Works of John Bunyan Volume II Part 119

[34] "A graceless clergy"!! So numerous as to cover the ground of our land!! How awful a fact--taking the name of G.o.d on polluted lips, and professing to teach what they do not comprehend. Men in a state of rebellion against heaven, calling upon others to submit to G.o.d's gospel. Solemn hypocrites, fearful will be your end.--Ed.

[35]This should prompt every professing Christian to self-examination--Am I of the raven cla.s.s, or that of the dove? May my heart, while trembling at the thought that there are ravens in the church, appeal to the heart-searching G.o.d, "Lord, is it I?"--Ed.

[36]This may have suggested an idea to Bunyan in writing the second part of his Pilgrim. In the battle between Great Heart and Giant Maul the sophist, after an hour's hard fighting, "they sat down to rest them, but Mr. Great Heart betook him to prayer. When they had rested them, and taken breath, they both fell to it again."--Ed.

[37]Instead of progressing to the meridian sunshine of Christianity, they have retrograded to a darker gloom than the twilight of Judaism.

Still, some vestiges of knowledge remain--some idea of a future state, and of sacrifice for sin. Christian, how blessed art thou!

How ought your light to shine among men, to the glory of your heavenly Father!--Ed.

[38] "The beginning," the foundation; that which is essential to the existence, as, "The fear of the Lord is the beginning of wisdom."

Take away the fear of the Lord, and this heavenly wisdom ceaseth to exist.--Ed.

[39]That absurd jumble, called "The Koran," mentions a fourth son of Noah, named Kinan, who refused to enter the ark with his family, preferring to trust them on the top of a mountain, where they all perished. See the chapter ent.i.tled "Hod."--Ed.

[40]Faithful is the record of Holy Writ. No excuse is offered for the sin of this great patriarch. Grapes eaten from the vine, or after having been dried, are nutritious, like grain from the ear of corn; pressed out and fermented, they lose that nutriment--acquire a fiery force--mount to the brain--lead reason captive--and triumphs over decency: the most enlightened man becomes the savage.--Ed.

[41]To p.r.i.c.k--to incite--to spur--to dress oneself for show; thus it was commonly used in Bunyan's time, but in this sense has become obsolete.--Ed.

[42]To resent--to consider as an injury or affront--to take ill.--Ed.

[43]How dreadfully was this exemplified in the cruelties perpetrated on the dissenters in the valleys of Piedmont, and on the English dissenters in the reign of Mary, of Elizabeth, and of the Stuarts.--Ed.

[44] "The hunting tribes of air and earth, Respect the brethren of their birth; The eagle pounces on the lamb; The wolf devours the fleecy dam; Even tiger fell, and sullen bear, Their likeness and their lineage spare. Man only mars this household plan, And turns the fierce pursuit on man; Since Nimrod, Cush's mighty son, At first the b.l.o.o.d.y game begun." Scott's Rokeby

[45]Great allowances might be made for Bunyan's severe language with respect to state interference in matters of faith and worship, because he so cruelly suffered by it in his own person. But had he escaped persecution, the same awful reflections are just and true.

If a Christian monarchy robs, imprisons, and murders dissenters, surely a Mohammedan state may do the same to all those who refuse to curse Christ and bless Mahomet. Bunyan appears to consider that the great wickedness of man which caused the flood arose from the state interfering with faith and worship. This is certainly a fruitful source of those dreadful crimes, hypocrisy and persecution, but whether it was the cause of that awful event, the flood, or of that splendid absurdity, the tower of Babel, the reader must judge for himself.--Ed.

[46]First Rome, then the Greek and Russian church; then Henry the VIII and the church over which that lascivious monster was the supreme head; then the Lutheran church of Germany and Holland; and then...How admirably true is the genealogy of Antichrist as drawn out by Bunyan.--Ed.

[47] "That monstrous work," the attempting to build the tower of Babel.--Ed.

[48] "Language or lip." A lip, is also used for speech. In the figurative language, "of one lip," means that they all spoke one language; so in Job 11:2, literally, "a man of lips," is translated "a man full of talk."--Ed.

[49]That Bunyan intended to have continued this commentary there can be no doubt, not only from the abrupt termination of his labours, and the blank paper following the ma.n.u.script, but from an observation he makes on the sabbath--the sabbath of years, the jubilee, &c., "of all which, more in their place, IF G.o.d PERMIT." See Genesis 2:3.--Ed.

