magni­ficent vertue in cold and bloud­lesse subtleties of the subiect, ob­iect, kindes, &c.

[Page 20] Preachers for the most part in­uring themselues to declaime in praise of some morall vertue, and to inueigh against some vice of the times, happily sometimes finde lei­sure to weaue a curious spiders webbe in commendation of Faith, rarely shewing or pressing the life, and vse of it.

In a word, will you see the fa­shion of the World. The Schooles disputes of it, the Pulpit Prea­cheth of it, Profession talkes of it, prophane men sweare by it, two or three, few or none liue by it. I met with a story of an ancient Hebrew, a reuerend Rab­by, who that he might the more liuely conuince the people in his times of their neglect of practise of this excellent Grace, put himself into the habit of a Mountebanke or trauelling A­qua-vitae-man, and made Procla­mation [Page 21] of a soueraigne cordiall Water of Life he had to sell: be­ing called in and demaunded the shew of it; Turned them to the Bible, the Fountaine of Life, and to seuerall places of it, as the thirtie foure Psalme, &c. intima­ting, that if they would make vse and daily drinke of the wa­ter they had, they might (as it should seeme hee did) liue farre better, and more comfortably then vsually they did.

And indeede, why is there such a price put into the hands of fooles that know not the worth and improuement of it? As se­crets and misteries in good Ar­tisens, that haue sometimes a faculty whereby they can earne tenne or twenty shillings the day, and might liue as well as landed men; but then they haue ano­ther boone withall, they loue [Page 22] idlenesse, pastime and good fel­lowship, and so liue like beggars: or as land and money in the hands of those (whom we there­fore aptly call misers) to Haue and to Hold, but neuer make good vse of it: Who may well be said to vse the World, as if they vsed it not, for they put it foorth to vse, or locke it from themselues and others; goe base­ly, fare hardly, liue in debt to backe and belly, as if they knew not it would buy them good meate and good cloathes, and o­ther necessaries and conueniences for their liues. It is possible a man may haue a toole, a mede­cine, or an engine, and not haue the skill or strength to vse it. It is possible a man may haue a gift of God, and not the gift to vse it throughly, else needed not Paul call on Timothy to stirre vp [Page 23] the gift that was in him. A­mong all the gifts of God there is none more vsefull then Faith: others are profitable for some few things, this is for this life and the life to come, for all parts and purposes of our liues, in the vse of it manifold and rich euery manner of way.

AND first, let me be­ginne with thee that art beginning to liue this life, thou Em­bryo that art in hat­ching, that hast so much life, as to know thy selfe dead in sinne, and to desire to liue in Christ, (for what should I cast away speech vpon scelets and skulles, carnall men I meane meere Strangers to this life of Faith, I expect not reading should put life and spirit into them, onely I pray for such that they may heare Gods voyce [Page 25] in the Ministerie, and liue:) but as for thee whom the Law hath wounded, and the Gospell is hea­ling, who art euen at the byrth, and stickest betweene the knees, onely wantest power to come in­to the light; who liuest but feelest not thy life, holdest Christ but with benummed hands; belee­uest, but canst not yet beleeue thou hast Faith: What is the matter thou art still ensnarled in the cords of death? Why loosest thou not thy handkerchiefes and commest out of thy Graue, and walkest chearefully in the Land of the li­uing? Suffer Faith to doe her perfect worke in thee, to forme Christ in thee, suffer not thy selfe alwaies to bee detained in the throwes and throbs of feare and doubt.

The Common causes of this slownesse of beleefe and snares of [Page 26] Death, I obserue in most to be one of these three.

• First, Immoderate aggrauati­on of sinne.
• Secondly, Foolish and proud humilitie.
• Thirdly, Preposterous desire of Sanctification before Iustification.

First, Thou wouldest beleeue, but thou hast beene a sinner. Whom came Christ to saue but sinners? And whom doth hee iustifie but the vngodly? Oh! but thy sinnes are Scarlet, crying, scandalous sinnes. Said I not all things are possible to Faith, onely if thou canst beleeue. Are not all faults easily pardonable to an infinite mercy, which exceedes Mans, as Heauen doth Earth; which can redilier forgiue seuen­fie, then Man seuen offences. Well did Mar [...]s answere the [Page 27] Diuell, himselfe obiecting his former life to him, that euen his might bee pardoned if hee could beleeue. Did not Christ take the flesh of Rahab and Bathsheba, and did hee refuse to take their sinnes vpon him? Did not his blood wash Dauids bloody sinne as white as snow? Doth not he delight to forgiue much, that hee may binde to loue much? Shall not his fauour abound to the sense of thy Faith, where sinne hath a­bounded to the wounding of thy heart? But thou art an olde ha­bituate sinner. As if Christ came from Heauen to cure onely small fearres, greene cuttes, and not deepe inuetorate woundes, disea­ses of eight, of twelue, of eight and thirty yeares olde: to cast out single Diuels, and not Legions also? Oh then take heede thou adde not to thy great and many [Page 28] sinnes, a greater then all: Cains sinne, which was greater in in­fidelitie then in fratricide. All thy help is to looke of thy selfe an obiect of confusion, and to looke vpon Christ an obiect of consolation: And then how fi­ery and deadly so euer thy sting bee, by meere looking (a strange cure I confesse, yet most ap­proued) that is, by sole be­leeuing thou shalt be cured and liue.

Secondly, But forsooth thou wilt be more mannerly then so with Peter thou wilt not suffer Christs precious hands to wash thy foule feete. Take heede thy modesty turne not into pertinacy, lest he swear in his anger thou shalt haue no part in him, if thou stub­bornly refuse his gratious offer: he liked well the humility of that Cananitish that bore the terme of [Page 29] dogge, but better her confidence, that would not be said nay of the crums of his table. And shalt thou not tenne times, more honour him and please him, in trusting his mer­cy and sealing to his truth, then in fearing his iustice and dreading his power? Take heede of pride in the clothes of humilitie. Bee not deceiued, It is pride and high pride, not to come when thou art called. Faith is obedience, and obedience is more acceptable then curtesie & complement. The sooner thou commest the better welcome. It is rudenesse and not good manners not to do as thou art bidden to doe, yea, so often and earnestly charged to doe. To doe the worke of God is to beleeue in him whom he hath fealed and sent to be thy Sauiour.Ioh. 6.

Thirdly, Oh! but thou woul­dest faine first repent, amend and [Page 30] doe some good workes, and then thou wouldest bee bold to come. That is, thou thinkest thou shalt not be welcome vnlesse thou come with thy cost. Thou wouldest ac­cept of a pardon if thou mightst pay for it: but his are free, and he bids thee come and buy without siluer, or else he saies, thou and thy money perish. Thou wouldest goe the old and naturall way to worke. What shall I doe to in­herit euerlasting life, but that is now farre-done and impassable through our infirmity: Besides, before thou canst walke or worke, thou must be aliue. Did Christ indent with Zacheus for Restituti­on and almes? or Paul bid the Iay­lour first repent, become a new man, and then beleeue? No they knew that the one would volunta­rily, necessarily, together, & imme­diately follow or rather accompa­ny [Page 31] the other. Wherefore swim out of these weedes, lay hold on the Rocke, and to facilitate thy birth by the Act of beleeuing, set bee­fore thy eyes Christs freedome to all suitors in the time of his flesh, repelling none that truely desired the price of his blood: And espe­cially, Gods esteeme of Faith a­boue all other Graces, Deeds, or Acts of thine.

Study, striue, endeauor to be­leeue, as thou doest in a difficult point to conceiue. Pray for a fa­culty and for the act of beleeuing. Be not euer beleeuing, and neuer a beleeuer; euer beginning to liue, and neuer liuing. Liue to day, to day is Saluation offered, steppe from death to life, and write this day thy birth day, and number from hence the dayes of thy life, in which of a Childe of perdition, thou are made the sonne [Page 32] of GOD through Faith, and so made foreuer. Doest thou be­leeue this with thy whole heart? Driue on the Charriot of thy life with ioy and reioycing till thou come to the marke.

