bravery. Alas! they are but for a term of life; pity thou rather to see them delight in such sinful vanities. Shall a Christian envy any in their pleasures here, when he himself is in such a state of admiration? He should be so far from grudging and repining at the prosperity of others, that he should solace himself cheerfully with his future hopes. The thoughts of his good to come should revive him more than any want or discouragement should deject him. What though we have not our comforts in possession? We are sure of them; God reserves us for them, and them for us. We are like little children, that think not of the portions that their parents have left them till they come to age. Many weak Christians think not of their Father's portion, they mind not those unspeakable joys laid up for them in their minority; but as they grow in grace, so they will have more knowledge of it, and longings after it. If it be a great matter to come out of a dark prison, to see the light of the sun, what will it be to come out of this dark world, into the glorious light of heaven? A natural man knows not this, but when once we come to see that light that we shall have in glory, then we will admire it, and cry out with the apostle, 'Oh the exceeding love of God in Jesus Christ!' Indeed, those things that came by the gospel cause wonderment, that God should love flesh and blood so as to prepare such excellent things for them. But we must know, God doth qualify all those here that he prepares happiness for hereafter. The reason is, because no unclean thing shall enter into heaven. We must not think to come out of the mire and dirt, and enter into heaven presently. No. There must be a suitableness wrought in us for such a condition. Those that will not live holily here, have no dwelling in that holy place. If thy heart can tell thee that thou hadst rather have this honour, and that pleasure, than grace in thy soul, the word of God doth as plainly tell thee, that the excellencies of heaven are none of thy portion. A swine loves the puddles rather than the sweet fountain; so wicked men delight in the world more than in heaven, which plainly shews they shall never come thither. Nothing will comfort us at last but a true change of heart. If thou beest not a new creature, thou shalt have no part in the New Jerusalem: therefore let us not feed ourselves with vain hopes. There is none of us but desires heaven; but why dost thou desire it? Is it because it is set forth to be a kingdom, an excellent place of joy and rest? Is it for this only? Assure thyself, then, thou wilt never come there. Thou must desire to have heaven, because of the divine nature, because it is a holy place, and near to God, if thou wouldst possess it indeed; and if thou hast this hope in thee, thou wilt purge thyself, as he is pure,' 1 John iii. 3. 6 If we would have faith ready to die by, we must exercise it well in living by it, and then it will no more fail us than the good things we lay hold on by it, until it hath brought us into heaven, where that office of it is laid aside. Here is the prerogative of a true Christian above an hypocrite, and a worldling; whenas they trust, and things they trust in fails them, then a true believer's trust stands him in greatest stead. For use of all. See then how faith is the life of our life, and the soul of our lives, becanse by this we are knit to Christ Jesus, the life and food of our souls. Let us then make use of it; house and entrench ourselves in him, as it is Ps. xc. 1, 'Make him our dwelling-place in all generations.' He is our buckler; our enemies must break through Christ ere they come at us; all is ours in him, and in his strength and might we shall overcome all adverse powers whatsoever. You see then that this is no idle, but a mighty working grace. It works in heaven, and earth, and hell. It works against Satan, it works by love to God, makes us love him and work to him, and makes us industrious to work for others. Faith is the root of the tree, love the branches. Thus faith works mightily and strongly; it is a quickening and an active grace. Those therefore who find it not active, no marvel they want the comfort of it; they must strive to stir it up, and set it a-work to live by it. Those who find they have it, let them improve it to a better use than many do, to swear by it. This shames us in troubles to be unarmed. Where is our shield of faith, when every little poor dart strikes our armour through? This shews we have but a paper shield. We ought therefore to bewail our unbelief, and labour for this grace, which is so active and useful, so much the rather, because it is most miserable to be in a storm without a shelter. This will help us in all miseries whatsoever, and make us conquerors over all in him who hath loved us. Oh the excellent use of the life of faith! It looks back, and makes use of all God's works, promises, wonders, threatenings, and judgments; and gathers strength, wisdom, courage, instruction from all. It looks and sees