INTRODUCTION . Shewing the Occasion and Design of the following Essays .

AS certainly the Christian Religion has the fairest appearance of any , and comes to us with all the marks of Truth , being stampt with Characters truly Divine , and carrying along with it Authentick Testimonies , both from Heaven and Earth ; so they who had the keeping of it , have , for near these 1700 Years , taught that Faith was a very considerable part of it , and absolutely Necessary to the obtaining all those Advantages which are promised by it .

But now there is a Set of Men who pretend new Discoveries : They decry Faith as much as it was formerly magnified , and turn the things proposed to be believed into ridicule . Some of them run down Faith by exposing the Clergy , who require it , as ignorant and Foolish , a sort of Men who are easily imposed upon , or who , to keep up their Trade , study to impose on others , amusing them with mysterious Nonsense . Others essay to prove , That Faith is impossible where Reason rules and is used ; and therefore that Believing proceeds from a Defect of Reason , and consequently unworthy of those who own themselves to be Men , that is , reasonable Creatures . A Third sort examine the several Points of Faith , as they are set forth in Systems and Confessions , and do either dwindle them away into nothing , or render them very absurd , that is impossible or no ways worthy to be believed . This Controversie is of the highest Importance : all ought to be inquisitive into it , and earnest to know on what side Truth lies , not to satisfie an idle Curiosity , but to descover the certain and solid foundation , if there be any such thing , on which they may build their Peace and Comfort , with respect to the present life , and joyful hopes in reference to that which may be hereafter .

Upon this account I resolved on this Enquiry , and to proceed in it with all the care that becomes a Lover of Truth , in matters of so very great moment , who ought not to suffer himself to be byass'd by his former Sentiments , nor to be carried off by the Censures of the World , nor to be possessed with a fondness for Opinions , meerly because they are New or Old , Singular or Common .

My first aim was to satisfie my self ; and now I propose the giving true information to others , and for that end shall lay all things candidly before them , imposing as little on them , as on my self , who am not willing to be deceived . And I am confident that he , who is attentive and willing to be informed , shall receive plain and full Conviction .

To try this Matter , I do not find it proper to appeal to the Universal Doctrine , either of the Present , or Primitive Church . The Fathers may be thought as partial and incompetent Judges as the Modern Divines . Authorities have no weight with the Patrons of Incredulity , they laugh at this Method , and judge it as unreasonable , as if one would consult old Bigotted Aristotelians about the New Philosophy . I know their regard to the Scripture , is much the same as what they have to other Books : They read and examine it with the same boldness and freedom , and very often with less Modesty than human Writings . Because its Assertions are plain , and otherwise unanswerable ; therefore , to shelter themselves , and to defend their Opinions , they disown its Authority , and cry it down as a Book which is not implicitly to be believed more than others . Hence it is that some attack the Authentickness and Purity of the Text ; others , the Integrity and Inspiration of the Pen-men : and all of them endeavour , one way or other , to remove the only sure Light we have to direct our Course . So they would reason us into a fearful and troublesom uncertainty ; and they make our condition as deplorable as Persons at Sea in a dark tempestuous Night , without Waggoner , Compass , or Pilot .