But what signe shall I haue of the truth of my Faith? May it not bee presumption if without repentance and sanctitie? How shall I be sure it is not that vaine and dead Faith Saint Iames spea­keth of?

At the first, it shall suffice to finde and feele a change of the minde, an vnfained purpose, de­sire, and resolution of new vni­uersall obedience, which is con­temporary with Faith, though the younger and a second bro­ther in order of Nature: which where it is, sufficeth to warrant Faith, and to embolden the con­fidence in the first act of conuer­sion. [Page 33] Zacheus, the Iaylor, and all new Conuerts had not any more, could haue no experience of a­mendment of life, and yet relyed vpon the word Beleeue, and thou shalt bee saued.

PVT off now thy sackcloth and a­shes, put on the garments of ioy and gladnesse. Let not white raiment be wanting, nor oyle to thy head. Liue I say, liue to day, liue to morrow, liue oh Christian for e­uer. Not for one or a fewe dayes, But all the dayes of thy life.

This thou mayst doe, if thou wilt learne to vse thy Faith, not [Page 35] as men vse Wedding apparell, for a weeke or two after Marriage, and then lay it vp for high and solemne dayes onely. This in­deed is the fashion of beleeuers at their first conuersion: beeing iustified, to haue peace and ioy in beleeuing the remission of their sinnes, and for a while to bee glad of their estate; but then to neglect and determinate the vse of Faith, as if it had now done all it should or could doe: except till they relapse againe into some foule sinne, then to recouer life againe, vsing it as Vsquebath and strong Waters for swones and heart qualmes onely, not be­ing acquainted with a dayly and quotidian improuement of it: which ought to bee as constant and continuate as is the vse of Fire and Water, of Salt, of Bread, or Wine, or whateuer is more or­dinary [Page 36] and necessary then other: such as no part of our liues may well be without. Serues Faith for entrance and beginnings, and not for proceedings and encreasings. Are we not nourished by the same Elements of which wee consist?

Is Faith the Midwife and bree­der of ioy and peace, and not the Nurse and Foster-mother of them. Cherishing and feeding thee till thou come to a full and perfect age in Christ? Is not the fruit of it sweeter in the eare then in the blade?

Hearken therefore to mee, oh thou of little Faith, and lesse vse of it. Doest thou desire to haue a continuall feast, to re­ioyce alwaies in the Lord? I know thou desirest it with all thy soule.

Let me prescribe a Dyet, a daily dyet without omission, strictly [Page 37] to bee kept, (The Lord giue thee and mee grace to obserue it) Looke how duly thou refreshest thy bodyly spirites by vse of re­past, or recreations; so often at the least bee sure to cheere vp thy Soule by the vse of thy Faith.

Let thy soule haue two or three walkes a day vp to Mount Ta­bor, that is, into some retyred place of Meditation and Pray­er, such as Isaaks Field, Gor­nelius his Leaded, Dauids Clo­set, &c.

But what is there to be done? I answere, Still make vse of thy Faith.

But what is that you call vsing of Faith? I now come to the point, to the chiefe misterie of Spirituall life. Shore vp thy soule in this Mount to conuerse with Christ. Looke what promises [Page 38] and priuiledges thou doest habi­tually beleeue, now actually think of them, rowle them vnder thy tongue, Chew on them till thou feele some sweetnesse in the pa­late of thy soule. View them ioyusly, seuerally: Sometimes muse of one, sometimes of ano­ther more deepely, and lest (as Patients oft doe in Physicions Billes) thou still complaine of obscurity: thus doe, thinke with thy selfe how excellent a thing it is to haue all thy debts cancelled, how sweet a thing to haue God appeased, how glorious a thing to bee the sonne of God, how happy and safe a condition for thee to bee sure thy perseue­rance and saluation, how pleasant a state to bee [...] of the fiere of death [...], how [...] of glory.

[Page 39] Feastmakers in ancient time had speciall officers that cheered vp their guests, they thought it not enough to set store of meate bee­fore them, but one must come in and say, Fall too and be merry, Let vs eate and drinke, It is a good time, &c.

Thus say thou to thy selfe, as Paul to the Corinths ( [...]) Let us feast and bee merry. Christ hath made vs Holy-dayes, our Paschall Lambe is slaine, Haue any more cause to bee merry? With these Soliloquies mingle some Eiaculations to heauen, for grace and ayde: And leaue not, descend not this Mount till thou findest and feelest thy soule in some cheerely plight, reuiued and warmed with these spirituall Fla­gons of Wine, in the strength whereof thou mayest walke all the day following.

[Page 40] This is that which the Sp [...]se calles, Walking into the Gardens and eating of the fruits, &c. which in plaine termes, I call, vsing of Faith, and liuing by Faith. Which if thou wilt duely inure thy selfe vnto, thou wilt not maruell why I called it, Ascending Mount Ta­bor: thou wilt say thy selfe, vpon good proofe, It is good to be here, dayly to be here, often to come hi­ther. This is that exercise of Faith, which paul inioynes Timo­thy, and calles stirring vp, or in kind­ling.

Fire in the Embers vnstirred, glowes not, heats not the house; Sugar in the cup vnstirred sweetens not the Wine. And in such it is all one not to haue Faith, and not to vse it. It may well bee said of Money-hoorders, they haue no quicksiluer, no currant money, they haue no more that which they [Page 41] haue, then that which they haue not. And so of such beleeuers as doe not thus vse their Faith, they haue no liuely Faith, They were almost (for matter of fee­ling, and for present benefit and comfort) be without Faith. A man is little the better for a sleeping habit. It is a rare portion, saith Salomon, and that which GOD giues onely to such as are good in his eyes, to make vse of wealth, to eate, drinke, and bee merry: it is a much rarer to vse Faith. What is a man the better for a Locke if he haue not the Key to vse it withall? It is not a Trade, but a Trade well followed. It is not Land, but Land well tilled that maintaines men.

Oh that this did as clearely ap­peare to the world in the matter of Faith, as it doth in all other habits, graces, giftes, vertues and good [Page 42] things whatsoeuer, that the princi­pall beauty and benefit of them consists in vse, fruition and action, not the bare profession, yea the very increase and perfection of them. Vse limbes and haue limbes, the more thou doest, the more thou mayest. The oftner the libe­rall man giues Almes and does good turnes, the more his libe­rality growes, and shines. Vse will breed perfectnesse, and through disuse things perish, and come to nothing; as the Plowsheare laid vp, rusts and consumes; imployed, glisters, doth good and lasts the longer. Let any man diligently and throughly improue, and great will be his faith and great the ioy it will bring in.

WHerefore I say again, Liue by Faith, againe I say, alwaies liue by it, reioyce al­waies through Faith in the Lord. I dare boldly say, It is thy fault and neglect of this exercise, if thou suffer either thy own melancholly humor, or Satan to interrupt thy mirth and spiri­tuall alacritie, and to detaine thee in dumps and pensiuenesse at any [Page 44] time. What if thou beest of a sad constitution, of a darke com­plexion? Is not Faith able to rectifie nature? is it not stron­ger then any ellebore.Doct. Bright of Melanch. Doth not an experienced both Diuine and Phisition worthily preferre one dramme of it before all the Drugges in the Apothecaries shop for this effect? Hath it not soueraigne vertue in it to excere­brate all cares, expectorate all feares and griefes, euacuate the minde of all ill thoughts and pas­sions, to exhilerate the whose man? But what good doth it a­ny to haue a Cordiall by him, if he vse it not? to weare a sword souldier like by the side, and not to draw it forth vpon an assault? when a dump ouer-takes thee, if thou wouldest say to thy soule in a word or two; Soule, why art thou disquieted? know and con­sider [Page 45] in whom thou beleeuest? would it not presently returne to it rest againe? would not the Master rebuke the Windes and Stormes and calme thy minde presently? Hath not euery man something or other wherewith­all hee vseth to put away dumps to driue away the ill spirit as Dauid with his Harp: some with merry company, some with a cup of sack, most with a pipe of Tobacco, without which they scarce ride or goe, if they misse it a day to­gether, they are troubled with rhumes, dulnesse of spirits, they that liue in Fennes and ill ayres, dare not stirre out without a morning draught of some strong liquor. Poore silly smoaky helps, in comparison of the least taste, (but for dishonouring of Faith, I would say) whiffe, or draught of Faith.

