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Full text of "The Life of Faith: In Three Parts, the First is a Sermon on Heb. 11, 1, Formerly Preached Before ..."

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THE 



Life of 




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In Three Par T s. 

The Firff is a Sermon on Heb. ii,u Formerly 
preached before His Ma|efty, and publifhea 
by his Command ; with another added for 
the fuller A^Ucation. 

The Sfcond is InftruAions for confirming Be- 
lievers in die Chriftian Faith. 

The Third is Directions hovfr to live by Faith j 
or how to exercife it upon all occaiions. 



■< ■! II 



i«MWa«HM«» 



m Rich A 110 Baxter. ' 

_ --■■-, _,-— -^^-^ — p, ^-. — i^-.-y — . — -. — ^■-_^^— ^_._ ^ — ■- — ^— ^■^^_^^— ^^^ 

1 Cor. 4. 169 17, 1& Par Mm^cjmft wi faim mii hmi thmgh <M 
9uii»grdmam priff^ jtk fhi vmard man is fmtwed day ty d^ : Ftf 
.mrU^affiBimwiiA i$ Unfor awiommu fparkttbfir mt ajar mcfrt 
iXcffding ondmfBalwti^jfgkrjr miUtpi iool( m$ at fbi fbkfgs 
wbkb anjtuh ^ ^t ih $bhigt ttiieb art no$, frn : F^r fbi tbwgt 
p^biebariftM anfemf9ral\ J»k $b^ tbings wbkb an mi fan 0n 
fiernat, ' ^ • 

Hcbr la. 27- Byfaiih bifarfoeKEfjifi^n&ifiaritigtbi maibiftbi Kwgl 
f&r bi aub$nd^ ^J^H^fg bim that is invifibb. 



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LONDONy Printdi by R. IT. iot NiviS Simmon/^ «tthe thttc 
CrowM OTcr agtinft HalbttH Conduir. 1670. 



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■i.h-.i : ! .:b!:-3 no -yi:! ^lr.s,!n o'.iotiilom 

' wefflsie 'i'ieHflfci iFit«i-ttet 
"ftWctfttm^ef ^tfetfe to?- 

htiiM fmie i*g«, °hS^ riitich l-Jovrsha 
• a A J for 



m^^mmmmm 



Tht BfiftU Vedicatwy. 

for tSc maniFold cxprcflions bryour ^ 

awl thaiq in asi: iigtxwk<i%I^ve ;dired«d by 
the (uperiour .iiafulcies is out df faSdcmj 
add towards juc'h; ;»$ L B.grov9it a' crimei 

done their wof] 



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uc tftey arc motPcon- 




make j wnich ls,HbJr t^WcriivR tcj- Voii^nd 
to your family, the rtireft diAll^i^f'fSr'tht 
moft noble manly life bn taitK> in : order 
to a blcfled life ia Heaven, ^I^^ you 
hAyft M^fd^, vj^tj^f 9U( 
iveed or h?lp^ : fo gjceat ;^- 
for skilfoll (Cpu^j,;2n4 Iui< 

^ ind^flriWj^'^TjTO^^ 
Md your h9pf fv^jcjipdfietv 
4^ to l^arfi ,this t^lfi^t^ U 

Directions, for tlie . love .of , youri prefilwd 

if they, coiiycrff W* .^ ryfe^^^tl^" 
$ire wallpi^ejng in the nlth pr lenfusuijy ;. 
When.t^t dea4-h«»sted-fioner ihibketH hik 

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^^bM; vfifk tfec >ifilom of i 

<£>ifeleemg maa, tifl lie* is going <>ut of this, 
fecu^Jqwi f(S f&ia\ aioii e* tempore 'vi'VityUt 
^eif.- O* \^uikus in jm fprv^nii c4ufa:pdato 
'tlf^'tttjti/^* "Wli^pn fuch fcnfual foyls muft 
drag£;M ot^c of- thdr ^atn^crcd corrupt 
tible fl^*»' t<i &vihc rtverige, and gb with 
tfae be^^jr^ii^s' ol" eildkfs horrout, to] 
the world where they might have found, 
everlaft^^ r^ j ' xi{hac joy wiU then be the 
porti<Ki 6? fiiohified, and patient Belieyiers^ 
whole Treaiurefl atid fJeans\ and Conrver* 
[{tt'ms in Heaven, are. now the forctaftc of 
dieit poiteflioii. as- jcfiej Spirit of Oitift 
^hich cau(eth this, is thefeal oJFGod, and. 
^e pkcige'and earnefl: of their ihheritaiice^ 
fif a ndh-pleaitng.life in a dark, diiflra^ed, 
b^Hutilb wo4d, were httttt thaii A life with 
God a^d Ahgeu/ ni«thi|ila yet they that 
Itnow ^hey- camot' have what they, wwli, 
AoM ts^t fare ol*- what they ntay haroe :■ 
AnS Aey Uiat caiiiiot ^€^. what the^Jo^e, 
di<)ii|dr. Iciih' tiB ytfS' v^)i%t f hicy w^ ie^; 
Wonderfutt ftuoidity ! TTiat they who fee, 
i^at cairrying- deaii bodies to the grave, is 
as €'Qmm<)n a- Wotl^i jis the Midwifes take • 
ing cfotdilii tiita tht world, ami that this 

life 



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tlicr ^ many i^f^d ,ft)uj« io gpj.phv 
daily ihpot the g«lf 9? !4«tft } ani«jfmip^^Q 

or horbic, t>ut $lvfi /bip whiqfe, c^itrry-fi 
them, fo fviftljfr JO ^r^iof », ^ Cj^^ 
their itt9rf:i*. fori^ihing ^ dwejliii^ iji> fi^ 

arc haftiijg Kh&fi, to tk? flior« ! an<f even tQ 
the et>d *C^ ep9tfivM?g«) Jive vJifffCithfiy 
«rifi dnily dymg!>a^4^aff Fcv jjphfifeita<3«Hl' 

die mu^ v^ifejr thW <i^y. liv«4; a^A yot 

the cierc^to >r^ftw}fi4% pf:.i4c?flbrAyiy. 

not fewe .<©- t<Mk«3 ^ejqis #icfffi wftlwW.^ 

aad^m^ffe rikfVly>li«iftiln W^9fl4fffeU ?hj» 

it aouW be fM'hd^ 9>.Miaym9'^»M 
bcbcxe th#H fc(^ m^ ^sly] l^eWV4)Rftrflk 

(;4teh, ^ fln(9f 'n^p mmshi^c^^sdA 

Ms. fowl, a»d tbe.i*b(j«iiB» j[?if Wsilife,)l^fey 
cure hi&, tipuic 4lid.4wWfe)tfe^i^ Ai^ Ifartj 

and 



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ri^Vir t^, itifov t>)^: u^^ way ,pt r«c»vfi| 

was a xnaitiS^J: pcrjccuwog; Qm,. The 
fiirjfi ^om iifWj^^ was a pfr/e-^ 

Cfftor tf. bm that, tPoi p{^n> ajitr the ^ftra^ 
Ijbkij. ii,-Qal.4.ip, AtwJ tfje firfl; bom 
of this Jfatfc hin»^ir> .\^^a$ a pr^ant]^0i^ that 
far ant t&arjel fold Ins Jiitfc-rigk, licli, 4 V;l^« 
And naturally we are all uie'ofF-fpting of 
tl!«y jpifanaufsy and. have not acquaintance 
endugh wim Gw?, and with healthful holi' 
nefs,. and ii^h; t^c -^verlaftii^ ^mwjpJ^i 
to make us cffrdiattjf preferr it before a for- 
bidden cup, or morfel, or a game at foole^ 
ry, or a filthy lufti or before the wind of 
a gilded fools acclamation and applaufe ; 
or the cap and count^leic-febje^on -of 
the multitude : But the "'fortwut, nm tua 
turha Xvit (kv.) ir (jm fj^tiia fecit amci {ut 
Jurv.) who will fcrvc mens lufts, and be 
tbin lervants, and humble auendants to 
damnation^ are regarded more than the 
God, the Saviour, the San^ifier, to whom 
the(e perfidious rebels were once devoted. 
That you and yours may live that more 
wife aftd dclightfiil life, which confiftcth 