I intend not to prove the Divine Authority of the Scripture , which hath been admirably well done by several , both in this , and former Ages : I take this for granted . But if this be too great a Postulatum , it will be sufficient for my business to suppose it in the first rank of Books , which it may claim , both by reason of its Antiquity , and the things contained in it . The Authors of this Holy Book merit Reverence and Esteem , at least as much as Plato , Aristotle , Seneca , Epictetus , Confucius of China , and other Ancients , whose Sentiments the World is curious to know , and which Learned Men have been employed to Collect , as useful to Mankind . Nay , I am willing at present even to pass this too . I ask only ( which cannot be Justly denied ) a due Attention to what is said in Scripture , and an impartial and unbyass'd consideration of the excellency and reasonableness of what it proposes ; for then , I am sure , that the Doctrine of Christianity will appear divine , and true , and worthy of all acceptation : for it shines with Evidence , as the Light which Proves and manifests it self to every one that is not blind . If our Gospel ( saith St. Paul ) be hid , it is hid to them that are lost , &c. The finest Picture doth not look well , if it be nor set in a proper Light . Nor doth the Gospel appear reasonable , when it is not duly represented . All the Cavils and Objections , that are made against it , proceed from a wrong view of it ; represent it fairly , and there is nothing more agreeable : Its Imperfections are Beauties and admirable Contrivances : its Foolishness is the highest Wisdom : it s seeming Absurdities and Contradictions , upon Examination , are most rational and perfectly consistent : its Faith is Conviction and Demonstration . In a word , it is every way faithful and true , and worthy to be received by the wisest and most perfect Men , as I hope to make appear by these Essays , and what are to follow hereafter , which I desire may be read with Attention and Candour , and according to the Method in which it is written . For Divine Truths are in this like the Propositions of Euclid : There is a dependency amongst them , the first must be received before the rest can be admitted . But tho' what is Prior in order of Nature ought to be first considered , yet it is certain , that the same is not so fully comprehended , as when what follows is known and understood . Thus the Existence of a Diety is to be proved before a Providence , and yet the Proofs of a Providence , and such a view of it , as we may have by Reason and Revelation , doth not only mightily confirm us in the Belief of a God , but also very much enlarge our Idea of him : That which may be known by Nature and Reason , should be proposed before the Discoveries of Revelation ; and yet the Light of Revelation doth give clearer Convictions of the former , and doth render intelligible , what before could not indeed be denied ; but yet was not well understood . Nature and Reason may be compared to the dawnings of the Morning , which is not to be despised : but the Discoveries of the Scripture , resemble the Light of the Sun when it is mounted the Horizon , which is full and sufficient for all that is necessary to our present state .

We should have begun at that Faith which is peculiar to the Gospel , and so spared our labour in proving a Deity and Providence , if the present growth of Atheism had not made it necessary to establish these first . It is true , these Subjects have of late been excellently well handled , to which we might have referred ; but that would have been to build upon another Man's foundation . All must acknowledge , that these Subjects are of great importance , and therefore what we offer about them , ought to be kindly received both by those who doubt , and those who believe ; that the one may be confirmed , and the other satisfied , in Matters that so nearly concern them . I would not be thought to despise some Proofs and Arguments which I have not used : Our Essays would have run out into vast Volumes , if we had amassed all that might have been said , and therefore we have only made choice of such things as either have least been considered by others , or which may be of most common use . We do not write for the Instruction of those who have been bred in Universities , and therefore have purposely waved what could not be understood without Metaphysical Notions , and the abstruse part of Learning .

We have digested our Enquires about Faith into three Parts , of which the present Essays make the First : And we have been advised to Publish them separately , to encourage the Reading of them : For tho' those who have most need of Information , have also generally most leisure to Read ; yet it is well known that they are also least willing to undertake the Reading of what requires many Hours and much Attention . Bulky Books fright them , and they throw them by , as too great Interruptions to their Diversions ; for the most of their Occupations are nothing else . But if such will not be at the pains to read a few Sheets , they bewray their Aversion to these Truths , and do in vain pretend to excuse their Infidelity , by want of true Conviction .

The Second Part is wholly taken up about Providence , which is too copious a Subject to be exhausted by any ; but without the hazard of being vain or immodest , I may say , that there is at least some things suggested , which may both perswade the belief of a Providence , and also satisfie mens Minds in some measure about the Strange and Wonderful Dispensations of it , which , not being commonly handled , we have the more largely insisted on . In the Third and last Part , shall be considered that Faith which is founded upon Revelation ; which also we shall endeavour to set in its true Light . Both these Parts shall follow very soon , if it please God to assist us ; and I heartily wish , that all of them may prove Useful to the design proposed , by helping to clear those Truths which are of the greatest Importance .

ESSAY I. Faith is , and hath been , the Perpetual Standard of Righteousness from the beginning of the World .

I. AS all Authors ( whether Historians or Philosophers ) have their peculiar Phrases and way of Speaking , so Faith is a word and term proper to Sacred Scripture . It never occurs to us in the reading of any of the Heathen Moralists , in that sense in which we meet with it almost in every leaf of the Holy Bible . St. Paul as agreeable to the other Apostles , he discourses often , and very much of Faith ; so , in three several Epistles , he asserts , that the Just shall live by Faith : and in one of them , he Prefaces it with an as it is written , testifying by this , that it was no New Doctrine of the Gospel but that which was taught by the Law and the Prophets . And accordingly we find the same very words in the Prophet Habakkuk , Chap. 2.4 . whence we may conclude , that this is a Scripture Maxim , of certain and perpetual Verity , under every Dispensation , as well the former as the present .

