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of Lowliness. The finfulness of it. Particular remedies, 446
Chap. 16. How to escape tbe fin of Fulness, Guleficy or Glutio-

ny, by faitb. The mischiefs of serving the appetite. Particular

remedies,

465

Chap. 17. How faitb muft conquer flatb and idleness. Wbo are

guilty of tbis fin. Cafes resolved. The evil of idleness. Thereo

mrdies,

474

Chap. 18. Vnmercifulness to the poor, to be conquered by faith, I be
rende dies,

491

Chap. 19. How to live by faith in adverfiry,

493

Chap. 20. How to live by faitb in trouble of conscience, and doubts

of our salvation. Tbe difference between true and falfe repena
tance. How to apply tbe universal grace 10 our comfort. Ibe
danger of cafting our part on Cbrift ; and of escribing all me-
lancholy' difturbances and aboughts to the spirit. Of tbe trying

the Spiris : And of the witness of the Spirit,

503

Chap. 21. How to live by faitb in the publick Wofhipping of God,

Overvalue not your own manner of Worship, and over

vilifie not

orber mens. Of communion with etbers,

519

Chap. 22. How to pray in faitb,

527

Chap. 23. How to live by faitb towards children and otber Rea

lations,

530

Chap. 24. How by faith to order our affe&ions to publick Societies,

and so zbe unconverted world,

535

Chap. 25. How to live by faith in the love of one another, and to

mortifie self-love. It is our own interest and gain, to love our
neighbours as our selves. Objedrions wherein it consiftetb. What
is the firerity of it. Confeotaries. Loving otbers as your

selves in a dury even as to the degree,

539

Chap. 26. Hodo by faith to be folowers of the Saints, and to look:

with profit to tbeir examples and tbeir end, and to bold com-

munion with tbe heavenly Society.. Reasons of tbe duty. Tbe

nature of it. Nigatively, obat it is not ; and Afirmatively,

what it is. Wer ein they must be imitated,

556

Chap. 27. How to receive the sentence.of death, and how to die

by Faith,

589

Chap. 28. How by faith to look aright to the coming of Fofus

Cbrift in Glory,

594

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THE

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HEB.R EWS 11. 1.
Now faith is the substance of things hoped for,

the evidence of things not seen.

T

e Hough the wicked are difti.igrished i.z

to Hypocrites and Vabeli vers, yet Hy-
pocrates themselves are Vabolirvers too.
They have no faith which they can ju-
it.fie, by its prevailing efficacy and
works: and therefore have no faith by
which they can be justified. Because their

discovery is necdful cocheir recovery, and all our laivanon depends on the fincerity of our faith. I have chosen this text, which is a descriptioa of faith, that the opening of it may help us for the opening of our hearts, and Iclolving the great question, on which our endless 1.fc depends.

To be a Chriftian, and to be a Believer in Chrift, are words in Scriprusc of the same lignification. If you have not faith, you are not Chritians. This faith hath various offices and

B

objects.

objęAs. By it we are justified, Sanctified and saved. We arc justified, not by believing that we are justified, but by believing that we may te justified. Not by receiving juftification immediately, but by receiving Christ for oxr justification : nor by meer accepting the pardon in it felf, but by firf receiving bins that procureth and beftoveth it, on his terms: Not by meer accepting bealth, but by receiving the Pbysician and his remedies, fer bealıb.

Fsitb is the practical Believing in God as promising, and Cbrift as procuring justification and salvation. Or, the predic al belief and acceptance of life, as procured by Cbrift, and promised by God in the Gospel.

The everlasting fruition of God in Heaven, is the ultimate object. No man believeth in Chrift as Chrilt, that believech not in him for eternallife. As faith looks at Chrift as the ne. celary means, and at the divine benignity as the fountain, and at his veracity as the foundation or formal object

, and at the promise, as the true fignification of bis wil; fo doth it ultimately look at our salvation, (begun on earth, and perfected in Heaven) as the end, for which is looketh at the rest.

No wonder therefore if the holy Ghost here fpeaking of the Dignity and Power of faitb, do principally inlift on that part of its description, which is taken from this final objeA.

As Chrift himself in his Humiliation was rejected by the Gentiles, and a stumbling Stone to the Jews, despised and not efteemed, Ifa. 53. 2, 3. baring made bimself of no reputation, Phil

. 2 7. So faith in Christ as incarnate and crucified, is de{pired and counted foolishness by the world. But as Christ in his glory, and the glory of believers, shall force them to an aweful admiration ; lo faitb is felf as exercised on that glory, is more glorious in the eyes of all. Believers are never lo reverenced by the world, as when they converse in Heaven, and the Spirit of Glory reftetb on them, 1 Pet. 4. 14.

How faith by beholding this glorious end, doch move all the faculties of the foul, and subdue the inclinations and interelts of the flesh, and make the greatest fufferings tollerable, is the work of the holy Ghost in this Chapler to demonstrate, which beginning with the description, proceeds to the proof by'a cloud of witnesses. There are two sorts of persons (and

imployments)

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imployments) in the world, for whom there are two contiary ends hereafter. One fort subject their reason to their fenfual or carnal interest. The other fubjcct their senses to sheir reason, cleared, conducted and elevated by faith. Things prefent or possessed, are the riches of the sensual, and the byas of their hearts and lives : Things absent but beped for, are the riches of Believers, which actuate their chict endeavours.

This is the sense of the text which I have read to you; which setting things boped for, in oppolition to things present, and things unfeen, to those that sense doth apprehend, assuresh us that taich ( which fixech on the first) doth give to its objedt a fubfiftence, presence and evidence, that is, it feeth that which supplietbabe want of presence and visibility. The vasaris, iş that which quoad effetum is equal to a prefent fulfiftence. And the 'éney Xos, the evidence is somewhat which quoad effe&um is equal to visibility. As if he had said, [1 hough the glory promised to Believers, and expedied lyshem, be yet to come, and only hoped for, and be yet unsern and only believed, yet is the found believer as truly affedted with it, and ated by its attrative force, as if it were present and before his eyes] as a man is by an inheritance, oreitate in rcversion, or out of sight, if well fccured, and not oily by that which is present to his view. The Syriack Interpreter instead of a Translation, gives us a truc exposition of the words, viz. [Faith is a certainty of those ibings tbat are in bope, as if they did already adually exijt, and tbe revelation of tbose tbings that are not seen.

Or you may take the sense in this Propoficion, which I next to open further, and apply, viz. [Tbat the nature and use of faith is to be as it were instead of presence, presion and Sigbt : or to make tbe things tbat wil be, as if tbey were already in exiftence; and tbe sbings unseen wbich God revealetb, as if our bodily eyes bebeld tbem. : 1. Not that faith doth really cb'ange its object. 2. Nor doth it give the same degree of approbenfion's and affections, as the figbr of present things would do. But 1. Things invisible are the objeets of our faith.

2. And Faith is effe&ual instead of fight to all these uses: 1. The apprebenston is as infallible

, because of the objective

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certainty,

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