[Page 46] Oh! that wise Christians would as often take the one, as idle Guls doe the other? would not the drawing in of sweete ayer from the pretious promises breede excellent blood and cheerely spirits; It is a my­stery in bodily health that to keepe the arteries and the no­sthrils, veines, and other passa­ges to the head, heart, and liuer, cleere and free from colds and ob­structions, maintaines a healthfull and cheerefull temper. The Pipe of Faith is the same to the soule. Hee that is Astmaticall, narrow breathed or straight breasted in his Faith, cannot bee but lumpish and melancholly. Wherefore as thou louest thy mirth aboue all other, tend this vitall artery aboue all keepings, keepe thy Faith and it will keepe thy ioy: It will keepe it an euen euerflow­ing [Page 47] current, without ebbe and flowe, clouds and eclipses, tur­ning euer vpon the hinges of hea­uenly and solid mirth. And in­deed, how or why should it be o­therwise? Doe not Christians consider how vnseemely it is for them, to goe drooping, hanging the head? Is any so simple to think because hee is a Christian that hee should affect a sad carriage, a de­iected look, a demure countenance like an image? Away with such Monkish hypocrisie. How doth it become the Righteous to re­ioyce? Do they not consider how they wrong themselues of the maine benefit of their Iustifica­tion? what is a Christian but his mirth? wherein doth the king­dom of Heauen consist but in Ioy? Doe they not see how they offend standers by and beholders? Is not heauinesse a check that driues a­way [Page 48] and mirth as a lure that wins to the liking of their profession? Men wonder to see a rich man that hath the world at will, all things at hearts desire, to be but in a fit of heauinesse. What, say they, should hee ayle? The Irish aske such, what they meane to die? but I wonder a thousand times more to see one that hath Christ to friend, that beleeues God to be his shepheard, that knowes all must worke for the best, to bee at any time out of tune or out of sorts. For a N [...]abal to be all a mort like a stone, it is no newes to me; but to see Nehemiahs countenance chan­ged, there must needs be some ex­traordinary cause: should such a man as he feare, or carke, or grieue? What if it doe not yet appeare what thou shalt bee? Is a yong Ward prouder and glad­der (in his minority) of an vncer­taine [Page 49] reuersion, then a yeoman of his present estate? And is not Faith an Hypostasis and euidence to thee of an infallible inheritance? Canst thou bee sad, which mayest say, not to thy belly, but to thy soule, Thou hast, not many goods, but fulnesse of all treasures, layd vp, not in the earth, where moath and canker and theeues may come, but in heauenly places, out of the Deuils reach, and that not for ma­ny yeares, but for euer and euer, neuer to bee taken from thy soule, nor thy soule from them. Oh thou vaine man! shew mee thy Faith by thy ioy: if thou liuest dumpishly, and yet say thou liuest by Faith, I wil as soone beleeue thee as him, that shall say hee hath the Phylosophers stone, and liues like a beggar, If it were euer well with thy Faith, could it euer bee amisse with thee: should not the [Page 50] temper of thy body follow the temper of thy soule, and the tem­per of thy soule, the temper of thy Faith? The body may incline thy soule, but the soule com­mands the body, and Faith is the Lord of them both. According to thy Faith, so be it vnto thee, so will it be with thee. Vse thy Faith and haue ioy: encrease thy Faith, encrease thy ioy.

NAy Christian, now I haue gotten thee hither, I must draw thee yet a pegge higher, and tel thee, it is a small thing for thee to come to an ordinary pitch of cheerefulnesse, except thy ioyes exceedes the mirth of a worldling, yea of a professed E­picure in the qualitie and quanti­tie of it. If thy mirth bee not a sweeter and more rauishing mirth of an higher kinde, of a more pure [Page 52] defecate nature, of a more con­stant tenure, then any Carnall man what euer, thou disparagest Faith, thou art very little and yong in the Kingdome of Heauen, which consists not in meates and drinkes, but in ioy vnspeakeable and glo­rious, in the ioy of the Holy Ghost. And must not that needes bee another manner of ioy then euer entred into the heart of a naturall man, then euer a Sarda­napalus tasted of? Yes vndoub­tedly. So must bee construed that text, 1. Cor. 2. not of the ioyes of Heauen, which here the spiritu­all man himselfe cannot tell what they shall be, but of the Gospels ioy, of the Wine and Fatlings al­ready prepared and now reuealed to the beleeuer by the Spirit: which if the carnall man scorne and scoffe at, thou canst no more helpe him or prooue to him, then [Page 53] a seeing man to a blinde man that hee sees orient rich colours. It is enough for thee to secretly feele and enioy it. Only it ought in thy life so to be expressed; yea, so to shine in thy forehead, so to be read in the very face of thee, that their teeth may be set on edge, and that they may enquire, what is thy be­loued aboue other beloueds? what is that makes this man thus merry in all estates? Thus let them enuy at thine, let not thy soule descend to theirs.

Are not the gleanings of Ephra­im better then the vintage of Abi­ezer? Shouldest thou that hast ta­sted of the grapes of Canaan, long after the Onions and Garlick of Aegypt? Is Pharphar like vnto Ior­dan? hast not thou Riuers of wa­ter euer flowing out of thy belly? and wilt thou stoope to their pud­dle waters, to their stolne waters, [Page 54] blousing, carding, dicing, who­ring, &c. which should not thy soule altogether lothe and abhor, after the taste of Faiths Nectar and Ambrosia. But euen their ordina­ry and lawfull delights, the wine and oyle, musicke, hunting, haw­king &c. to these God allowes thee to stoope for thy bodies sake, as the Eagle to the prey, or as Gi­deous souldiers to soope thy hand­full, not to swill thy belly full. If Plato could tell the Musitians, that Phylosophers could dine and sup without them, How much more easie is it for Saint Augu­stine to weane himselfe from the childish rattles and may games of carnall delights, to bee merry without the Fiddle. Good leaue hast thou, yea, right and title to vse all externall recreations, wher­of before thou wert but an vsur­per, but vse them aright as if thou [Page 55] vsedst them not, knowing how to put thy knife to thy throat, and how to be without them: to bee as one that liueth not by them but by Faith.