II . By the Just , is to be understood the Good , Holy , and Righteous ; in opposition to the Wicked and Ungodly . And to live , comprehends and must be extended to , the whole tract and course of their Life and Conversation ; for to restrain it to any single , or individual act , which hath not an Universal influence upon the whole Man and all its Motions , is to make the Scripture and Inspirer of it speak very improperly . He is not said to live in a place , who lodgeth there a Night or two ; but who has his constant Residence and Abode in it . Nor can he be said properly to live by any Art or Science , who now and then perhaps diverteth himself with it ; but only he who makes it his profession , aim , and study , who constantly exerciseth it , and subsisteth by it . So when it is said that the Just live by Faith , the meaning is , and must be , that they always walk by Faith ; they order and frame their whole Life and Conversation according to it . It is the Principle by which they are actuated , and which produceth all that they do . As the Soul and Spirit give Life to the Body , excite , direct , and determine the Actions of the whole Man , so Faith is the Soul , Life and Spirit of a Just or Righteous Man , the first and great Principle of his Motions , the chief Rule and Director of his Actions , that which quickens his Hopes , awakens his Fears , excites and curbs his Passion , and which pusheth him forward to all that is suitable to his Rank , Quality , and other Circumstances in which he stands . In a word , to live by Faith , must be to think , speak , and act by it , for Life comprehends all this . And he who doth thus live by Faith , is truly Just , Good , Holy , and Righteous . For if it be true that the Just do live by Faith , it is also true that they who live by Faith are Just . As Knowledge and Wisdom render a Man learned and wise , so Faith makes one Just and Righteous : and this Righteousness encreaseth according to the proportion of our Faith ; for there are degrees of Faith as of Life ; there are weaker and stronger , imperfect and perfect in both .

III . Now that it is not peculiar to the state of the Gospel for the Just to live by Faith , but that they did so , under the Law , and before it , doth further appear from what the Apostle writes in the Eleventh Chapter of the Epistle to the Hebrews , where , by a long enumeration of particular instances , he proves that all the Righteous , even up to Abel , that is , ever since the Fall , did walk by Faith ; and that Faith was the source and spring of both their Common , and Extraordinary Actions . And he might have ascended higher , and shewed , that even in the state of Innocence , Faith was appointed the Life and Soul of Righteousness : for that Command which was given to our first Parents , about the Tree of Knowledge , in the midst of the Garden , was to exercise their Faith , as their Transgression was a failure of Faith as well as of Obedience . St. Paul , in the Epistle to the Galatians , and in the first Part of that to the Romans , pursues the same Truth against the Bigotted Jews and Judaizing Christians . For to convince them of their Error , in expecting to be Justified by the Law of Moses , He shews clearly , that , before the Law was in being , Men were accounted Just and Righteous before God , by reason of their Faith , and therefore that Faith was the permanent and perpetual Standard or Rule both for measuring Mens Righteousness , and for obtaining their Justification . Because Abraham was an eminent Example of Faith , therefore he was tot only reputed Righteous . but had the peculiar honour to be called the Friend of God , and the Father of the Faithful , in all succeeding Generations . And all who believe , and live by Faith , are stiled the Children of Abraham , and Heirs of his Honour and Privileges . Upon which account they are also named the Children of God , the holy Seed , the righteous Generation , in opposition to the Sons of Belial , the Wicked and Reprobate , who are branded with the Character of Unbelievers , Children of Unbelief , Persons without Faith , as the Original bears , which is {αβγδ} .

Much more might be said on this Head , but it sufficiently appears from what hath been said , that according to the peculiar Dialect , both of the Old and New Testament , Faith and Holiness , Believing and to be Just , or to live righteously , are used indifferently , as reciprocal Phrases , which import or inferr one another . And the reason of this Dialect is , because , according to the Philosophy of the Scripture , that which goes under the Name of Faith , is the first Principle which actuates a good or just Man , and that the Goodness or Righteousness , which is acceptable to God , is only the Effects or Expressions of that Faith , which naturally and inseparably follow it as the Light doth the Sun.