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iifttfe^ is the ptinti^^ ^._ 

appellation:: TKat Vrhat i$ Kere wmcen 
foir the ufe of all, mity be fiVftkndfpccial- 
ly 4ifcftil to; you arid yoars, whiV I W fo 
miich bound to ldy6 and hotiour^ cyehto 
your fafeand com£c>nable.li(e:asd death ^ 
and to your iutute joy and glory- which 
iithegrcatdefireof ' 

fmr 9bt^ Servant, 



Feb. 4*. \66^y 



Kick. Baxteu. 



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■■.; the;:-:-'; ■;■ • 
PREFACE. 

• Reader, , ' .' ' ' '' 

r. ■ F it effmi thee (hat. the fitrti 

of this Treatife (m fa lailike, 

<" unierped i. thtx ihti a-e fw' 

•vienms ufei :. The prjf fart 

to mde meHWMingjiy iyii- 

kemng peifwaiions- md' Oii rtfl, ,tt (iire£l' 

Aw in tlte exiH'tfei >of Fiith/ »*».«•> ^ 

inarfe Willing, iv 'T%4t IWfct'Wr fp ikiJ' 

thj frafe of on arttficld cmelj Sti7<S<(rr ; ^' 

ahtlffms to tiiin^i mdHirBeni im^tt 

tk^e mi I Wo** ft Jfiiirtliii m««K. -jV Tl4t'> 

tir pp ^Sghiun 9*1 fubUjIiid im^ i^) '««!'' 




the 'BookfeJUr defving me to^e him fdm U* 
daiotts t^ it^-l timightmut^ ttmAipi^the 
exciojog fart in the fault pyle^ and then to 
add a PireBmj fv the froBice of judicms 
^eU&Vers. 

X, J^f^ 90iMd thee, that 'the fe(;inid fart 
cwtntM^ Im-fic^ HMttOf as I harve already 
fubt^ed^ m mjf^afpns of the QjriJHan^* 
UgUMy wider ficaid i. That J perceirved that that 
Treatife was negfeBed^ ^nme mdeamedfort of 
ChriJHanSy as nU defnriding enot^h to their cafam 
citm^ a^dt^at ftwodd h^f^e^to the confrtt 
w^iian of. thtir Vaxthy to drawjjjii^th J^m ofihe ^ 
tnofi fAhioM Arguments ^ in as flam a manner ^ 
and as briefly as I could, that len^h^ n^ obfitu 
ritf mi^t nor. de^rrve Aem af f^ ^^m^) tfihoi 
are too flpf;hftfiy or too duSj, to make vfe if more 

cojfim aid,^ ^fxmr^f ^^^^ffi- '■. 2* J^I kjiem 
mt hum to write aireaufe ^ fhe Ulttf of Paith, 
which fhM, wboiyJkarvemt the Confirmations 
tf Paith^^ wi^nH^rekif0^if:i^ 

(t^efttiti^,if4ynasim ^^iOt 

amt i^rffcl^dlMWr 



-At 



Tlir 



MMtaiki 



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mt too mudi imerjife, wtxH the ]uiJgment i^ 
Jf(^ ^s frtperwerL jkdiik^ &u vt the he* 
^tmihigy if nun hi % Utter J^md aftentati. 

4; Ifit^fiitdyim^Upeit tbetik ofPaich 
infrmeithfa 4ft umfud mMmr^ I gnfmrfoir tty 
Jeify tbafifk hi Mniio^|icd> tme'^^itpt/ar 
uU^lh thMi winch 1 mteai : M m a fnhjtBfi 
JrequeHHyandfiiS) hanM^ iti^mhui^mhtiuTyto 
ihe Qjunhy t^f^ hiiitihtfdmevhi^ isfaiiar^y': 
}4ry JdbuB^dl^ jMh Ezekici Culveiy cK, and 
Air. Samuel Ward in a nm90er mtn hartk- dm 
exceedmgweUffm thisfid>je^, Jfyou harve nothing 
mare than thty harut Jaidy read their !Booh ody, 
gnd let this akne. 

^*lfit offend you that the DireRions are many of 
themJ^ficm,andthefylere<fmre(haJliw confide* 
rate^fi£ader,Ianfver, ^nature of tMfidjeEi re* 
^etHr • and wthwt *vohmmus tedmjnefsy it 
AOMOt heofVoided. iBLtme therefore yow ur^e^ared 
jflDhmtuHmb I and while you areyet dull of near* 
ii^ andfo mitje things hard to be uttered to 
your uttderjian^i^y htcaitfe you haroefiiU neei cf 
Milky ana cannot ^efipdi^ meat : hut muji a^ain 

ai . . he 



' 



« 



be tmi^t tU-ftwVjf\e& of the oracles of -God, 
(Bth. y ti> h« 1^,14*) thinkmttogjtt kjw^Udge 
mi^fWtharifit4y p diU foment kamitig, hy hearh^ 
noting but wh^yqn hum atnadif, or can imderjhmd 

j«n8'mof Hotlifvlneis with, an ignorant and 
unhumbled min4 : Or at teajl, if yw mttfl team 
at fa cheap a rate, or. elfejtick fiiil inyour Milk and 
ioitr Beginnings , ie mt offended ^ othert out- 
go you ^and think kfloi^Udge worthy ffmuchgrtater 
diligence ^ and if leaving ttie principles we go 
on towards perfeAion, as long as we take them 
along with us^ and,mah them the life of aU that 
foBoweth^ whdf wefem to leave them ; And this 
we will do, if Qod permit, Hth, 6,1,"^, 

lMcb.3. 166^, 



4 <• 



» • « 



The 



• • * 






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The Contents of the firft Par^ 



The Sermon. 