A HOLY LIFE THE BEAUTY OF CHRISTIANITY: or, AN EXHORTATION TO CHRISTIANS TO BE HOLY. BY JOHN BUNYAN.

Holiness becometh thine house, O Lord, for ever.'--[Psalm 93:5]

London, by B. W., for Benj. Alsop, at the Angel and Bible, in the Poultrey. 1684.

THE EDITOR'S ADVERTIs.e.m.e.nT.

This is the most searching treatise that has ever fallen under our notice. It is an invaluable guide to those sincere Christians, who, under a sense of the infinite importance of the salvation of an immortal soul, and of the deceitfulness of their hearts, sigh and cry, "O Lord of hosts, that judgest righteously, that triest the reins (most secret thoughts) and the heart.' "Try MY reins and my heart.' for it is deceitful above all things, and desperately wicked: who can know it? I the Lord search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.' He, in whose heart the Holy Spirit has raised the solemn inquiry, What must I do to be saved?' flies from his own estimate of himself, with distrust and fear, and appeals to an infallible and unerring scrutiny. Search me, O G.o.d, and know my heart: try me, and know my thoughts: And see if there be any wicked way in me, and lead me in the way everlasting.'

Reader, are you desirous of having your hopes of pardon, and of heaven, weighed in the unerring balances of the sanctuary; while you are yet in a state of probation? Meditate and ponder over this faithful little work. If accompanied by the Divine blessing, it will test your faith and practice in the crucible and by the fire of G.o.d's word. It is intended to turn your spirit inside out--to lay bare every insidious enemy that may have crept in and lie lurking in the walls of Mansoul. It exhibits sin in all its hideous deformity, stript of its masquerade and disguises; so that it appears, what it really is, the great enemy to human happiness.

It is calculated to stir up our pure minds to incessant vigilance, lest we should wander upon tempting, but forbidden paths; and be caught by Giant Despair, to become the object of his cruelty in Doubting Castle.

This work was first published in 1684, in a pocket volume, comprising nine sheets duodecimo; but became so rare, as to have escaped the researches of Wilson, Whitefield, and other editors of the collected works of Mr. Bunyan,--until about the year 1780, when it was first re-published in an edition of his works, with notes, by Mason and Ryland. The evident object of this treatise was to aid Christian efforts, under the Divine blessing, in stemming the torrent of iniquity, which, like an awful flood, was overspreading this country. The moral and religious restraints, which the government under the Commonwealth had imposed, were dissolved by the accession of a debauched prince to the throne of England; a prince who was bribed, to injure or destroy the best interests of the country, by the voluptuous court of France. He had taken refuge there from the storm; and had been defiled and corrupted beyond ordinary conception. The king and his court were surrounded by pimps, panders, courtesans, and flatterers. The example of the court spread throughout the country--religion became a jest and laughing-stock; and those who were not to be cajoled out of their soul's eternal happiness--whose vital G.o.dliness preserved them in the midst of such evil examples and allurements, were persecuted with unrelenting rigour. The virtuous Lord William Russel, and the ill.u.s.trious Sydney, fell by the hands of the executioner: John Hampden was fined forty thousand pounds.

The hand of G.o.d was stretched out. An awful pestilence carried off nearly seventy thousand of the inhabitants of London. In the following year, that rich and glorious city, with the cathedral--the churches--public buildings-and warehouses, replenished with merchandise--were reduced to ashes. The Dutch fleet sailed up the Thames and threatened destruction to our navy, and even to the government,--filling the court and country with terror. Still profligacy reigned in the court and country--a fearful persecution raged against all who refused to attend the church service. Thousands perished in prison, and mult.i.tudes were condemned to expatriate themselves. The timid and irresolute abandoned the faith,--desolation spread over the church of G.o.d. At this time, at imminent risk, John Bunyan not only fearlessly preached, but published his faithful Advice to Sufferers;' which was immediately followed by this important work, calling upon every one who named the name of Christ, 'at all hazards, to depart from iniquity.' They were words in season,' and were good,' like apples of gold in pictures of silver.' (Prov. 25:11)