Now , before I proceed further , it is in no wise improper , yea , it is convenient , to represent here the Obligation which lieth upon all , who own the Authority of Scripture , to entertain those Phrases and Expressions , with respect and reverence .

IV . They ought to esteem them not only Sacred , but Exact and Just , and the fittest to convey true Notions into our Minds . A Wise Man can express his own Thoughts best . And sure none can be supposed more qualified to know the most apposite words for expressing Truth , than the Spirit of Truth , or they who are inspired by it . They , who recede from the Phrases of any Author , do also generally differ from his Sentiments , and give others occasion to mistake them . For the peculiar and repeated Phrases , which one has used constantly , do give the greatest Light to the Discovery of his Thoughts : For if he had not perceived or fansied some Propriety in those Phrases , for representing what he would be at , he would not have been so fond of them , nor would he so constantly have used them , even as an exact and Skilful Painter , observeth carefully , both the Strokes and Mixtures , which are fittest to shadow out the Colours and Figures he would represent . But even abstracting from the Divine Authority of Scripture , and the peculiar Inspiration of the Pen-men , it is very great Immodesty to offer to correct and amend their Expressions ; as if any now a-days could express their Thoughts , Notions and Sentiments better , than they themselves were capable to do , especially on Subjects with which they were well acquainted , and which they knew better than other Men , by reason of their Profound Meditation , the Purity of their Minds , and the integrity of their Lives . These very things ( if divine and immediate Inspiration will not be allowed them ) could qualifie them to teach the Nature and Acts of a Holy Life , or true Righteousness far better than others . All the Heathen Philosophers came short of their Perfection , and therefore are not so good Masters of Morality : for Moral Truths are not like Mathematical ones , to be learned by Reading and Study : The Knowledge of those comes best , nay , can only be had by serious and continued Practice . A good Man Unlearned , has a deeper sense of Christian Morality , and can discourse more lively and reasonably of it , than the greatest Scholar , who has only the Theory . And there be some expressions which seem mean and silly to the last , which the other feels to be just and Emphatick ; as what that Man esteems lofty and Sublime , this Man Undervalues ; for the one knows and throughly understands the Subject he speaks of , which the other does not . To return all the Disciples of any Sect ; reverence the Authors and Founders of them , and love to speak in their Language , and according to their Dialect . An Aristotelian will huff , and grow very angry if the Cant of his Schools be mocked ; and the well-bred Cartesian will not be much more calm and easie , when the Terms and Principles of his Philosophy are played upon . Now ought not Christians to be much more tender of the Divine Phrases by which the Prophets and Apostles have used to set forth the Secret and Sublime Principles of that Life , which renders us acceptable to God , and makes us to be reputed Righteous in his sight ? Which Phrases were neither blindly hit upon , nor affected to amuse , but wisely chosen as most proper ; because both clear and comprehensive . Therefore to mock Faith , and to turn Believing into Ridicule , to explode the Phrase , and pretend to give better , is insufferable Insolence , and a high Affront to the Apostles , and Prophets , and that Spirit which did inspire them . Christians ought to resent this : to bear with it is not Meekness ; but want of Zeal and Courage ; it is a lazy treachery , as when one beholds the Rights of his Country or Society invaded and betrayed , and yet holds his Peace . It does not become the Children of the Family to assume the Liberty , or rather licentiousness of Enemies and Aliens , and if the Wantonness of their Humour prompt them to it , it is their Duty who have the Charge of the Family , to Chastise them into better Manners .

ESSAY II . Of Faith as opposed to Doubting .

I. WHatever regard be due to Words and Phrases , there is a greater due to the sense and meaning of them . Men are no better than Parrots , if they utter Words , and do not understand them . Without penetrating into the sense of Words , we can never come to the knowledge of those Truths which are wrapt up in them ; and we are more or less concerned to do this , according as These are of importance . Wherefore we are strictly obliged to enquire into the Nature of Faith seeing it is so much magnified in Scripture , seeing it is said , That the Just do live by it ; and , That it is now at this time , as it has always been , the Principle of a holy and spiritual Life .

