Things about me are present and real: I fee, I feel the World; and every Senfe directs me to the Enjoyment of it: But for Heaven, where is it? Distant it is, I am fure, and out of Sight; and perhaps is only a Delufion of fickly Imagination. When this Reasoning prevails, as too often it does, tell me, I befeech you, is it not a Victory gained by Senfe over the Power of Faith? Had Faith been strong enough to have placed in view the Subftance of Things hoped for, to have made evident the Things not feen, could the World fo eafily have prevailed? I trust, it could not; for the Things of Faith as much excel the Things of Senfe, as the Heavens are higher than the Earth. But, where Faith is not strong enough to make a Competition between the Things of Futurity and the prefent Pleasures, the World must triumph, and the Sinner will be loft for want of Faith. On the other Side, what is it that makes Men willingly endure Afflictions and Perfecutions? Do you think the righteous Man fo very filly as not to know that Pleasure is better than Pain, Ease and Tranquillity to be preferred to Vexation and Torment? Can you imagine that he chufes Oppreffion for Oppreffion's Sake? No certainly: But his Faith,

his

his Truft and Confidence in God, make him esteem the Promises of God as if they were prefent before his Eyes; to the Hopes of them he facrifices the World; and, after the Example of his great Master, the Author and Finisher of our Faith, for the Joy that is fet before him, he endures the Cross, defpifing the Shame. Thus Mofes by Faith, when he was come to Years, refused to be called the Son of Pharaoh's Daughter, chufing rather to Juffer Affliction with the People of God, than to enjoy the Pleafures of Sin for a Seafon. Mark the Reason which follows, and the Power of his Faith: Efteeming the Reproach of Chrift greater Reason than the Treasures in Egypt: For he had refpect unto the Recompence of Reward. By Faith also be forfook Egypt, not fearing the Wrath of the King. But what Confidence was this? What Forces, what Allies, had he to fupport him against the united Strength of Egypt? Thus Senfe indeed would reafon. But through Faith he endured, as feeing Him who is invifible: Though he had no vifible Protector, yet through Faith he faw the Hand of God ftretched out for his Deliverance. This was his Confidence, this his Support.

Towards the Close of this eleventh Chapter the Apoftle fings the Triumphs of Faith Bb 4 under

under all the Cruelties of Men: Others, fays he, were tortured; and others had Trial of cruel Mockings and Scourgings, yea moreover of Bonds and Imprisonments: They were ftoned, they were fawn afunder, were tempted, were flain with the Sword; they wandered about in Sheep-skins and Goat-fkins, being deftitute, afflicted, tormented. All these persisted in Faith, not accepting Deliverance, that they might obtain a better Refurrection. The Refurrection was a State they had never feen; it was what they could only hope for But the Promise of God was to them more than the Evidence of Sight; and to their Trust and Confidence in him they willingly gave up all that their Eyes beheld, and fubmitted to the Evils, which Senfe is ever warning us against.

From this Account it will be easy to understand what the Scripture means, when it tells us that Faith overcometh the World: For Religion is a Contest between the World and Faith, between Things prefent and Things to come. Faith puts us under the Conduct of future Hopes and Fears, exempts us from the Power and Influence of Things present; which prefent. Things are the World: And therefore 'tis properly faid of Faith, that it overcometh the World.

To

To this Notion of Faith agrees likewise what St. Paul had faid concerning it in his Comparison between Faith, Hope, and Charity, and other spiritual Gifts, such as Speaking with Tongues, Prophefying, and Healing of Diftempers. These shall cease: But now remaineth, fays the Apostle, Faith, Hope and Charity; and the greatest of these is Charity: For Charity and univerfal Benevolence is the very Grace and Ornament of Heaven, the Employment and the Pleasure of blessed Spirits. Nor can Faith and Hope ever be parted from true Religion: For there is no Being fo great as not to depend on Faith in God, and Truft in his Power and Wisdom, or to be above hoping any thing from his Goodness and Benevolence. And therefore the Apostle fays exprefly of Faith and Hope, that they fhall remain, with Charity, the greatest of the three. Other Gifts are beftowed for the Service of the Church, fuch as Tongues, Miracles, and the like; and they may well cease, when the Occafion which required them ceases: But Faith, Hope, and Charity are not occafional Gifts, but are effential to Religion, and must continue as long as Religion itself.

From this Account we may perceive likewife how the Heart comes to have fuch an

Interest

Intereft and Influence in the Faith of a Chriftian. "Tis the Love of the World that is the Enemy of Faith: And is not the Heart of Man the very Magazine from which the World fupplies itself with Arms? Where dwell Self-love, Luft, Envy, and Covetoufnefs, are not thefe the evil Treafure of an evil Heart? and are not these the fierceft Combatants against Faith? and may not an Heart thus ftocked be properly styled an Heart of Unbelief?

In other Matters of Faith, which feem to be of a more abftracted Nature, and to depend entirely on the Reafon and Judgment of Men, the Heart often interpofes with too much Succefs: For thefe are so nearly related to the Faith which fubdues the World and the Heart, that the Heart, watchful for itself and the World, difturbs the Mind, and raises fuch Clouds of Paffion, as intercept the Light of Truth. To believe Chrift to be the Son of God, to have dwelt for ever in the Glory of his Father, from thence to have come to our Redemption, and to have published the Faith in Signs and Wonders and mighty Works, are fuch killing Blows to the Love of the World, that the Heart cannot be unconcerned whilft thefe