Were it not odious to see a man that hath a spouse peerelesse for beautie, to liue with a deformed blouse? to see one professing some liberall Science, to liue by some base manuall trade? no bet­ter fight is it to see a Christian vp­holding his ioy by course and earthly pleasures, that hath more noble and generous, yea, Angeli­call delights; then which, what hath heauen better but in degree only, and manner of fruition? what hath this world comparable? Alas poore Phylosophers, when I read your Treatises of Tranquil­litie of mind, of consolation, of remedies against both Fortunes, though in some things you come [Page 56] neere the kingdome of Heauen, yet how dull are your comforts to one of ours? the highest of yours to the lowest of ours? Had you but through a creuis or Let­tice seene the things which the eie of Faith seeth with open face, how would you in comparison of Chri­stianisme haue loathed your Stoi­cisme and Epicurisme? Had you but with the tip of your tongue, tasted of Faiths dainties, how would you haue magnified Faith aboue all your Cardinall vertues? you that so composed your liues by ieiune and empty contemplati­ons of an autarky in vertue by the rules of nature; what stately liues would you haue led and liued, if the grace and hopes of the Gospel had appeared to you by the rules of Faith? As for you Poets of the lighter and pleasanter veine, when I read your oades and sonnets, [Page 57] chaunting out your choice ioyes and loues, your wishes and vowes, framing a conceited happinesse to your selues, as the highest you could imagine or desire: what low streines and meane aire do I reckon them, in comparison, of our Chri­stian and diuine hymnes? what pittifull subiects for such sublima­ted wits? what difference between your oaten pipes and our heauenly harpes? Salomon that loued both these loues, liued both liues, and sung songs of both sorts, when God raised his muse to an higher tune, and taught it to sing the song of songs, how despised he his for­mer windy vanities in comparison of his new spirituall delicacies. Wherefore, O Christian, that hast such transcendent obiects of thy thoughts aboue al other men, why shouldest thou not euer keepe thy soule vpon the wing, euer in a man­ner [Page 58] bee in the third heauens, rowling and tumbling thy soule in these beds of roses: I meane these meditations of thy Iustifica­tion, sanctification and saluation through Christ, without which, why should one day passe thee? why any one part of a day? why should not thy soule haue her due drinkes, breakfasts, meales vn­dermeales, beuers, and after­meales, as well as thy body? Thus to redeeme time, thus to taske and tye thy soule to such heauenly round of worke, would it not make the Mill of time pleasant, the yoke of businesse easie? would not pre­tious time glide swiftly and easily away like a boate with full winde and tide needing no oares; or a free mettald horse needing no spurres, needing no idle pastime to driue it before thee? shall it not be a pleasure to thee to want other [Page 59] pleasures? Thus mayest thou make all thy daies Christ-tides, Easters, Whitsundaies, Birthdaies, and Ho­lydaies: not enuying Foelix his felicitie, Festus his festiuitie, nor Diues his daily purple and delici­ous fare: but liuing a life kingly and Angelicall, in compari­son of the vulgar sort.

HAppily thou re­plyest, all this were possible and easie, were it not for that euen a­middest this dili­gent practise of Faith, euen in the stricktest watch, in many things the best faileth, many knowne frailties will escape, and more es­cape vnknowne: And how can mirth chuse but bee damped with frequent slips?

[Page 61] The answere is, such an one as keepes the watch of his God, and pretermits no day without the forementioned duties, shall seldom or neuer fall into any foule slough, and dash the ship of his Faith a­gainst any dangerous Rocke, and if hee doe, long hee cannot lye, but his Faith will set him on worke to goe out, weepe bitterly, and make his peace presently with his Lord, and Conscience, that he may enioy his wonted repasts: And for his ordinary infirmities it will daily fetch him out a par­don of course, washing and scou­ring his soule euery morning and eueuing, more duely then any Pharisie his face or hands: and set him on worke euery day as hee runnes into arrerages, to draw the redde lines of Christs Crosse ouer the blacke lines of Gods Debt Booke. And what if as [Page 62] an All-seeing God hee sees our violation of his Lawe, and knowes better then our owne Consciences euery peccant Act of ours in thought, word, or deed? what if GOD looke vpon the Hand-writing against vs? Doth hee not see the Billes cancelled with the Pretious Blood of his Sonne and our Suretie? Which for matter of guilt, defilement, and punishment is all sufficient to expunge, couer, nullifie, abolish, and wholly to take away our sinnes, in such sort that he nei­ther sees, will see, nor can see them as sinnes and debts bearing action against vs, obliging vs to any penalty; no more then the Creditor who though hee sees the Items in his Booke, and knowes what debts haue beene, yet sees them crossed, cleared: And what thought then neede [Page 63] the Debtor take for such debts? Why, but is not this to make Faith a Pandar to sinne? And to make good the Papists and Worldlings slander of Solifidians. that make no more of it, but drinke and take Tobacco; sinne, and beleeue; get a pardon of the olde, and a licence for the new.

Oh peeuish and froward Ge­neration to whom it is not gi­uen to knowe the mysterie of Faith, which is of the nature of Soueraigne mundifying wa­ters, which so wash off the cor­ruption of the ulcer, that they coole the heate, and stay the spread of the infection, and by degrees heale the same: And of Cordials which so comfort and ease the heart, as also they expell the noxious humours and strengthen nature against them.

[Page 64] These are ministred onely to prepared bodies, these pearles are not for Swine, this Diui­nity wee Preach not in Gath and Askelon to vncircumcised prophane ones that will turne euery good thing to their owne destruction: But this belongs to the sealed Fountaine, to the Spouse of Christ alone: which when shee hath washed her feete how loath is shee to foule them againe? When shee hath appeased her Beloued, howe doth shee adiure her-selfe and others by the Hyndes and Roes, not to awaken and offend him a­gaine?

The Text sayeth, Not euery hypocrite, euery profligate pro­fessor of Faith that liues as hee listes, shall liue by his Faith, but the Iust or Righteous? Which golden sentence is indeede am­biguously [Page 65] enunciated of pur­pose by the Holy Ghost that it may either way bee taken, The Iust by his Faith, shall liue: Or, The Iust shall liue by his Faith, yet so as it hath but one right eare to bee holden by, and that is onely for the hand of the Righteous man: Implying, that whosoeuer beleeues, or liues by his Faith, is also and must of necessity bee a righteous man, a Iust man, not onely impu­tatiuely, but inherently in part: such an one as vnfainedly lo­ueth righteousnesse, studieth the practise of it, denieth and hateth all vnrighteousnesse, en­deuoureth euery day to bee more and more righteous, and so deserueth the denomination of righteous.

So that looke how the ra­tionall [Page 66] Soule, includeth and implyeth the animall, so doth Iustification, Sanctifica­tion, being indi­uiduall.

SO I slide into the se­cond part or kinde of Christian life, consisting in holi­nesse and righte­ousnesse, which I shall easily demonstrate not onely to bee an indiuiduall companion, but a naturall and necessary effect of Faith.

For looke how the strength of the heart breedes, not onely cheerefulnesse but actiuenesse: Motion as well as health (whence [Page 68] it is that life, is put for liuelinesse and agility) driues away all las­situde, hebetude, and indispositi­on, brings in aptnesse and delight to stirre: the like doth Faith in the soule: which may as the for­mer in the body, for a time stand with some sleight distem­pers, spots of the skinne, atche of limbes, but not long with dead­ly diseases, either vanquishing them, or vanquished by them. This noble vse of Faith will excel­lently appeare in both the parts of this newe life, Mortification and Viuification: And in each of these, two manner of wayes doth Faith produce this effect; part­ly as a moouing, partly as a pro­creant cause. In the first kinde admirable is the Pitho & Saada of Faith aboue all the Oratory in the World: All the com­mon incentiues taken from pro­fitte, [Page 69] pleasure and honour, all the Topicke places of Logicke, Figures of Rhetoricke, what poore and weake engines are they to the irresistable pe [...]arre of Faith, which sayeth, but E­phata, and presently our Euer­lasting Gates yeeld and stand o­pen.

For thus it goes to worke with vs, Hath Christ giuen himselfe for thee, forgiuen thee so many debts, conferred, fauours of all kindes vpon thee, and what hast thou to retribute? If thou giue all thy goods to the poore, thy body to the fire, thy soule, to his seruice; yea were euery hayre of thine head a man or Angell, were not all short of re­compence? Louest thou, louest thou this Sauiour of thine, and darest thou, or wilt thou dare to venture vpon any thing dis­pleasing [Page 70] him, is there any thing too good, too heard or deare for him? Mary, if thy teares will washe his feete, wilt thou not poure them out? Is thine haire too good to bee the towell? Is there any Spicknard too costly for his head? Ioseph, the LORD requireth the handsell of thy Tombe, and wilt thou deny him? Zacheus, louest thou thy wealth aboue his honour that hath saued thee? Stephen, lo­uest thou thy life aboue thy Ma­ster? Can, or did any Belee­uer giue the nay to these mel­ting commaundes or commaun­ding entreaties of Faith, will it take the repulse? Doth it not constraine and extort more then all rackes and strapadoes, allure more then all wages and prizes? Doth not this Magnes as easily drawe weighty yron as other [Page 71] Iet doth strawes? So that when thou wouldest bee sure to speed and obtaine any thing of thine vntoward heart, set Faith a worke to make the motion, and that will be sure to speede, not onely by this perswading facultie, but also by a Diuine power secretly effecting what it requires, conueying into the heart, will, and abilitie vnto the deede. It stands not without doores as a Mendicant Flexanimous per­swader, but enters into the clo­sets of the heart, shootes the barres, vnlocks the boults, takes away all reluctation and redacti­on, infuseth a plyable willing­nesse: of woluish and dogged, makes the Will Lambe-like, and Doue-like: of wilde and hag­gard, morigerous and man­suete.