II . As this Enquiry is both useful and necessary , so I will give my small assistance to such as are pleas'd to make it : But in order to this , I resolve not either to consider the Definitions of others , or to give a New one of my own . The common Definitions of Faith would hamper me too much : If I were tied to them , I could not have the freedom of my design , which is , to make a clear , full , and ample Description of Faith . This is not to cast a slight upon any of the received Definitions ; which , as they are placed in the common Catechisms , do serve well enough to point out some of the special and chief Acts of Faith , but which yet are not sufficient to give a full or clear Idea of it . Nor will I attempt to amend them , or to establish a better one ; for it is not easie to make a good Definition of such a very comprehensive thing as Faith is : nor is such a thing well understood by any Definition , as by taking a particular and separate view of those things which it comprehends . It is but a very confused Notion of Grammar , Logick , or any other Science which Youth have by the Definitions which are first taught them ; they then only rightly understand the Nature and Use of these Sciences , when they have gone through them .

And as I am not to trouble my self with the common Definitions , so neither will I intangle my self , or the Reader , with the ordinary Distinctions of Faith ; such as Temporary Faith , an Historical Faith , a Faith of Miracles , &c. For tho' there be something in Scripture which gives occasion to these Names and Distinctions , yet the consideration of them would give little light to our Enquiry , for they suppose the Knowledge of Faith which we enquire after , and are designed to mark out some certain degrees of Faith , rather than to instruct the Nature of it , which we mainly aim at . For my purpose is , by the light and guidance of Scripture alone , to search out this Faith , which is so necessary to entitle one to be Just and Righteous before God , and upon which account it must be that St. Paul saith , without Faith it is impossible to please him , Heb . xi . 6. And to prevent all dangerous Error , that we may not mistake one sort of Faith for another , a Faith which cannot , or doth not render Just , for one that doth , we shall have still in our Eye this necessary Relation betwixt Faith and Righteousness .

III . To proceed then , In the first place , I find Faith taken in opposition to Doubting : so it is taken , Rom. xiv . 22. and in several other places . And in this sence Faith is much the same with Conscience , and is an inward Conviction or Perswasion of Mind concerning what is true or false , good and evil , lawful and unlawful . Which Perswasion or inward conviction , is the first Rule or Standard by which one's Integrity and Uprightness is to be measured ; and therefore it is as necessary for the Just to live by this Faith , as for a Square to have four equal sides : both Texts of Scripture , and the Nature of the thing require it . The true and primitive Character of a Just man is to be Conscientious , to follow the Dictates of his Mind , and to order his Life and Actions according to what he knows and believes to be right . A Just Man must be Upright , and there is no Uprightness if the outward and inward-man are not conform to one another , if there be no Correspondence betwixt them , if the Mouth contradict the Heart , and the Life and Actions be disagreeable to the inward Light and Sentiments .

This Faith is as the Eye by which we see and know how to order our Steps ; it is as the Light to shew the Way in which we should walk , and not to follow it , or to go contrary to it , is great Perverseness , and the Character of a Wicked Man . As the Spirit is the Principle of Life , and Life of Motion ; so this Faith is the first Principle of a good Life , and Men are to be reckoned good or bad as they walk according to it : He is a bad Man who contradicts it , and he is no good Man whose Actions do not flow from it . The Motions of a Puppet or Engine may be both Regular and Useful , but they cannot be reckoned Natural ; because they proceed not from a Principle of Life but from Artificial Springs . So tho' one's Actions be never so plausible , fair or useful to others , yet they are not good ; nor is he , who doth them , Just , if they proceed from any other principle than this Faith , that is , an inward Perswasion of their being just and good , lawful and reasonable , for whatsoever is not of Faith ( saith the Apostle ) is sin , Rom. xiv . 23. Hence it is that we see some in Scripture branded with the Character of ill Men , and others denied the Approbation of being good , whose Actions were outwardly good and commendable , because they did what they did , for other Reasons , and upon another account , than the intrinsick goodness of those things , or their own Perswasion of it .

IV . All the Actions of every one are to be Approved or Condemned , with a regard to this Faith , and by vertue of it , things , in themselves good and lawful , become evil , and what is evil loseth a part of its malignity . Thus the Eating of Flesh , which in it self is a lawful and innocent Action , is a damnable Sin to him who has the least doubt whether it be lawful ; and what is clean turns unclean to him who thinks it so , as is excellently discoursed in that fore-cited Chapter . So on the other hand , we find God himself excusing Abimelech for taking Sarah into his House , because he did it in the integrity of his heart ; that is , he was ignorant of her being another Man's Wife . And St. Paul's Persecution of the Saints was the more pardonable , because he verily thought he ought to do many things against the Name of Jesus : I was before ( saith he ) a blasphemer , and a persecutor , and injurious , but I obtained mercy , because I did it ignorantly in unbelief ; that is , without Faith , or the perswasion of the evil of it , 1 Tim . 1.13 .