The contrast in public manners must have been painfully felt by one, who had seen and enjoyed the general appearances, and doubtless many real proofs of piety, which prevailed under the protectorate of Cromwell. He was now called to witness the effects of open and avowed wickedness among governors and n.o.bles, by which the fountains of iniquity were opened up, and a flood of immorality let loose upon all cla.s.ses; demoralizing the nation, and distressing the church. It must have been difficult to form any thing like an accurate estimate of the number of those who abandoned their Christian profession. The immoral conduct of one bad man is more conspicuous than the un.o.btrusive holiness of ninety-nine good men; more especially, when a professor becomes profane. Thus Bunyan argues, 'One black sheep is quickly espied among five hundred white ones, and one mangey one will soon infect many. One also, among the saints, that is not clean, is a blemish to the rest, and as Solomon says, 'One sinner destroyeth much good.' p. 527. It is more congenial to our fallen nature to notice, and be grieved with, evil conduct, than it is to rejoice over that excellence which may cast the observer into the shade; besides the jaundiced fear that good works may arise from improper motives. These principles equally applied to the state of society under the Presbyterian government: but when the restoration to the old system took place, so vast a change pa.s.sed over society, like a pestilence, 'that sin, through custom, became no sin. The superfluity of naughtiness,'

says Bunyan, 'is at this day become no sin with many.' p. 509.

'There are a good many professors now in England that have nothing to distinguish them from the worst of men,' but their praying, reading, hearing of sermons, baptism, church fellowship, and breaking of bread. Separate them but from these, and every where else they are as black as others, even in their whole life and conversation.' p. 508. 'It is marvellous to me to see sin so high amidst the swarms of professors that are found in every corner of this land.' If the conduct of many professors were so vile, as there can be no doubt but that it was, how gross must have been that of the openly profane? It accounts for the wicked wit and raillery of Hudibras, when so many professors threw off the mask and gloried in their hypocrisy--Butler shut his eyes to the cruel sufferings of thousands who perished in jails, the martyrs to the sincerity of their faith and conduct. The falling away was indeed great; and Bunyan, with all earnestness, warns his readers that, 'To depart from iniquity is to shun those examples, those beastly examples to drunkenness--to wh.o.r.edom--to swearing--to lying--to stealing--to sabbath-breaking--to pride--to covetousness--to deceit--to hypocrisy, that in every corner of the country present themselves to men.' p. 517. 'O the fruits of repentance thick sown by preachers, come up but thinly! Where are they found? Confession of sin, shame for sin, amendment of life, rest.i.tution for cozening, cheating, defrauding, beguiling thy neighbour,--where shall these fruits of repentance be found? Repentance is the bitter pill, without the sound working of which, base and sinful humour rest unstirred, unpurged, undriven out of the soul.' p. 519.

'I would not be austere,' said Bunyan, 'but were wearing of gold, putting on of apparel, dressing up houses, decking of children, learning of compliments, boldness in women, lechery in men, wanton behaviour, lascivious words, and tempting carriages, signs of repentance; then I must say, the fruits of repentance swarm in our land.' 'The tables of G.o.d's book are turned upside down. Love, to their doctrine, is gone out of the country.' 'Love is gone, and now coveting, pinching, griping, and such things, are in fashion; now iniquity abounds instead of grace, in many that name the name of Christ.' p. 529, 520. 'Alas! alas! there is a company of half priests in the world; they dare not teach the people the whole counsel of G.o.d, because they would condemn themselves, and their manner of living in the world: where is that minister now to be found, that dare say to his people, walk as you have me for an example, or that dare say, what you see and hear to be in me, do, and the G.o.d of peace shall be with you.' p. 520. Such was the general character of the parish priests, after the black Bartholomew Act had driven the pious and G.o.dly ministers from the parish churches. It is almost a miracle that Bunyan escaped persecution for his plain dealing. We cannot wonder, that under such teachers, 'Christians learned to be proud one of another, to be covetous, to be treacherous, and false, to be cowardly in G.o.d's matters, to be remiss and negligent in christian duties, one of another.' p.

525. A scandal was thus brought upon religion. 'Upon this I write with a sigh; for never more than now. There is no place where the professors of religion are, that is free from offence and scandal.

Iniquity is so entailed to religion, and baseness of life to the naming the name of Christ, that 'All places are full of vomit and filthiness.' 'Ah! Lord G.o.d, this is a lamentation, that a sore disease is got into the church of G.o.d.' p. 529. It was a period when a more awful plague raged as to morals and religion, than that which, about the same time, had ravaged London with temporal death--the plague of hypocrisy--of naming the name of Christ, and still living in sin. 'Hypocrisies are of that nature, that they spread themselves over the mind as the leprosy does over the body.