No otherwise then the me­dicine [Page 72] curing the vicious sto­macke, and restoring it to health, makes it long for wholesome meate, as before for coales and ashes.

All this it doth by fetching su­pernaturall efficacie from the death and life of Christ; yea, part of that mighty power where by Christ raised himselfe from the dead, cured all diseases, and wrought all his miracles: By the vertue whereof it metamorphi­zeth the heart of man, creates and infuseth new principles of action. Make triall of this in mortifying the flesh to sinne, and quickning thy spirit to ho­linesse.

For example, complainest thou of some preualent corruption, some violent passion that oft car­ries thee headlong against thy de­sire and resolution, as Castrusius [Page 73] to Hierom, who shall helpe mee subdue Nebuzardan, Goliah, Ho­lofernes, my raging lustes that are too mighty for mee? An­swere thy selfe as Dauid himselfe to the like: Through thee O Lord shall wee doe valiantly, o­uer Edom shall I cast my shooe, &c. yea, when thou hast spent all thou hast vpon other Phisi­tions, tried all morall conclusi­ons of purposing, promising, re­soluing, vowing, fasting, wat­ching, selfe-reuenging, yet get thee to Christ, and with a fin­ger of Faith, touch but a hem of his garment and thou shalt feele vertue come from him to the curing of thy disease. What if thou hast often encountred thy enemie, and receiued the foyle, relapsed after victorie: yet cast not away the sheeld of Faith, but with the Israelites against [Page 74] Beniamites the second and third time, set a fresh in the name of the LORD, and they shall flye before thee.

Complainest thou with Au­gustine of his in-bred, hereditary, habituall, inueterate vices, hol­ding thee in the Adamantine chaines of custome, against which thou hast often resolued, and re­solued, modo & modo, now I will leaue them, and now I will for­sake them, why should I not as well as such and such, as Poti­tian and Victorinus, and yet they keepe thee Prisoner still, full a­gainst thy will and endeauours. Find out the cause, which hee had reuealed to him in te stas & non stas.

Thou standest vpon thine owne feete, and therefore fallest so foulely, thou wilt like a childe goe alone, and of thy selfe, and [Page 75] therefore gettest so many knocks. Dye to thy selfe, renounce the broken reede of thine owne free­will which hath so often deceiued thee: and put all thy trust in the grace of Christ, And it will cru­cifie the olde man, and giue him his Hoc habet, his deathes wound, pierce his sides, and breake his knees in peeces.

Be weake in thy selfe and strong in the Lord, and through Faith thou shalt bee more then Conque­rour. Leaue tuggling and strug­ling with thy sinne, and fall with Iacob to wrestle with Christ for a blessing: and though thy selfe goe limping away, yet shalt thou bee a Prince with God, and bee deliuered from Esaus bondage. Yea, what if Satan, what if Le­gions of Principalities, and po­wers haue long held possession in some strong fort of thy heart, be­ginne [Page 76] to pleade prescription, scor­ning as the Iebusites to bee eiected out of their impregnable tower: hast thou Faith, and canst thou beleeue, persist in resisting and hee shall flye, and thou shalt see him fall like lightening before thee. Christ raised from the dead, not onely the daughter of Iairus which was yet within bed, not layd forth: nor the Sonne of the Widdow newely carry­ed out of the Gate to buriall, but Lazarus that had foure daies lyen in the graue; to that ende, sayeth Augustine, That such as haue long beene dead in sinne, yea such as vpon whom Satan hath rowled the stone of Cu­stome, and such as stinke in the nostrilles of the world through putrified soares of sinnes, should not yet despaire, but know that which falles out in frequent ex­perience, [Page 77] Faith can cure diseases past all other cures and hopes. Through Faith thou shalt roule away the stone from the Caue of Makpelah, and take out the fiue Kings that haue domineered and tyrannized ouer thee, set thy feete in the neckes of them and triumph ouer them.

ANd what is there yet further, thou wouldest haue Faith doe for thee? Oh sayest thou! it is not enough to bee healed of the di­sease, vnlesse thou mayest take vp thy bedde and walke; yea, leape and skippe as the Lame restored to his limmes. Oh! that I could finde that life of Grace which I see in some that can make it their meate and drinke to doe the will of God.

[Page 79] Though I be not pestered and mastered with any reigning cor­ruption, yet I finde my selfe so dull and vntoward, that I take no pleasure in my life. Know also that this quickning power, Faith only can helpe thee withall. To pray, to meditate, to haue thy conuersation in heauen, to keepe a Sabbath cherely is as easie to thee as to Iron to swimme, and stones to ascend vpward, but nothing is impossible to Faith: it can natu­ralize these things vnto thee, me­tamorphize thee, make thee a new creature, of a moule of the earth a soule of heauen, of a snaile a dromedarie: such a change as the Sunne workes in the vapour, when of an earthy heauy substance, it makes it light and aery, apt to as­cend into the middle Region. Such a change Cyprian saith hee felt in his conuersion: And how [Page 80] else came Dauid to that high de­light in Gods seruice, that he lo­ued the Commandements of God more then thousands of gold and siluer, the honey and the honey combe, that hee rose at mid-night to meditate in them. The selfe­same duties may be done by the Ciuill man, and by the beleeuer; for the outside and deede done, both may goe to Church, heare a Sermon, reade a Chapter, but the one goes as the Beare to the stake, as a slaue to the mill, and the dullard to schoole, in compa­rison of the other who hath a dif­ferent internall principle: which is as a spring and oile to the wheeles, that makes them goe smoothly and currantly, makes the yoake light and easie.Esay 40. 31. They that trust in the Lord shall renue their strength, lift vp the wing as the Eagle, runne and not bee [Page 81] weary, walke and not faint.

Faith it is that fetcheth sap from the roote Christ, that makes euery tree bring forth fruite in it kinde, euery Christian in his owne calling. What else made Dauid so worthy a Souldier? what taught his fingers to fight, so that a bowe of steele was bro­ken in his hand? What made Paul an able Minister of the Gospell, gaue him the doore of vtterance, made his tongue as the penne of a readie writer? Hee beleeued, therefore hee spake. What made Onesimus of a false eye-seruant, trusty to his Master, as to the Lord? The like might bee said of all trades and scien­ces.

Looke what a full treasurie of all sorts of graces Christ hath stored vp in him, Faith dreineth and deriueth them out of his ful­nesse [Page 82] to the vse of euery seuerall Christian, euen Grace for Grace.

Faith is the Conduit Cocke that watereth all the Herbes and flowres in the Garden. All which the more I consider, the more I pitty the preposterous care and vnhappy trauell of many well af­fected, who study the practise of this and that vertue, neglecting this cardinall and radicall vertue; As if men should water all the branches of a Tree and not the roote: Faine would they abound and shine in patience, meeknesse, zeale, yet establish and roote not themselues in Faith, that should maintaine all the rest, are ambi­tious to doe good workes, build Hospitalles, giue Almes, but stu­dy not to doe the worke of the Father: And what is the worke of the Father, but to beleeue in the Sonne whom hee hath sealed [Page 83] and sent into the world to bee re­lyed on for Saluation; which worke is the gratefullest work that we can performe, and which will make gratefull all that we doe be­sides: without which all that we can doe will not please him.

