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of Lowoliness. The finfulness of it. Particular remedies, 446 Chap. 16. How to escape tbe fin of Fulness, Guloficy 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. Theremedies,

474 Chap. 18. Unmercifulness to the poor, to be conquered by faith. ï be rende dies,

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

493 Chap. 20. How to live by faitb in trouble of confrience, and doubts of our salvation. Tbe

difference between true and falfe repen. tance. How to apply the universal grace to our comfort. The danger of cafting our part on Cbrift ; and of escribing all melancholy' difturbances and thoughts 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 Woßhipping of God,

Overvalue not your own manner of Worship, and overvilifie not orber mens. Of communion with etbers,

519 Chap. 22. How to pray in faitb,

527 Chap. 23. How to live by faith towards children and other Ros

530 Chap. 24. How by faitb 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 anotber, and to

mortifie self-love. It is our own interest and gain, to love out neighbours as our felves. Obje&tions wherein it confifterb. What is the fincerity of it. Consect æries. Loving obers as your selves in a duty even as to the degree,

539 Chap. 26. How by faith to be followers of the Saints, and to look

with profit to tbeir examples and their end, and to bold communion with tbe beavenly Society. . Reasons of tbe duty. Tbe nature of it. Nigatively, wbat it is not ; and Affirmatively, what it is. Wber ein they must be imitated,

556 Chap. 27. How to receive the sentence of death, and bow to die by Faith,

589 Chap. 28. How by faith to look arigbe to the coming of Jesus Cbrift in Glory,

594

lations,

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HEBREWS 11. 1.
Now faith is the Jubstance of things hoped for,

the evidence of things not seen.

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Hough the wicked are difti..grished i.?

co Hypocrites and V abeli ders, yet Hy

pocrises themselves are Vabolirvers too.
T They have no faith which they can ju-

It tie, by its prevailing efficacy and
works : and therefore have no faith by
which they can be justified. Because their

discovery is needful to their recovery, and all our faivanon depends on the fiacerity of our faith. I have cho on this text, which is a description of faith, that the opening of ii may help us for the opening of our hearts, and scloving the great question, on which our endless fa£c depends.

To be a Chriftian, and to be a Believer in Chrilt, are words in Scripruse of the same signification. If you have not faisb, you are nor Chritians. This faith hath various offices and

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objects.

obj:As. By it we are justified, Sandified and saved. We are justified, not by believing that we are justified, but by believing thie me may be juffifiido Not by receiving juftification immediately, bur by receiving Cbrift for our justification : nor by meer accepring tbe pardon in it felf, but by firf receiving bing that procureth and bestoweth it, on his terms: Not by mccr accepting bealtb, but by secciving the Pbysician and his remedies, for bealıb.

Faith is the practical Believing in God as promising, and Christ as procuring justification and Salvation. Or, the pradical belief and acceptance of life, as procured by Cbrist, and promised by God in the Gospel.

The everlasting fruition of God in Heaven, is the ultimate object. No man believeth in Chrift as Christ, that believech not in him for eternal life. As faith looks at Chrift as the neceffary 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 signification of bis wil; so doth it ultimately look at our salvation, (begun on earth, and perfc&ed in Heaven) as the end, for which it looketh at the rest.

No wonder therefore if the holy Ghost here speaking of the Dignity and Power of faith, do principally infift on that part of its description, which is taken from this final object.

As Christ himself in his Humiliation was rejected by the Gentiles, and a stumbling Stone to the Jews, despised and not esteemed, Ifa. 53. 2, 3. baring made bimself of no reputation, Phil. 2 7. So faith in Chrift as incarnate and crucified, is despised and counted foolishness by the world. But as Christ in his glory, and the glory of believers, thall force them to an aweful admiration ; fo faith is self 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 she Spirit of Glory refterl 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 inrerelts of the flesh, and make the greatest sufferings collerablc, is the work of the holy Ghost in this Chapter to demonftrate, which beginning with the description, proceeds to the proof by a cloud of witnesses. There are two forts of persons (and

imployments)

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imployments) in the world, for whom there are two confrary ends hereafrer. Onc sort subject their reason to their sensual or carnal interest. The other subject their sensis to sheir reason, cleared, conducted and clevated by faith. Things present or poñelfed, are the riches of the sensual, and the by as of their hearts and lives : Things absent but beped for, are the riches of Believers, which actuate their chicf endeavours.

This is the sense of the text which I have read to you; which secting things bop:d for, in oppofition to things present, and things unfeen, to those that sense doth apprehend, affureth us that taich (which fixech on the fift) doch give to its objedt a fubfiftence, presence and evidence, that is, it seeth that which supplietbabe want of presence and visibility. The vaósasis, is that which quoad effe&um is equal to a present fulfistence. And the easy Xos, the evidence is somewhat which quoad effe&tum is equal to visibility. As if he had said, [1 hough the glory promised to Believers, and expedied lyshem, be yet to come, and 07ly hoped for, aridbe yet 'unsern and only believed, yet is the found believer as truly affected with it, and allied by its attradive force, as if it were present and before bis eyes] as a 'man is by an inheritance, oreitate in reversion, or out of sighr, if well fccured, and not oaly by that which is present to his view. The Syriack Interpreter instead of a Translation, gives us a true exposition of the words, viz. [Faitb is a certainty of those tbings tbat are in bope, as if they did already actually exit, and the revelation of tbose things that are not seen.

Or you may take the sense in this Proposicion, which I am next to open further, and apply, viz. [That the nature and use of faith is to be as it were instead of presence, polion and fight : or to make ibe things that wil be, as if tbey were already in exiftence; and tbe tbings unseen wbicb God revealeth, as if our bodily eyes bebeld obem.

1. Not that faith doth really change its object. 2. Nor doth it give the same degree of apprebenfions and affections, as the figbr of prefent things would do. But 1. Things invisible are the objets of our faith.

2. And Faith is effeEual inftead of fight to all these uses: 1. The opprebension is as infalible, because of the objective

certainty,

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