WriEit FMb hf page a. 7W frnt iftaid, p. 4. 2W 
ffmHM«fth€immmytfrdth.hrkfyi0km«itp.$^, ' 
infOUmUk^mlitflafrmk^mttffgkt^ p. n, flee. 
U6 1; T» iHftmm mkdt a. Ckrifiin $r. BtluHt i$ \ i^Ati^ > 

p. 15 
Viki.tUtMfmwkf'BttitM»i»tm&nfMmtf»mmtrsvf 

Stmt 0jlUh^ fi/^ifitinut ■ p.)8 

WmthtpwHUM wht tim htBrni ifmd i» tttrtiAt $^ 

0m$^ P4t 

MMwf N&r« h'ftt^Mmg Fsith mtHi^ nit fetn, p. 45 

mttt thk Sft ia tthns^ p- 4^ 

Gipu I. TV emriOitm Mi rtfn^ tf l^fftt^ty Wia Urn > 

m0ti0jiiotktfMtmMttk9'fnlli$i a : 

&p. a. ii fwwf <f Fir fci rr jtiort^ jHdw Witm$t '■ c^- 

Ctp, )* <^« tgkmmmut %UfmMm Attmt tfMttttvns. 6*^ ^ 



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;jg_g^ jW^Wfcl »V»M. 



The Contents . 

AaCM tfF0ab^0iidtatRiiits tkmm u h« Mervti, 89 

Oijp. 4, 7W /M^ <<?«!( IFi/^ M rir Or^un firfiUjil- 

Chip 5. T*r ImtgttfGUi Gmluf gni Hdmtfi m ih, Chrl 
Cb|fc ^. ZhifW 4€nIi !>«»» ifmttt CtMfUmtbilighH^ 

Cliip.9. Tmlvtfuttbtr VwiSim «• etnfimmr P«*k t4# 
Oaip. f . TwwiO' G**^*/ DirtBitm horn to tA fWM; ir f #lL 

it, r^ 



■W*- 



• 



•^■••i 



TiKCoqinitt«rtlit ilM Pue. 



.^t—ii 



Smrddtubtt nfOitti dm htUnhgiH tht iUb Gktlt Of 
Chp.4. li»«>»»<<»g»jiiirti»gShriwiirf,, .WtS 



•77 



Tfee CoBtrnts. 



' rabUtLot^nefstf Giii Laws'. Tflttth'er th Vrmift MdKtwsrd 



ft isyjucw^ng U VPhich they muflssk^tphn miricihe. Of a 
fMTtieuUf ftfitfc in ff^ytr. Js the fame degree if gtaee cenii* 
thndVj frcmifed to aS / ViuBmifer underftaniingtie 7r«* 
ntifes. Jbe true nature of faith or truft in Gods Promifes^ open^ 
ed\ai Urge. Affianci is in the undirffknding^ wiH toid vital 
pwer. Whether Faith be Obedience^ or vow relgted U it. 
7en aSs of the undtrftaniing effential to the Chri^ian Faith 
in the Fromifes. Several aQi of the wiV effhitial to Fmth. And 
in the vital ptPffy t^h ether aV irue Faith have afuijtBive ccf- 
Uinfy of the truth, of the Word. Choice, and venturing or fot- 
GikijQg iU,> thefign if real truft. Fromifes eoVeaed for the 
help of Faith, i. OfP^rdon^ 2. Of Salvation^ i.OfReconei^ 
liation and Adoption^ 4. Of pardon of nev^ fins after conver^oee. 
^.OfSanQifieation ; 6. Fromifes to them that d^ire amdfeek, 
, 7. To Traytr, 8. 'to groans tbatv^ant exprefjfon. 9. Fromifes cf 
aU that we vpant^ and that k good for us. 10. To the uftofGods 
Word and Sacraments. 11. Tto the humble^ meek^ and top^ty. 
il.'to the peactabU. 13. Tp the diligent. 1 4. To the patiint. 
,1^. To Obedience. 16. to the Love of God. ij. lo'tbemthat 
lovetbegodfyydnd are merciful in good vforkj. 18. Tothepoor^ 

. J p. To theopfrejfed.' 20.totbepetfecuted. 21. In danger/. 

! 22. Againft temptations. '93. To them that overeme and per-. 

, fevere, 24. In ficifitfs^ anddt death. 25. OfRefurreBion^final 

! Ji^ificationifndGlory. x6. For ciildrtn of the godly. 27. To 
the Churchy 24I 

Chap. ^. How rb extrcife faith on Gods Threatnin^t aUdJudgt^ 
mtnts. Hosp far belief of the ihreatningt kgood^ nectffary^ and 

\ afaviftgjaith. Happfavingfaithis aperpnal apftkation^ How 
to perceive true faitby * ' ! ^^^ 

Chip. 7. How to live by faith fr Fardnn and Jujtifica^ion. In 

how^ffjany refpeDs andwaies Cbrifl']ufHfietb us. Of tbeimpu- 

. ^tatiotiofChrifisRighteoufnefs, Twelve reafoHs tobelpmrbe* 

l^fofparA^n., H9wfarfinfhouUjmak{usdoubtofourJufiifi^ 

'cation^ ' -7 ' • • ' r jq5 

Chap. 8. 58 T>aftgerous Errtur^ deteSed^ which hindtr thg 

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The Contentfi 



■ai^f^Wi^—^^wiMi I " H I !■ ■■^— — »^— — iWili**— MMbiiaai 



tmksffmtk iAm cur Jufiftcgti^ \ $nd th$ t^mmy trmbs 

Chip. 9. Hihr U Im lyftitb in the exerciff tfMngtgcet 0ni 
dmin: Jtd u Of tkt d^armdl DtreBioHf' ffTfjt SMSifi. 
^stionis. atpGodliveththiunfaiiBifia. Hi^bibvetbrnhi 
Cbfift. Of Prescbuigmir MaTMlity^ ^6t 

dtp. 10. tkt ffsQiciU VircaUntf tcfrmaiLivt to Scd^and 

, Holinf{sy 3*7 

Chap. ii.Ofxhi wdet Md harmony ofgraas and duties^ wbkb 
muft hi tMks» '" tognber. Of tbi f^rts that mski ^ the mm 
Crtstpte. I . ^be uittUauM order '%ord method^ or fcheme tf 
tbi btdds of Vivimty. a* IbowdirofbainiienMd AjftOioml 
3. Ibo ordir ff pteOko. Of the varms dogtoes of moMt to 
mm ubimgio end. Of the ffM ntetffsfy to concur with tbefe 
varhus mesns. Ibe cireuhv motmby dhiui comunmioMm to 
our RccetTUij Graces, uud fohyour RctoioingGticet^ umo 
God again, fbe frme elf tbefrefem meuns ^puce^ Md of 
our returning dmies. Rules ubout the ardef ef&rmm pn^ 
Sice (mbkbjhem tbdt^nndbm tbtb^tUtA befteferred^ m»d 
mhkb is hsfi) in fifty three rroPofnions. How mans Urns tend 
C(mfcien€e(srJmsnyotbUrC4fss)refolved. A lamemntionfor, 
tbo grat mam of ordef^ and method, and harmony mtboun^ 
derftandings, miis and Ims of Cbriflians. Many in^anaes of 
mensfortial^y as to ttuths^gracesMi^^^fifx^^^^'twentyRea^ 
fons mhyfcm Cbriftlani ure comfteat and entire, hue lame and 
fortial in their JUBgion. TenOftfeBafies. fFbetberatgfraces 
be equal in be^t. Religion not fo feffeB in us as in the Scri-- 
ftures i mhUb therefore are tbr Rule to us, &c, 375 

Chap. la. Hem toufefaieb againft f^rtkular fins, 417 

Chtp. 1 3. fPhat fine the hefl ate mo(f in danger of,andJbould m^ 
earejuty avoid. And mberein the krfifmities ^ the ufright dif^ 
ferfrom mortal fins . 4^1 

Chap. 1 4. Hm to live by faitb in frof^eriey. The may by mhkb 
fMHb doth fave us from the merld. Ggneral Vsrections agaif^t 
the dangtr offrofurixy. Jmenty maths of morUlin^s. The 
fretencss ofmorUly minds, the greatmfs of the fin. Tie it ef- 
fects, 4^^ 
Chap. 15. Ham to hefotr in §irk. Aud uUomto ejcafo the Pi ide 
4frofjermmen.JbeeUiilfioftride^ tbefigfuoftrideand 



/ 



/ 



Tbe Contents. 