It gets in the pulpit, in conference, in closets, in communion of saints, in faith, in love, in repentance, in zeal, in humility, in alms, in the prison, and in all duties, and makes the whole a loathsome stink in the nostrils of G.o.d.' p. 538 These licentious times, in which we live, are full of iniquity.' p. 539. 'They change one bad way for another, hopping, as the squirrel, from bough to bough, but not willing to forsake the tree,--from drunkards to be covetous, and from that to pride and lasciviousness--this is a grand deceit, common, and almost a disease epidemical among professors.'

p. 532. 'The sins of our day are conspicuous and open as Sodom's were; pride and covetousness, loathing of the gospel, and contemning holiness, have covered the face of the nation.' p. 534. The infection had spread into the households of professors. 'Bless me, saith a servant, are those the religious people! Are these the servants of G.o.d, where iniquity is made so much of, and is so highly entertained! And now is his heart filled with prejudice against all religion, or else he turns hypocrite like his master and his mistress, wearing, as they, a cloak of religion to cover all abroad, while all naked and shameful at home.' p. 536. 'He looked for a house full of virtue, and behold nothing but spider-webs; fair and plausible abroad, but like the sow in the mire at home.'

The immoral taint infected the young. '0! it is horrible to behold how irreverently, how easily, and malapertly, children, yea, professing children, at this day, carry it to their parents; snapping and checking, curbing and rebuking of them, as if they had received a dispensation from G.o.d to dishonour and disobey parents.' p. 535. 'This day, a sea and deluge of iniquity has drowned those that have a form of G.o.dliness. Now immorality shall, with professors, be in fashion, be pleaded for, be loved and more esteemed than holiness; even those that have a form of G.o.dliness, hate the life and power thereof, yea, they despise them that are good.' p. 543.

This melancholy picture of vice and profligacy was drawn by one whose love of truth rendered him incapable of deceit or of exaggeration. It was published at the time, and was unanswered, because unanswerable. It was not painted from imagination by an ascetic; but from life by an enlightened observer--not by the poor preaching mechanic when incarcerated in a jail for his G.o.dliness; but when his painful sufferings were past--when his Pilgrim, produced by the folly of persecutors, had rendered him famous through Europe--when his extraordinary pulpit talents were matured and extensively known, so that thousands crowded to hear him preach--when his labours were sought in London and in the country--when his opportunities of observation had become extended far beyond most of his fellow-ministers. The tale is as true as it is full of painful interest. The causes of all this vice are perfectly apparent.

Whenever a government abuses its powers by interfering with divine worship--by preferring one sect above all others; whether it be Presbyterian, Independent, or Episcopalian--such a requiring the things that are G.o.d's to be rendered unto Caesar, must be the prolific source of persecution, hypocrisy, and consequent immorality and profaneness. The impure process of immorality as checked by the rival labours of all the sects to promote vital G.o.dliness.

Can we wonder that such a state of society was not long permitted to exist? In three troublous years from the publication of this book, the licentious monarch was swept away by death, not without suspicion of violence, and his besotted popish successor fled to die in exile. An enlightened monarch was placed upon the vacant throne, and persecution was deprived of its tiger claws and teeth by the act of toleration.

However interesting to the christian historian, and humbling to human pride, the facts may be which are here disclosed; it was not the author's intention thus to entertain his readers. No; this invaluable tract has an object in view of far greater importance. It is an earnest, affectionate, but pungent appeal to all professors of every age, and nation, and sect, to the end of time. The admonition of the text is to you, my reader, and to me; whether we be rich or poor, ministers or ministered unto, it comes home equally to every heart, from the mightiest potentate through every grade of society to the poorest peasant. May the sound ever reverberate in our ears and be engraven upon our hearts, 'Let every one that nameth the name of Christ depart from iniquity.'

The a.n.a.lysis of this book exhibits--How solemn a thing it is to name the name of Christ, as the author and finisher of our faith--G.o.d manifest in the flesh, to bear the curse for us, and to work out our everlasting salvation. The hosts of heaven rejoice over the penitent sinner ransomed from the pit of wrath. Is it possible for the soul that has escaped eternal burnings--that has experienced the bitterness and exceeding sinfulness of sin--that has felt the misery of transgression--that has been brought up out of that deep and horrible pit--to backslide and plunge again into misery, with his eyes open to see the smoke of their torments ascending up before him? Is it possible that he should heedlessly enter the vortex, and be again drawn into wretchedness? Yes; it is alas too true. Well may the Lord, by his prophet, use these striking words, 'Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the Lord. For my people have committed two evils; they have forsaken me, the fountain of living waters, and hewed out broken cisterns, that can hold no water.' (Jer.