What cares hee for thy thou­sands of Rammes, thy Riuers of Oyle? Hath he not shewed thee, Oh man, that he that trusteh in his Sonne honoureth him most of all in putting to his Seale that hee is true? This honour if thou woul­dest doe vnto him, hee would honour thee with all other gra­ces and withhold no ornament, no good thing from thee, if it be fit for thee. Meeke thou shalt be as Moses, patients as Iob, zealous as Dauid, thy soule and life embroa­dered with all kinde of shining Graces, as the high Priests appa­rell with Iewels Wherefore [Page 84] adde this prescript to the former when thou art on the toppe of Mount Tabor, solacing thy soule in thy Lord, and his fauour through Faith: feasting and ban­queting with him as Ester with Ahasuerosh. Bethinke thy selfe what suite thou hast to him, what troublesome enemy thou woul­dest bee ridde off, suppose it bee some potent Haman of prid, make but thy complaint, and it shall bee executed and crucified before thine eyes. Consider what grace thou standest in neede of, and make thy petition as Achsah to Caleb, And hee shall giue thee the springs aboue and the springs beneath.Iudg. 1. 14&.

This prescript if thou wilt day­ly obserue, some daies more large­ly and feruently, as the Spirit that blowes how and where it lists shall assist, and as occasion [Page 85] shall require: but euery day some what more or lesse; though I will not promise thee thou shalt at­taine to perfection of degrees such as the perfected spirits of the Iust enioy in glory: because here thou shalt euer beleeue but in part, and therefore bee holy but in part: yet this I dare promise, as thou growest from Faith to faith so shalt thou grow from strength to strength in all other graces, till by degrees thou attaine to the ful­nesse and maturitie of Age in Christ, which shall make thee a Saint in earth, alight in this darke world, and make thee able to liue in holinesse and righteousnesse all the dayes of thy life, with much more comfort to thy selfe, and cre­dit to the Gospell, then strangers to this life of Faith, either doe, or imagine may be done.

SAy then, O Chri­stian, is there any thing yet behinde that may impeach the cōpleat hap­pinesse of a belee­uers life, speake now if there be a­ny thing that hinders it, which Faith cannot helpe?

Oh! yes saies the Flesh (which euer is cowardly and loues ease) though a man be neuer so iustified and sanctified, yet may he liue in pouerty, in crosses, yea in great & [Page 87] manifolde pressures, and what a life can there bee in such extremi­ties? Oh how doth Faith heere lift vp the Crest, shine and tri­umph aboue Nature, Reason and all Morall Vertues in her incom­parable valour? Being in all these not as they, onely a patient per­force, or a meere bearer, but more then Conquerour; not onely, not daunted, but reioycing to fall into manifold trials and tentations; knowing it selfe to bee the Ada­mant, that nothing will breake; the Palme, that sinckes not vnder the waightiest of burthens; the Oyle, that euer ouer-swims the greatest quantity of water you can powre vpon it, the sheate Anchor, that holds when all other Tackling breakes. Here is the Crowne and Garland of Faith. Were it not for Conflicts, what superexcellent vse were then of Faith? Euery Cock­boat [Page 88] can swim in a Riuer, euery sculler saile in a Calme, in daily and ordinary gusts, euery man of a patient temper or cheerely dispo­sition can hold vp the head, but when a blacke tempest comes, a tenth waue flowes, and one deepe calls another, nature yeeldes, spi­rits faint, heart failes: then to stand erect, then to liue and raigne, that onely can Faith doe, which hath the Word for the Compasse, and Christ at the helme. The greatest aduersities that are, are but the exercise, yea the soile and luster of Faith. Man gloryes when he can tame Tygers and Lyons, thinks himselfe a stately king when hee can make an Elephant bow and stoope to him, when he leads a Beare on the Ring, or can han­dle a Serpent without hurt; but what a small conquest is this to that of Faith? When it makes [Page 89] shame, pouertie, sickenesse, per­secutions, banishment, yea death it selfe, not onely, not dreadfull and harmefull, but tractable and seruiceable? Questionlesse, great and sundry aduantages hath a Christian by vertue of his Faith, aboue any Naturian or Politique by all his reason; onely, heere is the defect of Christians that they want skill, or else forget to holde vp their shield when a Dart comes suddenly vpon them. Like him that was robbed by a Theefe with a staffe onely in his hand, hauing himselfe a Pistole at his backe ready charged, but surpri­sed vpon the sudden, altogether vnmindefull, or vnable to vse it. And if a man hath a Target that is impenetrable, what is hee the better if his heart or Arte faile him when hee should defend himselfe by it? This makes Chri­stians [Page 90] when they ayle any thing, with Saul to runne to Endor, 1 Sam. 28 7. with Asa to send out to the Physiti­ans,2 Chr. 16. 12. as if Faith could stand them in no steed. When therefore a storme rises, presently runne and awaken thy sleeping Faith, knocke at Faithes doore, ho Faith, helpe at a pinch, now doe thy office, and Faith will presenly ayde and releeue thee with one of these spe­ciall cordials.

First, whereas sense and reason did but dimmely and cloudily suggest to their followers certaine broken and confused opinions, little better then dreames of de­stinie and prouidence. Faith will confidently and euidently assure thee of this ground of comfort, that the least ticke befalles thee not, without the ouer-ruling eye and hand, not onely of a wise God, but of a tender Father, and [Page 91] fellow-feeling elder brother, who knowing thy mould doth more ex­actly measure out euery Crosse vnto thee, then the carefullest A­pothecaries do their Scruples and Drammes of dangerous Phy­sicke.

Secondly, out of this Principle, Faith will, extract these infallible conclusions, this estate is not the Axe of Perdition but the Pruning Knife of Affliction: this Cuppe is not a potion banefull, but medi­cinable, how bitter and wringing soeuer. Whateuer befals, being in Christ, it cannot bend to thy con­fusion, condemnation or vtter vn­doing, but an issue shall bee giuen out of it. What terrible noyse soeuer the storme shall make ouer thy head, it shall bee but as Haile­stones vpon the Tiled or Leaded House that rattle more then hurt. Thou art kept by the power of [Page 92] his might the euill one shall not touch thee: thou art in safe har­bour vnder the Rocke Christ, and mayest know in whom thou hast trusted, and art sure neuer to be confounded. If it be sicknesse or pouerty, it is in thy Fathers owne hand: if the rodde bee in some malicious enemies hand, if hee turne thee ouer to a seruant to scourge thee, and dresse him in the Diuels habit to scare thee, yea though Satan himselfe buf­fette thee, yet he stands by, lookes on, will moderate and number the stripes: the Diuels could not goe one inch beyond commission in the Swine: hee knowes thy strength is not the strength of Whales or stones, and therefore will not permit them to lay on more, then thou shalt well beare: his wisdome & grace will be suffi­cient for thee. Hee that is in [Page 93] good termes with a Prince, feares not the approach of Heraulds or Purseuants: he that is out of debt feares not Baylifes or Sergeants, but imagines they come vpon some good Messages.

Afflictions are scarrbugges to wicked men, as bushes to theeues, but if thou bee a beleeuer, at peace with GOD in Christ, they lay off their terrible Vi­zard, and come with an amia­ble, countenance. GOD thy Father hath giuen the whole Host and Army of afflictions more inuiolable charge then Danids, Doe the younge man, my Sonne Abso­lon, no harme. Doe my annointed no harme.