«>tp. i5. Htw to tfiMfutht fin ^Fuhtb, Gubfity nr Qlutto. 
ny> ^rM*. 2*« mifekufs «f /(rmw rlb« 4|f i«^#. fmkultr 
rtmeJits, ^g^ 

Chap. 17. Hmfsitb wh(I etufurjl^h ttii iiUtuft, Wb$ tre 
guiby (fttiifiH. Ctfcs ufohtd. JkttvU tj iiUnefs. tbt re~ 

*"**'*• 474 

Chap. 18. VHmn^ubufs tt tbtpm^ U be etnqutreilyWab. Ike 

rtmtdies, ^^l 

Owp. 19' timu Imhftiti « gdurfity, 49 j 

Com. 20. Htm t» IhtlSfftitb ht trtuUt tf4mfiuHtty tniiMAtt 
0fourfihstkn. thtJ^tiuthttvttntrunindfi^frtftn-^ 
tance. Htm t» afply tbt mhtrftl tft$t u m ctmkrt. lb» 
^«Hfrtfc4mgimtfmmCkrif % mi tf t.ferihing tt m. 
*»Kb$fy Ji(t»bmtet MdtkmAu utb$ffirit. Of tbe trying 

*»*!firit:dnitftbemHiuft^tbe8tiritt 503 

Chap.si. HtmttlhehyfgitbmtbtpbUcKWtptiffinttf God, 

9vetvtbte mtywr tmn mmtm of Wmfkif^ tmd mrvilifie m 

ttbwmtts, efeommtiAm mkhttbtNt 5i> 

Clup. az. Hm^ tf fr*f b$ fmtb, <zy 

Chap. 2$. Mm tothtiy ftitb tmsris eb$Ure» gnditber JU.' 

Chip. 24. HtmhyftitbtowinmifftmmtafAlkbJSit^itti 
Mi u tbe immiverteimtrldt 5 j« 

Chap. %$. Hm to live if ftitb imtbtlneofoiumutber^ min 
mortifitfelf-leve. Irisow »m» hterefl mti gMa^ u hve our 
nriMourt at OMrfehts. ObieaioHs mbtrtin it cemfifittb.Jfltm 
it »»e fiacerity tf it. CtiifistMitt. Loving Abert *t ywr 
phet k iiay epem 4tt$ tbe de§Ke, 53^9 

Ghap. it. Hm by fMtb to be fotomtrt^ tbt Siintt^ Mi to k^ 
mitbfrtfit to tbiir txamfUi amitbeir tni, ami to boti com- 
miitAmmitbtbebea»e$Uy Sotitty, . Reafont eftbtiuty. Tbt 
tuiureifit. Nigttivtty^ mbtt Uitndti sai jjj^rmativtfy^ 
mbat it in WbertiH tbey muft be imittued, 556 

Chap. 27. Htm to tteei9t.tbt feptenet^of itab, anibmtoiU 
by Ftitb, j8^ 

Ghap. iii Hsm by faith tt koK arigbt to tbe coming of Jefnt 
Cbrift f» 6ttry^ . 5^4 

Ik^) Rcadcft, 



'T! 



Reader, The fif ft and great Effouf of the Pfiotcr, i$, rhathc 

. hatb hot diftiuguifhcd the three diaind Parts of the- Tyca- 

ii(e. Thcrclorc you rouft wricc TMge j. PA R T. i. and 

Pag. 8i. P A R T 2. Chap; i. and P^rg* i68. PART 5. 

Chap. I- ; 

IN the Preface, Page ^. I. i5. put if yotLVfduldhavc, p.8. 1. 8, juit 6ut 
"/'.uf.p.31.1. gi.Dutout^*/: p. 40.I02. iottbatr.m p.^r.J. 37ifbr 
^ ^T r. r^«/- p. 54. 1.15. for ^t//f I'f r. rf«/rtf " p. 55. 1. j t . for ^di^,r. ^t p. 
^7,ii. 31. for f/i» r. qiAtn p. 68. 1. 8. for m/fi'murr r. /»a .r« 1. 27. - aftcf tercr 
put coufitrey p. d^, J. 17. r.nemo p, 70 1. itf. r. ventofm p.7^. 1. 2^, r. ntAdt 
thmp.'jy, 1. 12. r. /ir«r4^tf p. 87. 1. ^^htpffcreft^aLdobfffvedp.g^, 1 25. f^, 
rrfwi^r r.^<wp.96.lx2.for Nations r.^etio/tsi.ii.r.cBHduceth p. 99. 1.9. r. ir^i^^ 
i^. loi. J. 38. for Coodnefs T. Goodwilij^. 150. i.i3.r. Inconjid&ratencfip.ni, 
!• to.uVittwuiimJisp. lyy.l. 37. for w^/flr. »«wp. 163. h <J. put ouc 
«w p. i66\, 1. 2. for traril^e^A r. ni4LY\ub 1. 94. r. <i/w<r aJt 1. 19. f. /a^ p. jp^. 
T. 7. for meditate r. »f rfJ^f f p, 206 . 1. % .tadifally L4. for ^ r. ribw p 2 tV* fh]k 
Printed for 209) 1. 38. blot out (wp. 224. 1.^. for ivas x. were p. 23*. 1. 19, 
r. Antmnusip. 241. 1.51. r. ^onmutatlve p. 244. L j8. put out if p. 249. 1, f. 

- for rather r.dt»aesf. 250. 1. p. blot out Oandr. of objeSiive pa:e J.50. for 
promfeth t.frmijtth not p. 2J5. 1. ij. for confirmetb r. coi^neth I ao. foi- ^ ^ 
T. /^ <V^ p. 2 54. 1. 19. r..J?tf/ir4giyftf p ,3 j2. l-H- r- ^'i^/V]^ ««ii P. 345. 1. 14. 
f.fmlts p. 3 59- 1. 18. for blm r. fciw/tZ/j). 356. 1. 19. for ^W r-jriRp.371. 1.1 2. 