V. But then it is to be remembred , That this Faith which hath such influence upon our Actions , and which is so Essential to a Just Man , is not Fancy or Imagination , nor a light or hasty Perswasion . Let every man be fully perswaded in his own mind , saith the Apostle , ver . 5. and therefore our Faith and Perswasion ought to be well-grounded , the effect of serious Enquiry and Deliberation , that it may give true and certain Direction , otherwise it may be still said that we are regardless of Right and Wrong , Truth or Falshood , Good and Evil , which is inconsistent with the Character of a perfectly Just Man . A wise Architect doth not work at random , but by Plumb and Rule ; but then he is first careful that his Plumb and Rule be right and exact ; for without this , he cannot sincerely intend to have his work perfect . So a Just man carefully studieth both a Conformity betwixt his Actions and his inward Sentiments , and betwixt these and truth , and the stable Rule of Right and wrong , Good and Evil . To act contrary to inward Conviction is to offend wilfully , and the height of Wickedness ; but it is the next degree to it to be careless whether we offend or not , whether we do Good or Evil , which we are guilty of , when we are not at any pains to adjust our Perswasion to Truth , to know the right , or to inform our selves of what is good , lawful , and fit to be done . The same reason which makes it Just , and our Duty to act according to our Knowledge , and inward Perswasion , or to do the Good we know , obligeth us to search out the real Good that is , that there may be no Errour in our Perswasion , nor Crookedness in our Practice ; and then only our Thoughts can justifie our Actions , when , by Diligence and due Care , we have endeavoured to make our Thoughts just and true , conform to the Nature of things ; for without this , we cannot be fully perswaded in our Minds , as the Apostle enjoineth ; the assurance of Faith is wanting , which is necessary to dispell all doubts , and to establish our goings . Happy is he ( saith St. Paul ) that condemneth not himself in that thing which he alloweth , Rom. xiv . 22. by which he gives us to understand , that our Heart must approve our Actions ; our Minds must Judge , that the ways we take are right , otherwise we stand Self-condemned . Now the Judgment is not Just which is not certain , which is rashly or hastily pronounced , before a strict Examination , or a due Attention to all the Proofs and Evidences which can be brought for clearing the Cause . There is still place for Doubting , when necessary Caution and the proper Means have not been used for right and sufficient Information . And as Doubting defileth the Man , and polluteth all his Actions , so it is uneasie to the Mind : As Darkness , in which when one walketh ; It maketh him Apprehensive , full of Fears and Jealousies , going forwards and backwards , to the right and left , without any steady course ; because he has no certainty of his way . What is translated a Double-minded Man , ought to be a Doubtful Man , one that has not the assurance of Faith ; and such an one ( saith St. James ) is unstable in all his ways , he wavereth like a wave of the Sea , which is driven with the wind and tossed , Jam . i . 6 , 8. Fleeting and Inconstancy , change of Opinions and Practices , regarding Events and outward Advantages , is at least a sure Sign and Evidence that the Person has not attained to a true Faith , or full Perswasion of his Duty , of what is good , lawful , or necessary ; for Faith gives a chearful confidence , it makes one constant , and to be always the same ; because Truth and the Nature of things change not .

To conclude this Matter ; By Faith here we are to understand a true Knowledge of the Nature of things , a clear Conviction of Truth , and a hearty full Perswasion of Good and Evil , Lawful and Unlawful , which every one should endeavour after as much as possible : And also every one ought to live answerably to the measure which he hath attained of it . Who doth thus , so far he is to be reckoned Good and Just ; for he hath no Perverseness in his temper , no crooked Byass in his Constitution , but sheweth an Integrity of Mind without guile or hypocrisie , and a regular Will , which offers no Prejudice , but which renders to every person and thing what is due .