Thirdly, Faith will further as­sure that he hath not onely giuen them a prohibition or negatiue commission but an affirmatiue in­iuuction to doe thee all good that [Page 94] may be: he hath said vnto them, purge, refine, trye, exercise, breed the quiet fruit of righteousnesse, giue him experience of his faith, make him bring forth more fruit: so that though there be in thy Phi­sicke some maligne or poysonful ingredients, yet being administred by him that knowes thy temper and disease, and entirely affects thy health, it shall bee so mingled with allaies and correctors that the confection shall be good, and all together shall and must worke for the best. When thou feelest thy bowels wring, or (as in a Sea-sicknesse) are dead sicke for the present, remember thou shalt bee the better many daies after. And though with Iob and Dauid thy querulous flesh complaine, and grunt, and groane, yet when it is ouer a little, thou shalt bee able to say, Oh this was good for me! I [Page 95] would not for any thing but I had borne the yoake in my youth, that I may liue the more comfortably in age: Considering that sicke thou art, and that of many hu­mours, thy Father should not loue thee, if he should feede thee with sweete meate, and mingle no Aloes with them: much folly is bound vp in thy back, and if thy indulgent father should forbeare the rodde he should hate and not loue thee.

Fourthly, Moreouer Faith will reminde thee of Christs partner­ship in thy affliction, and of thy conformity with him, the first borne, onely begotten, and entirely beloued sonne of God, if hee that was without sinne, yet was not without stripes, wilt thou looke to bee a cockered Adoniah? And what if the Crosse bee heauy, and thou a weake Childe, yet [Page 96] Christ a Gyant at one end, beares part of it, and makes it light and easie, hee is quicke of feeling, when Stephen is stoned, saith, Saul why persecutest thou mee? Besides what more honou­rable Badge and Cognisance canst thou haue of thy Sonship, then this resemblance of him, not as now glorified in the heauens, which thou must stay for till thou come there, but as in the way to glory, when hee despised the shame, suffered the Crowne of thornes, the Scepter of Reed, the spittings, buffetings, mockes and mowes, and all re­proches of vile sinners, the pier­cing of the Speare, and shewed himselfe to be the Sonne of God, not by descending from the Crosse but by enduring the Crosse: And shall I not (saith he) drinke the Cup which my Father hath tempered? and [Page 97] if thou wilt bee his Disciple, the first lesson in his Schoole is, Christs Crosse, Deny thy selfe, take it vp and follow him, And glory with the Martyrs, now am I like my Lord and Master.

Lastly, Faith will set before thee as before him the infinite re­compence of rewarde, not onely renowne in this World, which yet by Faith the patience, not onely of Iob, but of all Martyrs haue ob­tained, but that farre most excel­lent Hyperbolicall weight of glo­ry: Which Paul eying, counted his afflictions (which to vs would haue beene intollerable) light and momentany, not worthy the na­ming in comparison: which made him not onely, not weepe and howle, but sing in the Dungeon, and reckon it a speciall fauour and honour to be counted not onely a beleeuer, but a sufferer for [Page 98] Christ. And God forbid, that a beleeuer should glory in any thing so much as in the Crosse of Christ, in his wounds and scarres for his Lord and Master: As that wor­thy Vincentius sayd to the Tyrant, Threaten these things to your Courti­ers and Carpet Knights; Rackes, Strapadoes, torments, are but a play to vs, we Souldiers chuse to bee in Christs Garrison, rather then in the Court, in the Field and fore-front of the battle, then in the Pallaces of Princes. The more hazard and pe­rill, the more glory and honour. And what else desire wee but to dye dayly, that the life in Christ may be manifested in vs? Yea, in the very instant of Death, Faith helpes the beleeuer to liue, so as he may be said not to see death, & ne­uer to dye, (but that requires a iust Treatise by it selfe.) Let all the complaints, greeuances, wants, and [Page 99] miseries of the world be searched and gaged; the bottome will bee found either to be want of Faith, or of the vse and practise of Faith: So that we may well say with Au­gustine, to any christian sinking vn­der his crosse, or shrinking at his enemy, Hast thou lost thy Faith? And conclude with that worthy Ensigne-bearer of Christ, Many are the troubles of the Righteous, Foxe in 14. but by Faith wee stand, Apoc. by Faith we fight, by Faith we ouercome.

NOw Reader, for so I chuse to call thee in a Postcript, whē thou hast reade the Booke, rather then in a Preface, when thou maist there leaue as many do. Giue me now leaue to grapple with thee, and minister to thee an Iu­tergatory or two.

How many doest thou knowe within thy conscience, liue this life of Faith? Many thou seest liue by their Lands, by their wits, [Page 101] by their shifts: but how many by their Faith? For the want of this vse of Faith, Doe not many poore christians thinke, and say of it, as a poore labouring countrey-man sayd to his neighbour in serious priuate talke, That he neuer be­leeued there was any such summe as a thousand pounds of money, but that onely rich men gaue it out so, in boasting, or pollicy to excite others to labour: so saith the common Protestant, out of doubt there is no such sweet­nesse in the life of Faith: for wee see not beleeuers so cheere­full and contented aboue other men. If Attists and Trades-men did no more dayly and duely fol­low their worke, then most Chri­stians doe practise their Faith, would they not be starke beg­gars? But to aske thee a more profitable question, Leaue iudge­ing [Page 102] of others, and answer mee in good serious sooth between God and thy soule, Hast, and doest thou thy selfe liue by thy Faith? Let mee a little put thee to it, prooue and examine thy selfe, and take for instance this present weeke or day past wherein thou readest this little Manuell. How hast thou and vsually doest thou spend the day? what thought diddest thou awake withall? what was thy morning draught for thy soule next thy heart? what hath chee­red and made thee merry in pri­uate and in company? whether thy sports and meales, more then thy heauenly ejaculations? Deale plainely, not with me and this booke (which yet shall witnesse against thee, if thou refuse to practise it when thou hast read it) but with thy selfe. Hast thou, or hast thou not challen­ged [Page 103] some time more or lesse, halfe, or quarter of houre at the least, for this exercise of thy Faith; hast thou not troubled thy selfe about the many things, that this one onely needefull hath beene forgotten (that which on­ly should be called worke and bu­sinesse) hast thou not melted the day, yea, it may bee the weeke, or moneth past, and made thy soule wholly to fast and pine for want of these refeshings: if so, as I most iustly feare it in most of my Readers, how much more in such as are vsually no readers? why then let thy heart smite thee for thy fol­ly, smite thou thy selfe vpon the thigh, and say, how haue I liued, or rather not liued, but consu­med precious dayes in time-ea­ting Vanities? How comes it a­bout that the greatest part of my life is the least part wherein I [Page 104] haue liued.

Oh then recouer and recollect thy selfe before thou goe hence, and be no more. Wilt thou dy be­fore thou hast liued, as Boyes slub­ber out Bookes before they learne their lesson. Oh learne to liue this life, It is neuer too late, it is neuer, I am sure, too soone; it is no shame to learne it what age or conditi­on soeuer thou bee of. Bee thou Prince, Potentate, Nobleman or Gentleman, though few such Rea­ders I looke for: remembring well what Bradford tels the Earle of Bedford, and Augustine tels Ro­manian, whiles hee was in the mouthes of all men, most hono­rable, most munificent, most fortunate, in the full of his pro­speritie, in the source of pleasures in the toppe of greatnesse, &c. who durst lispe a word of a bet­ter life, of true happinesse, or [Page 105] what boote was it for any man to make mention of any such mat­ter. Yet if any such God will perswade to make tryall of this life, thou which saist, what is a Gentleman but his pleasure? shalt then tell mee, as Salomon of his youth such gentry is but vanity; true pleasure there is none but in this life. What is a Christian but his Faith? and what is his life but the vse of his Faith? Beest thou a Scholler, a Prophet, or Sonne of the Prophets, what is thy worke? what is thy scope? or what should it bee in thy selfe and others, but this life of Faith? What is Paul or Apolloes but such as by whom you haue be­leeued?1. Cor. 3. What euer you teach, before you haue taught this you were as good Preache to the stooles and stones of your Chur­ches? What are your Auditors [Page 106] but dead bones, and skulles, till they, beleeue, and till Christ be formed in them. Get first an hold whereon you may fasten your Engines to drawe them to vertues and good workes. You which would doe that in soules which Elisha did in bodies, raise them from their graues: Inter­pretors one of a thousand get the tongue of the learned to declare their righteousnesse vnto them, the righteousnesse I say of Faith: shew your selues skilfull worke­men, such as haue been brought vp not onely in moralls of the heathen, subtilties of Scholemen, sentences and conceipts of Posti­lers, rosaries, destructories, Antho­logies, but in the wholesome word of Faith, which are the Arme and power of God to the saluation of euery beleeuer. A­boue all let it be our wisedome to [Page 107] liue our selues by that which we teach others to liue by; wee that haue, or might, or should haue more Faith then common Christi­ans, is it not a shame if we liue not more happily, and cheerefully then priuate Christians? not by our Liuings wherein the Laity hath now gotten the start of vs for the most part, but by our Faith, wherein wee haue the ad­uantage of them, or else shame be it to vs.