• furrfeo'{r,rk;fp. 381. 1.28. for/i;r.firp.3g4.1. 3-inic Sicorj^a after (^^m 
and DVr/^w7fp.4oy.l.35.r,C^ry?'<»wp.4o6.I. 37.forw^r.<z/7ip.'4ii'.l.i^, 
r.4b'm p. 41 3. 1. 20. for it r. is p. 414. 1. 2. put put pg and 1. 34. for /tz /V r./» 
JW (^<lfcit is biafphemyagainft the Scripture) p.430. 1.43. putout>»k>p 434. 
j.af.r. C>»V4/p. 441. ). 5. put out not p. 485:. i» 25 .for tbcmjttvts uUmjtlf 
p. $of . 1. 27. n /^/jwf p. 540. 1. ij, put out tf»rfp. 58a. L ii. r. ^'^mT/. " 



THE 



r 



THJE 



Life of Faith. 



He b re ws It. 1. 

Now faith is the fuhfiance af tUngs hoped for , 
the evidence of tJnn^s not fecn, 

BHough the wiched arc djfti.ig'iifhcd K- 
1 to Hyfetritti and VabtU «(rf, yci Hjf* 
pacriiti thcmfeWrt gje Viihiliiwtii loo., 
I They have no faith which they canju- 
fllie, by iti prevailing efficacy aad 
I works: and thcrif^re hivcno faiib hy 
which they an hi iuftifitd. Bccaufe their 
' difovery \i nctiial xo the\i rtCivcry, and 
ait ouf ta'ivaiii^n depends on the fiaccrity of OJf faith. 1 ha?c 
chpfcn thU'^cir, which is t defcnptie-i of faith, that the 
f>pcniiig of it oiaf help uffbi the' opening of OUT hearti, taH 
icfb'vingihc great. qucitiuo, on which oui cndUfs \.k de- 
pends. 

To be a ChrifiiMt and to be a Btluvtr iii Chiil)^ aic words 

ioScriptuteof the famcfignitjcatioa. Ifyou have not/iiut, 

you aienot Ciri/fiMi. ' This faith hiih-iujiDua offices and-. 

B objedi. 



a^^mmmmtmm^^mm 



mmmm 



The Life of Faith. 



JJ.J I II i - ■■'■ ■ ■ 



objt^s. By it we arc ^nftififd, fanaified nnd faved. Wc are 
JH^eJ^ nol by believing thAt J9i dreji^ififdj butty believing 
ihkt wemsy bejufitficd* Not by rtceivifw ju^ifUaUm imtnc^ 
liidfelyy but by receiving Chrifl for ^nr juftip^dtim : not by metr 
Mcccftmgtki •Virion in it ft If ^ but by fit A rutiving him tbt^ 
pr9€ureti ondhejlcmHb it^ on his terms: V')tb]^iiMcr accept- 
|Bg btAitb^ bat by receiving the Fl^dM and hit rnmdics^ ftt 

Faith it thcpraSicsl Believing in Godds fromifing^MndCbrifi 
di frccufingjufiiftcdtiPH dnd fdvdtm. Or, the frdSical belief 
dnd accept ance of life^ ds pocuret by Cbrift^ dnd fromifed by 
God in the Goj^el. 

The evcrlafting fruition of God hi Heaven, is the ultimate 
objed. Mo man believeth in Chrifi as Chrifti that belicveth 
not in him for eternal life. As faith looks at ChriA as the m^ 
ceffarymednsy and at the divine benignity z% the {ountdin^ and 
at his verdeity as the foundatim or forntdl cbjeH^ and at the 
fromife^ as the true^ figfuficdttM of his vpiSj fodothit ultimdte* 
ly loo^ at our falvaticuy (begun on earth, and perfected ia 
Heaven J as the end, for which it looketh at the reft. 

No wonder therefore if the holy Ghpft here Tpeal^iqg of the 
Dignity and Pother of/^iti, do principally infift on that part oC 
its defcription, which is taken from this final obje^. 

As Chiift himtelf in his Humiliation wu rejeSed by the 
gentiles, and a ftumbling ftone to the ptvi^ deffifcd dnd not 
elteemed, Ifa. 55. 2» ^. hdving made himfelf sf no.rifutdtim^ 
Phil. 2 J. So faith in Chrifi as incarnate and crucified^ is dc«> 
fyiCcd znd counted foolifhnefs by the world. ButasChrift in 
his glorj^ and the glory of believers ^ (hall force them to ao 
aweful admiration) (ofdithii fclf as exercifed on that g/ory, 
is.moreg/oriow5in the eyes of all. Believers are never (o re- 
verenced by the world, as when they conveife in Heaven, and 
the .yyirir of Glory refieth on them^ i Pet. 4, 14, 

How faith by beholding this glorious end, doth move all 
the faculties of the foul, and fubdue the inclinations and in- 
terefts of the fle(h, and make; the greatcft fufferings tolleraUe, 
is the work of the holy Ghoft in this Chapter to demonftrate,* 
which beginning with the dcfcription, proceeds to the proof 
by' a cloud of wuncffcf. There axe two forts of per/ons fand 

imploymcntsj 



\ai 



Tht Lijt if Fait b. 



implo^meots} in the worM» for whom there are two con*^ 
tiaty 9nils hereafter- One (brt fubjtd their reafiA to their 
fetijfMl or carnal intereft. The other fubjcft their ftn^fs to 
rhcir ref/oir, cleared, cooduAed and elevated hy faith. Things 
prefent orpofTeiled, are the riches of the fenfual, and che 
byas of thetr hearts and lives ;. Things abfent but hfifrd for, 
arc the riches of Believers, which aduate their chief en- 
deavours. 

This is the fcnft of the text which I have read to yoir-, 
which fetting things hoped for ^ in oppolition to things f^^f'^t^ 
tnd things unfeefty to thofe thgi [enfc dothapprehtnd, aflureth 
us that faith f which fixech on the 6t(\) doth give to its ob- 
jtA t futfjlence^ frefsnce and evidtncCj that is, it ftetb that 
which fupflietb the tvant offuftnce and vifibility. The Cwl^dura^ 
U that which qucad cfftBum is tqual to a freftntfulfijhnce. And 
the ^Kiyxofy the evidence is fomcwhaf which quoad efeQum 
\% equal to vifibtltiy. As if he had faid, [Ihougp the glory fro* 
ni fed to Believers^ and expeQedlytbem^ be yettoconiej andon* 
fy hefedfory and beyetStnfeen and onlyitlieved^ ytt is the found 
helievet as truly offeQ^d tPttb it^ and aOed by its attraBive 
farct^ as if « v^nj prefent andbefvri hie eyts^ as a 'man is by 
ID inihctitnice, oreftatf in rcverHon, or but of fight, if well 
Iccurcd, and not o^Iy by that which is prefent to bis vifw. 
The S^tacb^lnterprnn inftead of a Tranjlation^ gives us a 
(roe expofition of the words, viz, [Faith is s certainty o/tEo/> 
things that sire in hofe^ as if tb$y J&d already' aOuaJly exi^i^/Md 
she f eve lot km of thofe things that are not feen. 

Or you may take the unfe in this Propofition, which J am. 
next to opetj further, and apply, v/a.TTA^t the nature and 
ufe of faith ie to be as it v^cre infiead ojprefcnce^ pfffjji^B a^ 
fight : or tp makg the things that sriD be, as if tfeey vpote alretd^ 
Uoexiflcnces a\4d the thingi nnfeori tiebicb God revi^ttctb^ as if^ 
our bodily eyes beheld thorn. / <^i 

I. Not that fiiith4o(h reoByebdnge its objeft/a. Koir doth^ 
H giVe tl;ie ftme degree of apprehenpons and afeSiofis^ ai. t^ 
Ai&r of fl'W^iir things would do. But i. Things loviiibleaVe 
ipe objeCb of bUr faith. 

a. And Faith it tffeGudl inftead of fight to all theic ufcs,: 
t. The ^thenfion isaa if^aBible^ becaufe of th^ ob^edive 

& a (^tainty. 