2:12,13)

The extreme folly of such conduct would render the fact almost incredible, did we not too frequently witness it in others, and feel it in our own hearts. This volume places these facts plainly before us, and affectionately exhorts us to be watchful, and diligently to inquire into the causes of such evil, and the remedies which ought to be applied. It shews us the great varieties that are found in the tempers and qualities of G.o.d's children, in words calculated to make an indelible impression.

'But in this great house of G.o.d there will not only be golden and silver Christians, but wooden and earthly ones. And if any man purge himself from these [earthly ones], from their companies and vices, he shall be a vessel to honour, sanctified, and meet for the masters use, and prepared for every good work.' p. 518 Bunyan earnestly cautions his readers to constant watchfulness, 'for sin is one of the most quick and brisk things that are.' p. 515. And jealousy over ourselves, lest our hearts should deceive us. 'The young man in the gospel that cried to Christ to shew him the way to life, had some love to his salvation; but it was not a love that was strong as death, cruel as the grave, and hotter than coals of juniper.' (Song 8:6) It cost nothing--no self denial, no sacrifice.

'Such will love as long as mouth and tongue can wag' will pray and hear sermons, but will not cut off a darling l.u.s.t; such deceive their own souls. Some are allured but not changed: 'There is some kind of musicalness in the word; when well handled and fingered by a skilful preacher,' it has a momentary influence; 'they hear thy words, but do them not.' (Eze. 33:30) Above all things, beware of hypocrisy, for when it once enters, it spreads over the soul, as the leprosy does over the body. p. 521. 'He is the same man, though he has got a new mouth. p. 532. 'Many that shew like saints abroad, yet act the part of devils when they are at home. Wicked professors are practical atheists. 'The dirty life of a professor lays stumbling blocks in the way of the blind.' p. 545. 'A professor that hath not forsaken his iniquity, is like one that comes out of the pest-house, among the whole, with his plaguey sores running upon him. This is the man that hath the breath of a dragon; he poisons the air round about him. This is the man that slays his children, his kinsmen, his friend, and himself. They are the devil's most stinking tail, with which he casts many a professor into carnal delights, with their filthy conversations.' p. 530.

'Oh! the millstone that G.o.d will shortly hang about your necks, when the time is come that you must be drowned in the sea and deluge of G.o.d's wrath.' p. 530. Rather than thus rush upon Jehovah's fiercest anger, 'Tell the world, if you will not depart from iniquity, that Christ and you are parted, and that you have left him to be embraced by them to whom iniquity is an abomination.'

p. 530. Thus faithfully and affectionately did Bunyan deal with his hearers and readers. And he takes an occasion, now in his maturer years, to confirm the sentiments which he had formerly published in his 'Differences in Judgment about Water Baptism no Bar to Communion.' 'It is strange to see at this day how, notwithstanding, all the threatenings of G.o.d, men are wedded to their own opinions, beyond what the law of grace and love will admit. Here is a Presbyterian, here an Independent, here a Baptist, so joined each man to his own opinion, that they cannot have that communion one with another, as by the testament of the Lord Jesus they are commanded and enjoined.' 'To help thee in this, keep thine eye much upon thine own base self, be clothed with humility, and prefer thy brother before thyself; and know that Christianity lieth not in small matters, neither before G.o.d nor understanding men.' I have often said in my heart, what is the reason that some of the brethren should be so shy of holding communion with those, every whit as good, if not better than themselves? Is it because they think themselves unworthy of their holy fellowship? No, verily; it is because they exalt themselves.' p.538. He goes on to declare that the difficulties which sin and Satan place in the way of the Christian pilgrim ought never to be concealed. Salvation is to be worked out with fear and trembling. It is only by divine aid, by dependence upon our heavenly Father, that it can be accomplished. 'To depart from iniquity to the utmost degree of requirement, is a copy too fair for mortal flesh exactly to imitate, while we are in this world. But with good paper, good ink, and a good pen, a skilful and willing man may go far.' p. 546, 547.

