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 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. 〈 in non-Latin alphabet 〉 . 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.

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, 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 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 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 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 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

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, 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.

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 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 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 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 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 〈7 letters〉 , how 〈30 letters〉 of glory.

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 ( 〈 in non-Latin alphabet 〉 ) 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.

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 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 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.

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 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 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, 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 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 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, 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 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 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.

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 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, 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 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 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 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 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 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 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 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, 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.

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 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 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 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 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 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 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 & 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 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 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 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 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 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 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 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 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 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 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 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 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, 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 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 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 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 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 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 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 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 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; 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 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 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 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.

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 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 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 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.