The Life of Faith. 



^ 



ccrrainty, Cthoughnoc fofacisfidkory toouf impcttcdkfotiifj 
as if c>i£ fhiiigs thcWifelvcs wcicfetr. 2. The vpkis JUterm'tH^ 
td by it in its n^eeffary €onfini and choice* 3. The ifftSimt art 
movtd in che HiCfJfary degree. 4. Ir ruUth in oui liveSy and 
bringcch us through duty, a£d fulfering, for the Take of th« 
happincfs which wc bcltcvc. 

3 . This Fditb is a grbundcd v^ife tnAjujUfiabh gSt : an in* 
fallible kf^wUdge v and often called fo in Scrip- urc, J^hn 6 6p. 
1 C$r. 15. j8. Kow. 8. 28^ &c. And the confticutive and ei« 
ficient caufcs will juftifie the Nmr. 

We know and are tHfaOibly furty of che truth of God, which 
we believe; As it's faid^jF^An 6/69. [ff^e btlieve and art fun 
tbdt thou art that C^rift^ the Son tf the Hvm^od.l 2 Cor. 5.1. 
[We kjf^w tbat if our earthly bt^ufe of thk tabor ngcle veere dif- 
folvidy me have a building of God, an houfe not made with bands 
eternal in the Heavens,] Rom. 8. 28. We kfovr that at things 
wori^Xogexbet for good to thsm that bve God.'] 1 Cor. i5.58. 
torn kpow that yovr labour is mt in vain in the Lord ] Job. 9.29. 
[We l^w God fpaks to Mofes.Scc.'] 31. [^WekftowGodheMr- 
eth not finners^'] John 3. 2. We kflosp thorn art a Teacher como 
from God.] So 1 John 3. 5, 15. & i Pet, 3. .17. and many 
other Scriptures tell you, chat Believing God^ is a certain m« 
faHihle fort of kprtPledge. 

I (hill in jjttiiiation of the work of Fairh, acquaint 
youbricfly wich i. That in the Z^itfurr of it : a. And that 
in the caufing of it,, which adyanceth it, to be an i^rfatAio 
hpowledge. 

r.. The Believer l^otps^ois fure as he knows there is a God) 
cliat God is rmr, and his Word is true^ it being imfoffiUe for 
Godtolie^ H.b. 6.18. God that cannot lie bath fromifed^ 
Titus I. 2. 

a. He kpcws that the holy Scripture is the Word of God i 
by his Image which it beareth, and the many evidences of 
Divinity which it codtaineth, and the many Miracles- (^cer- 
tainly proved) which Chrift, and his Spirit in his fetvanti^ 
wrought to confirm the truth. 3 . And therefore he knbweth 
iffuredty the conclufion, that all this Word of God is true* 

And for the furer eftding of this knowkdgf, God doth 
not only fet bcfoR us the amrtainiog Evidence if his owq 

vcradty^ 



The Life of Faith. 



▼craciiy, and chc Scriptures Divinity t bur mof cover, i. He 
givtth vs t9 btlitve^ Pi il. i' 29. 1 Vet. 1.3. For it if Ntfi 9/ cur 
felvts^ but is tbt ffft cfGcd^ Ephcf. 2. &. Faith it ouc of the 
fruit S9f tbt ^firit^ Gil. 5.32. By the dnmng cf the Father^ 
yftccmttotht Son. And he that hath k^itpUJgt fivtnUom 
Heaven, wiH certainly i^ir : and he that hath pMixh givm 
hinofrom Heaven, will cert^iinly believe. The heavenly Oghe 
ivili diflfipatcour darkoefs; and infaliibly illunninace. Whilell 
God Ctts before us the glafs of the Gofpei in which the things 
invifibli are reveakdi and alfo gives us eye fight to behold them. 
Believers mufi needs be a heaven^ people, as walking in that 
light which procccdethfrooi^ and leadetb to the celcAidt ever- 
laitiog Light. 

2. And chat Faith maybe '(b powerful as to ferve inftead 
of fight and fufcnce^ BtJievtrs have tht Sfirit ej Chrifi within 
tbint^ to excite and a^Uate it,and help them again/1 ail cempta^ 
tions to unbelief, and to work in them all other graces that 
concur to promote the works of Faith \ and to moitific tfaofe 
fins that hinder our believing, and are contrary to a heavenly 
ijfe I So that as theaxerci(e of our (ighf^ and taile^and hearings 
andftdtng, is caufed by out naturallifci Co the exercile of 
F^th and Hope, md Lov«| upon things unften, is caufed by 
the holy Spirir, which is the principle of our. new life, i Or. 
a. 12. W% bavi teceivtd the Spirit^ that W€ wight kflow th$ 
things tbiit aregtvett vs cfG$d.'] - This Spirit c/ OW acgiiaint- 
cth us with G^dy with his vesacttyMdhiii Word» Hth. jc. 30. 
Wt ktsoPf him that bath faid, I mU never faii ibee^ mrfetfakf, 
thee.\ This Sfirit flfCi^ri]^ acquainteth us with C/bri/7, and 
with his grace and wi}'» . I Cor. a. lov ii, 12./ This heavenly 
Sfirit acquiiot^h in With Heaven^ (0 that ilVe h^owthat vphen. 
Chrifi afpeareth^ ipe fifat he hks him^ for we jhaO fee him as h 
*> I Job. 3.2. And we kjf»w that he wasmumfejhdte takg. 
dwayfim^^ 1 ]olu t. .5. And will per fed his work.and prtfent us 
^tlcfi to hisjFar her, Efh, $.]26^,iy.yh\%hfaveH/y Sfirit pot-. 
ftfleth the.&tinll ^iib uich heavenljtdiffpfitioniMd dcfires, as. 
mudi faeibtatf tjhc wy^Kkdf Faith • It ^ringctKus t(> a heavenly 
etwrrptfiffiandmakfcH ciiy\wt^%JelloW'.citizaits4fthe Saints^ 
and iiitik<l^«i^«M(7/&/^iPhil.3 20. Epb.ibip. Ic is wiihin us t 
f/irir. ^fiif{li04thny bjathing heaven- waijiy with fight mtd^ 
,,. B3 grme^ 



The Lift of Fditb. 



gromi whscb cumor be tKfitffids and as God k^owetb tke 
meanina 0f the Sfvit, fo the "Sfirit kjisws tbe mtni #/ G^d^ 
Rom. 8. 37« i Cor. a. 1 1 • 