Mr. Ryland's note on the Christian's trials is, 'when the love of sin is subdued in the conscience, then peace will flow in like a river, G.o.d will be glorified, Christ exalted; and the happy soul, under the teachings and influence of the all-wise, omnipotent Spirit, will experience sweet peace and joy in believing.' Millions of pilgrims have entered the celestial city, having fought their way to glory; and then, while singing the conqueror's song, all their troubles by the way must have appeared as sufferings but for a moment, which worked out for them an eternal and exceeding weight of glory, And then how blessed the song to him that hath loved us, and washed us from our sins in his own blood, and made us kings and priests unto our G.o.d. To him be glory and dominion for ever and ever. Amen.--Geo. Offor.

AN INTRODUCTION TO THE FOLLOWING DISCOURSE

When I write of justification before G.o.d from the dreadful curse of the law; then I must speak of nothing but grace, Christ, the promise, and faith. But when I speak of our justification before men then I must join to these good works. For grace, Christ, and faith, are things invisible, and so not to be seen by another, otherwise than through a life that becomes so blessed a gospel as has declared unto us the remission of our sins for the sake of Jesus Christ. He then that would have forgiveness of sins, and so be delivered from the curse of G.o.d, must believe in the righteousness and blood of Christ: but he that would shew to his neighbours that he hath truly received this mercy of G.o.d, must do it by good works; for all things else to them is but talk: as for example, a tree is known to be what it is, to wit, whether of this or that kind, by its fruit. A tree it is, without fruit, but as long as it so abideth, there is ministered occasion to doubt what manner of tree it is.

A professor is a professor, though he hath no good works; but that, as such, he is truly G.o.dly, he is foolish that so concludeth.

(Matt. 7:17,18; James 2:18) Not that works makes a man good; for the fruit maketh not a good tree, it is the principle, to wit, Faith, that makes a man good, and his works that shew him to be so. (Matt. 7:16; Luke 6:44)

What then? why all professors that have not good works flowing from their faith are naught; are bramble bushes; are 'nigh unto cursing, whose end is to be burned.' (Heb. 6:8) For professors by their fruitlessness declare that they are not of the planting of G.o.d, nor the wheat, 'but tares and children of the wicked one.'

(Matt. 13:37, 38)

Not that faith needeth good works as an help to justification before G.o.d. For in this matter faith will be ignorant of all good works, except those done by the person of Christ. Here, then, the good man 'worketh not, but believeth.' (Rom. 4:5). For he is not now to carry to G.o.d, but to receive at his hand the matter of his justification by faith; nor is the matter of his justification before G.o.d ought else but the good deeds of another man, to wit, Christ Jesus.

But is there, therefore, no need at all of good works, because a man is justified before G.o.d without them? or can that be called a justifying faith, that has not for its fruit good works? (Job 22:3; James 2:20, 26) Verily good works are necessary, though G.o.d need them not; nor is that faith, as to justification with G.o.d, worth a rush, that abideth alone, or without them.

There is, therefore, a twofold faith of Christ in the world, and as to the notion of justifying righteousness, they both concur and agree, but as to the manner of application, there they vastly differ.

The one, to wit, the non-saving faith, standeth in speculation and naked knowledge of Christ, and so abideth idle: but the other truly seeth and receives him, and so becometh fruitful. (John 1:12; Heb. 11:13; Rom. 10:16) And hence the true justifying faith is said to receive, to embrace, to obey the Son of G.o.d, as tendered in the gospel: by which expression is shewed both the nature of justifying faith, in its actings in point of justification, and also the cause of its being full of good works in the world. A gift is not made mine by my seeing of it, or because I know the nature of the thing so given; but then it is mine if I receive and embrace it, yea, and as to the point in hand, if I yield myself up to stand and fall by it. Now, he that shall not only see, but receive, not only know, but embrace the Son of G.o.d, to be justified by him, cannot but bring forth good works, because Christ who is now received and embraced by faith, leavens and seasons the spirit of this sinner, through his faith, to the making of him capable so to be [justified].(Acts 15:9; Gen. 18:19; Heb. 11:11) Faith made Sarah receive strength to conceive seed, and we are sanctified through faith, which is in Christ. For faith hath joined Christ and the soul together, and being so joined, the soul is one spirit with him; not essentially, but in agreement and oneness of design. Besides, when Christ is truly received and embraced to the justifying of the sinner, in that man's heart he dwells by his word and Spirit, through the same faith also. Now Christ by his Spirit and word must needs season the soul he thus dwells in: so then the soul being seasoned, it seasoneth the body; and body and soul, the life and conversation.