VI . Righteousness begins here : A tendency towards this Faith is the first Symptom and Appearance , as well as Motion , of a Just and Good Life , which like the Natural , upon its first Production , may be weak and languid ; but which , like it too , groweth if it be not stifled : and as it groweth , so it acquireth strength and vigour , until it arrive at Perfection . The first moments of the Morning are hardly distinguished from black Night ; but it creepeth on insensibly , until the whole Hemisphere be enlightened . So the Paths of the just ( saith Solomon ) are as the shining light , which shineth more and more until the perfect day , Prov. iv . 18.

Thus both the Nature and Necessity of Faith as opposed to Doubting , is Evident . It is the Dictate of Reason as well as Religion , That every one ought to consider his Ways ; That all ought to follow that which seems Just and Right ; and consequently , that all should study to find out that which is Just and Right , and proper to be followed . For otherwise Men do not act like Men , that is , as Creatures who are made capable to know what they do , and why : without This , it cannot appear that they either Think , or are Ingenuous ; and if either of these be wanting , there is no true Title to the Character of being Reasonable or Upright .

Now it may be expected here , that I should shew the Standard of this Faith , or Necessary Persuasion , and the Rule to which we should thus strictly conform our Thoughts and Actions : But these depend upon the Truths asserted in the following Essays , to which I refer this Matter .

ESSAY III . Of Faith as opposed to Atheism ; and how a Belief of the Existence of God , is necessary to determine the certain Rule of Moral Actions .

I. CHristian Faith is of a large extent : First , it is opposed to Doubting , and signifies an hearty , inward Persuasion , ( as has been shewed . ) In the Second place , 't is opposed to Atheism , and so is a firm Belief of the Existence of a Deity ; a certain , full , and clear Persuasion that God is , and a sense of those Attributes which are necessarily included in the true Idea of God . He ( saith the Apostle ) who cometh to God , must believe that he is , and that he is a Rewarder of them who diligently seek him , Heb . iv . 6.

II . The Faith , spoken of in the former Essay , obligeth to enquire after this ; and this we are now upon , enforceth the reasonableness and necessity of that ; such is the relation betwixt them , and so mutually do they support one another . Not to Criticize Grammatically upon the words [ Lawful , and Unlawful ] which suppose a Superiour , even Good and Evil depend much , if not altogether , upon the Knowledge of God , and are to be measured by a Relation to him : the Nature of these will be found to vary very much , according as the Existence or Non-existence of a Deity is established . If Man have no Superiour , none to reward or punish his Actions , then I suppose the Government of himself is Arbitrary , as the chusing Employments is now thought to be ; his chief business is to please himself ; and consequently , Good and Evil are only to be considered with relation to one's self and his present Interest ; which shall make as many different notions of Good and Evil , as there are different Humours , Inclinations , and Interests among Men . Good and Evil shall in that case have no certain Standard by which to be measured , but shall be of as mutable a Nature , as Honesty and Dishonesty in a Divided Common-wealth , where the same thing is both Honesty and Knavery , in the Judgment of the different Parties , and where the same Person shall be both reputed a Hero and a Villain . Then no act can leave a guilt , and better or worse , well or ill done is to be measured by the Event and Success . And tho' Moral Laws can be shewed to have a Foundation in Nature , yet the transgression of them , for a particular Pleasure or Conveniency , will be thought no more culpable than to level a Mountain , to cut the course of a River , to force Water to ascend , and such like , which seem to be equal Violences to Nature ; so that he who has a Liberty to do the one , may also do the other .

But the case is quite altered , if there be a God , for then we are no more at our own disposal than Servants : He who made us , has an absolute dominion over us ; and all our care ought to be to please him : His Will is a Law and the perpetual Standard of Good and Evil .