3. And the work of Faith is much promoted by (he^iri- 
tu^U e)cperiince$ of Bclkvers» When they find a coniiderabie 
part of the holy Swripturis verified on chcm(clfcs,it muchron- 
firmcth their Faith as ro the whole They tttt UaSy pojftjftj 
of that heavenly difpotirion^ called, TbtVivmcHaturt^ and 
*havefelt the power of the Word upon their heartf^ renewing 
them to the Image of God, mortifjfing their moll dear andf 
^rong corruptions) Oitwing^hcm a greater beauty and dcfi- 
rablencfs in the Objeds of Faith, than is to be found in fen- 
fible things : They have found many of the Promifcs made 
"good upon themfelves, in the aniwers of prayers, and in great 
. ddiverancei , which ftrongly perfwadcth them to believe the 
itft that are yet to be accomplifhcd. And ixfttiincc is. a vttf 
fov^ftfuUndfatiifyingw^yoi conviAion. He thufal^tb^ as 
it were, the (irfl irui«s^ rheearneft, and the beginnings of Hea* 
Ten already inhisibul, will more eaHly ^nd affiircdiy believe 
chat there is a*Hea ven hereafter- [^ff^t ks»w thiA the Son tf^S^d 
wcmt^ tndbgtbgiviHus0n otHSerftmUmg^^ tkat.wtmgyl^m 
bmtkdt istrme^ Mdtn sri inbimtbrn ittrutf even in bk 
Son Jefm Cbrift : 7b k k tbt trut God and ttenal hfe^ ] t Joh . 
5.20. [He tbjt bdicvetb on tbt Son batb tbt wiim^fs in bimfcff^ 
VetC 10.3 There is ib great a Uk/nifi of the holy and beavemfy 
nsfuro in the Saints, to the b^ftyinly life that God hath promi*' 
ftd, that ttakes it <he more ealHy briicved* 

4* And it eiroredingly helpeth our Belief of the life tbatV 
yet unfeef}, to find that Niirvre affbrdeth us undeniable Argu- 
ikicnts to prove a future Happitiefs and Mifery^' Reward an4 
Puniflimenr, in the general V yea and in ipecial, that the Ls9# 
and FfuifioH of God la this Reward \ and that the efle^ of 
his diffleafnr^ are this Punifliment : Nothing more dear and 
ceittin than that tbtre k a God, (He muft be a fool indeed that 
dare deny it, P/«/. 14. i .^ as ilfo that this God ia tte Oeatour 
bfrhe rational nittttre,ind Hath the abfolute right of So^rtfaign^ 
Gdvernoicnt : ihd therefore that the ratioBal Cretrute oweih^ 
him the moS full and abfolute obedience, and deferveth pu* 
nifliniciit if he difobcy. And it*! moftjdcat that infinite good- 

. ' neG 



The Life' of. Faith. 



nefi (hould be loved above all finite impctkdt created good : 

And ii*s clear that the rational natureis(b formed, that with- 

out the bofis gnd fears of another life, the world neirher at, 

nor eyer ir/r;, nor f by ordinary vifible means) ctn b: well 

"governed) (^fuppofing Qodtowork on man according to 

' his nature.^ And itia moA certain that it con(ifteth nor with 

infinite wifdom, power and goodnefs, to be put to rule the 

world in all agfS) by fraud and fa!(hood. And it if ccrtaiq 

that Heathens do for the mod part through the world, by the 

light of nature, acknowledge a life of joy ^ or mifery to come: 

And the moft hardened Atheifis, or Infidels muficonfcft, that 

\f<ir ought tbtyJ^om tbite may ht finch a hfeQ it being impofEble 

tney Qiould know or piov&the contrary. And it is mod cer- 

caiathat the nuetptMilityot pgihility ofa Heaven and Hell, 

' (be!ng matters of fuch unfpeakable concernment) ftould in 

reafoncomoiandourutmoli ^ilrgoice to the hazard or loft 

of the tranfitory vanities below : and confequently that t holy 

diligent preparation for another life» is ndturnlly the dutycf 

the rriffaiitfi/^ creature. AnditV as furc that God hath not 

made our ntture in vain » nor fct us on a Ii(e of vain impley* 

qientSy nor made ii our bufinefs ia the world toftck aitei 

that which can never be attained. 

^ Theft things, and much ihore, do (hew fhaf nature afford- 
ctK us (b full a tc.(iimony of the life to come that% yet iovifible, 
that it exceedingly helpetb. lu in briieving the fupernatural 
revelation of it, wKich i^ more fulK 

5. And though ir« have not fern (he ohjtStt of our fditb^ 
yet thoft that have given us their infallible teAimony by infal- 
lible means /have /ee;i what they teAificd. Though [no man 
hmhfctn God at ^ any iime^ yet the only hegoxnn Son tphicb is in 
tbeh9fomoftbiEath€f^ Mjk declared bimy ]oh i»l8.QFrr/(y» 
vrrr^, (faith our Lord/ 9e ^eak^tbat vpe J^Hoir^ and tefiipe 
tigt wpt havefeen'] Joh. j. 1 1. Vcef, 31,32. [^He that cometb 
from Heaven is above ap^ andtpbatbebatbfeen and beard thai 
be teflifieibr] ChriA that hath told us faw the things that we 
have notleen : and you wjU believe booeA men that fpcakro 
you of what they were eye-witncflis of. And the Difciplespsr 
the p^(bn, the transfiguration, and the nairacles of ^hriA. 
lofbmuch that JoibM thus beginnech his EfHAle, i Cor. 1.1,2,3. 

[Jbaf 



9 Tie Life vf Faith. 



\^hi^t »kich vPM fr^m the, htgmniug which fPi hjvi bf4rd^ 
t^bicb v^ebsve feeAVisb ourejes^ ffpbicb tPc bdve loifk^^dnpiH 
snd^vr bands hdvebdndUd of the jyord<^lifey (for the lift wh 
WMnifffltd, and tPc have feen it^ and bear mtnffi, sndjhfvp it ta 
yoUy rfcjt ittrnil lift which was with the Father^ ned was m*. 
m/ifieduntous :) Ihat which ws havt fecn and heard dec lire 
we Ufstoyou.'] So Pjw/, i Cor. 9. i.Amlnoji an ApolHe f havt 
have I not fetnjtfm Cbrift mt Lord^ 1 Cor. 15 5 6,-. Qfff 
was feen ej Cephas y then of the twelve : after that bt w^s feem 
of above fivt hundred brethren at cnce^ of whom the greater part 
remain unto thit pre fern'] Hcb a. 3, 4 ^bi^ {jreat falvatign at 
firfibegantohe fpok^nby the Lord^ and was cenfiemtdto mlj 
thtm that bear dhim\ God alfo hearing them wit nep^^ hath witb 
fgns andwmdiTs, and with J&vtft miraeles and gifts of the befy 
Gboft, according to bit own will^i Pet. 1.16, i7{Ftr we havt not 
followed cunningly devifed fables^ vphen we made kpown unto you 
the pdwer and comhtjL of mtr Lord Jefm Cbrijl, but were eye- 
wixnejfes of bis Majeffy: Fer be received from GUthe Father bo* 
nour andghry^ where there camepeeb a voice to bim^ from the ex- 
cetent glory : thit is wty beloved SoM in whom I am wetpleafed : 
Ani this voice which carni from Heaven^ we heard when we 
were with him in the holy M^unt.^ And therefore when the 
Apofiles were commioded by thcif perrccutort, nor tofpea\at 
aV. orteacbintbenameofjefm^ they anrwered, {IFecannat 
hvtfpea\ the things which we bene feen and beard.^ hOti^. * 
]8> 20. So that much of the ob):As of our faith to us invi- 
fitle^ hivcjct hen feen by thofe chat hive inftrumrntally re-- 
vcalcd them \ and the glory of Haven it ftif is feen by many 
millions of fouls, that are now poiTcflfing tr. And the tradi- 
tion of thcTeftimony of the Apoftlcs unto us, is more full 
and fatisfadory, ihm the tradirfon of atiy Laws of the Land, 
or Hiftory of .the moft unqueftionable aflPiirs that have been 
done among the people of the earth : fts I have manifitfUd 
clfcwhcr:.) So that faith hath the infalhblc Tcftimony of God, 
and of them that hav^/r#if, and therefore is ro us inftcad of 
fight. 