all things past, as it were a-working, doing, promising, threatening in present, and is answerably affected; when by strength of fancy it presents the ideas of things past, to work upon us the more, as present, and so is overawed from sinning against God. Sometimes it sees all this world a-fire, and therefore for worldly things and enticements it puts them over so much the more lightly, as perishing things condemned to be burnt. So it is the best prospective in the world; it presents to itself things afar off, as present and at hand, and makes them excellent, great and glorious to the sight afar off. Therefore above all things study we to live this life of faith-Oh it is worth all our pains and shun infidelity as that which only makes us miserable, causing the guilt of sin to lie on us, and shutting us up under the wrath of God; yea, it seals us up to the day of wrath, turns all our actions to be sinful in God's sight, and is cause of that great condemnation John speaks of; whereas by the contrary, the believing soul lives a comfortable life, is admitted into the glorious liberty of the sons of God, hath a shelter to keep off all storms and tempests whatsoever, and comes by this life of faith to be assured of his part and portion in the love, merits, obedience, sufferings, death, resurrection, ascension, and intercession of the Son of God; in sum, to be assured of its salvation in particular, as Saint Paul was, 'who loved me, and gave himself for me.' But thus much shall suffice for this time. I shall prosecute things more fully in the next. NOTE. (a) P. 376.-Through-stitch.' To go through-stitch is to go through or accomplish completely. Now wee are in, wee must goe through-stitch.'-Tragedy of Hoffman, 1631, sig. F. iii. Passe-par-tout, a resolute fellow, one who goes throughstitch with every thing he undertakes, one whose courses no danger can stop, no difficulty stay.'-Cotgrave. To go through-stitch with the work, opus peragera.'Coles. Sibbes adds another example to these illustrations from Halliwell's Dictionary of Archaisms and Provincialisms (2 vols. 4to, 1852). G. SALVATION APPLIED. 'Salvation Applied' forms the third of the three Sermons' which compose The Life of Faith.' See page 358. The separate title-page is given below.* SALVATION APPLYED. In one SERMON. WHEREIN IS SHEWED, The more special and peculiar worke of Faith, in appre- Let us draw neare with a true heart, in full assurance of faith, having our hearts sprinkled from an evill conscience, and our bodies washed with pure water. LONDON, Printed for R. DAVV L MAN, at the brazen Serpent in Pauls Churchyard. 16 3 7. G. SALVATION APPLIED. And the life which I now live in the flesh I live by the faith of the Son of God, who hath loved me, and gave himself for me.-GAL. II. 20. WE have already, out of the words immediately going before, spoken of spiritual life, and of the excellency of it; and, in the third place, of the manner of conveyance, which is by faith; and, fourthly, the spring and fountain of this spiritual life, which is the Son of God, described here by his love and the fruit of it: He loved me;' and, as a fruit of that love, 'he gave himself for me.' Now, to come in the last place to the apostle's particular application, which he expresseth in this word 'me:''Who loved me, and gave himself for me;' wherein these points offer themselves to our consideration: First, That God loves some with a peculiar and with a special love: 'Who loved me, and gave himself for me.' Secondly, That faith answers God and Christ's particular love by a particular application: Who loved me.' Thirdly, That this particular faith in God's particular love is the ground of assurance, which springs from this particular faith. Fourthly, That this assurance which proceeds from our particular faith in God's particular love, is the spring of all spiritual life, which sets the whole soul a-working. For what is the ground of my living by faith in all the passages of my life, but the apprehension of his love, who loved me, and gave himself for me; and can I then do less than give myself to him? Now to unfold these in order. 1. That Christ loves some with a special, superabundant, and peculiar love; for Christ, when he suffered upon the cross, looked with a particular eye of his love upon all that should believe in him; as now in heaven he hath carried our names upon his breast. As the high priest had on his breastplate written the names of the twelve tribes in precious stones, Exodus xxviii. 21, 30; so Christ, our high priest, hath the names of all his children in his heart, to present them always to God by his intercession, so as when he now appears before God, the church with him appears before God in his heart. The Father sees the church in the heart and breast of Christ. Now as this, I say, is true in heaven, so upon the cross the church was in the breast of Christ. There was but a certain number for whom Christ savingly laid down his life, John xvii. 9. Paul was in the breast of Christ when he |