III . However it is certain , that , ( according to Scripture ) none are reckoned Just or Righteous , but such as act with a continued regard to God , which sometimes is expressed by the fear of God , sometimes by walking with him , or before him , and having the heart perfect or upright with God . When Hezekiah pleaded his Integrity , it was in these words , Remember , Lord , how I have walked before thee with a perfect heart , and have done that which is good in thy sight . Upon this account , Enoch , Noah , Abraham , Lot , Joseph , Joshua , Job , and all the other Worthies in Scripture are put into the Catalogue of the Just . And granting that there is a God , it will necessarily follow that he only is a Just Man , who sets God before him , who makes him the end and measure of his Actions , and the very design of whose Life is to please God : Nor can there be a more proper Character of an Unjust Man , than that by which the Wicked and Ungodly are described in Scipture , Viz . They have not the fear of God before their Eyes , God is not in all their thoughts , they are without God ; that is , they have no consideration of him , nor regard unto him . He is not Just who doth not render to every Man what is due . If one keep square with others never so well , if he deal never so fairly by them , yet if he , at the same time , be untowardly , or undutiful to his Parents , he cannot properly be called Just . So let one possess all that is called Vertue towards Men , yet if God have not due Acknowledgment from him , that Man is neither Just nor Righteous . Nay , as he is not a good and faithful Servant , who does not sincerely intend his Master's Honour and Interest in all he doth ; so ( according to the Scripture ) none can claim the titles of Just and Righteous , neither in any wise merit , but they only who do all for God's sake , and whose cheif Motive to do Good and for bear Evil is , because the one is acceptable to God , and the other offensive to him .

IV . Wherefore those Divines are much to be censured , who recommend Morality , and a good Life chiefly by other Topicks than these : for they are either ignorant of the Principles and Philosophy of the Scripture , or they discard the same to establish a better , and more plausible Scheme of things . They who profess to believe the Divine Authority of the Scripture , ought also to think that they are incapable to correct its Principles , or to establish what is more Just , or Wise : neither can they shew their Learning and Judgment better than by making it appear that they fully understand the Scope and Doctrine of the Scripture . But whatever Opinion they have of the Scripture , seeing their Profession obligeth them to teach it , they ought to do it candidly ; that is , without mixing their own Fancies and Opinions . If one was appointed to read a Lecture of either Aristotelian , or Cartesian Philosophy , he could not be said to execute his office with ingenuity , who did not represent them purely according to their Authors , but who did blend them with other Principles . A righteousness built on the Principles of Self-love , Honour , Conveniency , Pleasure , and such other Motives , is a Righteousness built on a Heathen Foundation , which cannot please God , no more than we do think our selves obliged by Acts and Deeds , which had no regard to us . I would not be thought by this to exclude all respect to our Private and Personal Interest ; nor yet to disprove a humble and modest Enquiry into the reasonableness or excellency of the Divine Laws : But as the surest Proof , the clearest and shortest Demonstration of this , is drawn from the Existence , Nature , Will and Authority of God ; Just as we best understand the Wisdom and Reasons of a Government , by considering what the King is , and what he proposes to himself . So the only design of this Enquiry should be to encourage our Obedience , to render it more ready and chearful , by convincing us , that he , who has the Authority over us , employs it most for our Advantage , that so the Servitude , which we owe by Nature , may become voluntary , that we may be incapable of revolting : and tho' we could be free , yet we may chuse rather to be Servants forever , like that Servant under the Law , who gave his Ear to be bored thorow , perferring ( out of love to his Master ) perpetual Bondage to his Freedom .

I know not whether it should move Indignation or Pity most , to see how pleasantly Men delude themselves with Suppositions of Mankind ; their starting up free without all obligation , except to consult their own Pleasure and convenience . Some , who make these Suppositions , deny a Deity , and proceed without any Consideration of God . Others own a Deity , but they found our Obligation to him only on his possessing Wisdom , Reason and Knowledge in greater measure . But this state of Nature is a Dream and meer Romance , and all their Suppositions are wild , extravagant , against Reason and Nature , if Mankind had another beginning , if we all owe our being to another ; for then we are not free , our Creation subjects us to him . We ought in the first place to regard his Will , which is a Law of indispensible Obligation , not by vertue only of the reasonableness of it , or the conveniency it brings with it , but by vertue of the Authority enjoining it . He is an open Rebel who has no regard to this Authority at all , and he , who preferrs any thing to it , or has any other thing in greater consideration , has broke the first and greatest chain of Justice ; he is not truly Loyal , but waits an opportunity to revolt . Tho' Rewards and Punishments be proposed , yet they are not intended for weakening the Authority of the Supream Lord ; but to preserve it from contempt , and to heighten our regard for it . Which Rewards we ought to consider , and have always before us , both that we may know the Nature and Importance of those things to which they are annexed ; and also , that by them we may be the more capable to serve and glorifie God , to whom we owe infinite Service , if it were in our Power .