Is it not a shame to see an honor of a thousand pound a yeere liue as meanely as a poore Farmer, a Ma­ster and professor of an Art, as a meane practisioner. Yet this I must say euen to the meanest trads­men and poorest people, this life belongs not to such onely that are booke learned, but is equally ob­uious and open (as the Kings high way) to all sortes of Trauailers to [Page 108] Heauen. Honourable liues, Pom­pous liues, voluptuous liues, poore folkes haue small hope to atteyne vnto: but a true happy life they may and doe liue as well as the learnedest Cleakes and greatest Princes, if they get the gift to practise that, which, such for the most part doe but study and talke of. To conclude, what euer thou art, or who euer that desirest to mend thy condition, to better thine estate, to multiply thy life, to change thy few and euill daies of thy pilgrimage, into good and many: behold here is the Art of liuing well and liuing long. Life is not to bee numbred by the houres, but measured by cheer­fulnesse, as moneyes not by tale but value. A little peece of gold conteynes a great many peeces of siluer. Manhood consists not in the bulke of the bones, but in the [Page 109] mettall and spirits. Is not one weeke of an healthy man, better, then a yeere of a crasie; one Sun­shine houre, then a gloomy day? I haue often mused how a man might come neerest to that life which Adam lost, and recom­pence in this latter age of the World, (wherein the liues of men are so contracted) the lon­gaeuity of those that liued before the Floud. And this is the best helpe I finde: To liue well is to liue twise. A good man doubles and amplifies his dayes: one may speake as much in few words as another in many. Persius wrote more in a few leaues then Mar­sus in large volumes. One day led by the rules of Faith is better then an immortalitie of vanity. A man may liue to as good content to himselfe and others, in a short space, as others in a long life; [Page 110] some are old in yeeres tediously drawne out, others in howers cheerfully spent, some haue been long, and others haue liued long, and they onely are such as haue liued this life; of whom I conclude as doth the story of the Kings, Ieremiahs Prophecie, touching Zedekiah vpon his aduancement by the King of Babell, His porti­on was a continuall portion, a Kingly portion, euery day a cer­tayne all the dayes of his life, such I say it is, or might be, if Christi­ans might be perswaded not to content themselues to professe or thinke they haue Faith, but to liue by their Faith:A needfull Caueat. onely before I part with thee, take from me one Caueat, one aduise, one request, and so an end.

First, take heede thou mistakest me not in all this, as if I had spo­ken of an absolute perfection in [Page 111] this life equall to vision & fruition in the life to come, confounded Heauen with earth, as if I thought my selfe, or any other to haue comprehended. If any man thinkes hee beleeues any thing, hee beleeues nothing yet as hee ought to beleeue, but all things in part, and imperfectly. Wee cannot by all our assiduousnesse in Reading, Prayer, and Medi­tation haue Gods Spirit at an ab­solute command, no more then Mariners the winde, or Husband­men the showers, so as the most obseruant beleeuer hath his tur­bida interualla, his buffetings, lest hee bee too much exalted, his desertions wherein his beloued will hide himselfe behinde the grates, not to bee found of him for a while, that hee seeke him more eagerly, and prise his pre­sence more thankefully, more [Page 112] heedefully keepe him when hee hath him, and be wholly depen­dant on his grace; yet so as this remaines most sure and certaine, that the constant and dayly Pra­ctiser of his faith shall constantly, and congruously bee seconded with the gusts and gales of his spirit, the onely true Zephirus and Fauonius, shall haue Satan tyed vp from long and frequent mo­lesting him, shall not haue such tedious absences of the Spirit, such vncertaine fits and moodes of his ioy and comfort, as the negligent and loose beleeuer, but a more stedfast frame and tenor of ioy, then any other kinde of man in the world that takes not this course.

Prouided that thou take this aduise,A profitable aduice. that for the better and stronger vse of this Faith, thou seele vp thy senses and chaine vp [Page 113] thy reason. Walking by sight, and walking by Faith are opposite things: and therefore as men for­tifie the visuall beames of one eye by closing the other; so must thou winke and close vp the eye of thy soule to all worldly things, that thou mayest by the prospectiue of Faith fixe thy spirituall eye vpon heauenly delights: not that thou needest goe out of this world and sequester thy selfe like an Eremite into Dennes and Caues, retired from all societie, but euen in the middest of all glistering obiects see them as if thou sawest them not; that is without being deepe­ly affected with them. So looked Paul from off the things that are seene euen in the middest of Rome, and looked vpon things which were not seene: and Moses in Pharaohs Court saw him that was inuisible.

[Page 114] A right beleeuer goes through the world, as a man whose minde is in a deepe study: or as one that hath speciall haste of some weigh­ty businesse, goes through a street; that gazeth on nothing, heares nothing, mindes nothing that is in the way, but onely that which his head is taken vp withall: Our conuersation is in heauen, our treasure is in heauen. Oh! that all our thoughts were there, so as no earthly obiect might detaine, or distract them, no more then must needes bee in our callings, so that the maine bent and intention of all that is within vs might be set vpon the dayly nourishing of our Faith.

For which purpose I make this parting and farewell suite vnto thee,An earnest request. as thou meanest to receiue any good by this Booke. That thou wouldest euen from this [Page 115] very houre wherein thou endest the reading of it, determine and couenant, betwixt God and thy soule, neuer whilest thou liuest on the face of this earth to omit one day (God enabling thee by his Spirit) wherein thou wilt not vindicate and redeeme, at the least, one halfe or quarter of an hower, either twise or once in the day, at the least: Wherein all other affaires layd aside, thou mayest withdraw thy selfe apart from all company, and occasions, with a non obstante, to practise the ex­ercise formerly prescribed. That is, by Prayer, Reading, and Me­ditation, to put some strength and life into thy Faith, till thou hast cheered, and reuiued, and warmed thy soule therewithall. This if thou shalt inuiolably ob­serue, the strength, the feeling, the comfort, and the fruites of [Page 116] thy Faith will by little and little in­sensibly, and in a little while, most sensibly thriue and growe till thou commest to the ripenesse of age in Christ.

What hurt can it bee to thee if thou shouldest binde thy selfe by vow hereunto, or if thou fearest thy strength, yet by full purpose thus to doe all and euery day of thy life: that so in the Lees and Dregs of time, whiles fleshly Protestants are raysing contention about mat­ters of Faith, or making Sects and Schismes in the Church about needelesse trifles, thou maist edi­fie thy selfe in thy most holy Faith and whilest thou liuest in the darke wombe of this world, liue by the Nauell of Faith till thou come to haue thy mouth satiate with ful­nesse of all good things at the right hand of God. When, as Elizabeth Folk said, Faith shal cease to be Faith [Page 117] and be turned into fruition, and wee receiue the ende of our Faith, the sal­uation of our soules.

These things haue I written that your ioy may be full.

The Iust shall liue by his Faith.

According to thy Faith so be it to thee.

Lord increase our Faith.