6. Laftif, Even the enemy of faith himfelfdoth agiinfthit 
will confirm our faith by the violence and rage of malice, that 
kefiirrcth up 10 (he tingodUy againfi the life of faith and holt* 

nefii 



rh Life of Faith. 



ni&\ and by the iuiportunlry of his oppolitions «nd tempta- 
tions, difcovcriRg (hat it is not fof tiotliiug that he is fo mali- 
• ciouflyiblicttous^in-luftriQus, aod violent. 

And thus you fee how irmch/tfiti&hach^ that ihoild fully 

(atistie a rathndl man^ infl^dd of frefence^ hjpfi^^^ ^"^ fHi^^ 

If any fhallticic favv [But why ipjuU not God Lt us b.rjt 

\ ^fig^t of^fiiAVin or Hr(/, %»htn be aldnot but k^vi^ tlat it 

would more gintraly dfdcettkin'ybavefrevaiUdforthe c^^iv^r^ 

ft$H Ayid^slvtitkn of the tV(^rld: Voib be invy us tbe moji 'ffQu^i 

I atilvv^er) i. Whoartihou O man that ditputcft a^ind 
God? (hall (he thing (orm:d Gty to him that forn^:d if, Why 
had (hou made me thus > M ;ft God come down to the bar of 
man, to render an account or the i.afonof his work&? Why 
doyenot alfo ask him a rcafon ofthenaturCi iituacion, magni- 
tude, order, infljcnces, &c. of all the Scars, and Supenouf 
Orbs, and call him to an account for nil his works ? when ycc 
- there are (b many things in your own bodies, of which you 
little underAand the rearon# Is it not intoUcrable impudcncy, 
for fuch wornos as we, Co low, fo dark, to gueiiion the efcrnil 
God| concerning the reafon of his Laws and difpenfat ions ? 
Do we not fliamcfully forget our ignorafidy and our diftance ? 

2. But if yoii^mud have a reafon, let this, fuflice you: It is 
Bt that the Government of God be fuited to the natun. of the 
feafondbli fubjcA.And Reafgn'ii made to apjprchend more than 
we/««,and by reaching beyond/rxp, to carry us to feek things 
higher and better than/rnp can reach. If you would have a 
man underAand no more than be /rf5, ybu would aloooft 
cqualiie a mfe man and a/oo/, and make a man too likt i h^fi* 
Even in worldly^eiatters, you will venture upon the gt eateft 
cofl and pains for ^he things that youfrenof^nor ever pir. He 
I \ that hath a journey fo go to a place that he ntutr pir, will 

not think that a fufficient reafon tb ftay at home. The Mer- 
chant wiU fail 1000 mites to t Laqdi and for t Q)mmodity, 
that be 9Uverf£wM\x& the Husbandnunprthc Udrvefi before 
he plow his Land,and fbw his feed M4afk the fick man/<rr/,thu 
he hath health before be ufe the means to get it > Muft the 
Soaldicrfir# that he hath the viftory before he fight ? You 
woiild take /Mclr^conceits in worldly matters to be the fym- 

C ptoms 



1 



lo 



Tke Lift of Faith. 



ptomsofdiltradion : And will you cheri(h thtm whciethcy 
arc mod pernicioui ? Hath God made man for any end^ or for 
none f limnt^ he is made in vain t If for MHy^ no rcafon can 
cxpeA that he Ihouldye^ his endy before he uft tht mtMni^ and 
fee his borne before he begin to travel towards it. When chil- 
dren firft go to School, they do not pe or enjoy the learning 
and wifdom which by time and labour they muft attain. You 
willprovide for the children which you are like to have be* 
fore you fee them^ To look th^t fight which is omt fruitim it 
felf, (hould go before a holy life, is toexpe6k thcendhcbiQ 
we will u(c the necejfary means. You fee here m the govern- 
ment of the world, that it is things unfeen thtt arc the tnflru* 
mcntsofrnle, and motives of obedience. Shall no man be 
leflrained from felony or murders^ but he that feeth the AP 
flzes or the Gallows i It is enough that hefoffpeth them, as 
being made known by the Laws. 

It would be no difcriminatiin of the gl^$d and bad^ the t^lfc 
and /00/i/K^, if the reward and ponifiioEient muft he feen f what 
thtdPfo mad as to fteal at the Galldws» or before the Judge i 
The baled habits would be rtftrained from a6ling» if the re- 
ward and pimiihment were in fight. The moA beaftly drun- 
kard wouM not be drunk > the filthy fornicator would forbear 
his hift > the malicious enemy of godlinefi would forbear theif 
calumnies and perfecutions, if Heaven and Hell were open to 
their fight. No man will play the adulterer in the face of the 
Aflembly : The chaQ and unchafl (cem there alike : And (q 
^hey would do if they faw the face of the moft dreadful God. 
Ko thanks to any of yoir all to be g§dly if Heaven were to be 
prcfintly feen ? or to fofbiafy^ur fin, if you fayr Het fire, God 
will have a mccter way of tryal : You (hdW believe h^sf^omifes^ 
if ever you wilt hate the benefit^ mi believe his thfedimgs, if 
ever you will efcafe tie threatnei evil. 



, «» k. > 






G tl AiV. 



Tie Lifi ifFiHb. !■ 



CHAP. 2. 

Some Ufck, 

Vfi I. ^npHis being the ntture and uft of Ftitbii to •f>prc* 
J hcnd thing! mbftnt as if they were frtfcnt , and 
things vnfan^ as if they were vifiiJe before dUT cf cf » you may 
hence undcrftand the nature of Cbr^futy^ and if^bdt it is to he 
d true Believtr. Vetily^ it is another matter than xht dYcaming, 
fclf-deceiviag world inugineth. Hypocrites thihk that they 
arcChriAians indeed^ becauie^hcy fiaVc entertained a fuper* 
ficial Qpnieny chat there is t Chritt) an immortality of fouls, 
a Kefuf redion, a Heaven and a Hdl \ though chtir lifcs bear 
witncfS) thac this is not a /wisg^ and (ffrStnd faith ^ but it it 
tfaett fenfitiifi JgenUies oind itHertft that arc predntinimti^ and 
are tlhc bygs of their hearts. Akft, a httic observation may fell 
them, thatflotffithftandrngii.eiff moft confident pretentions 
to Chrinianicy, they are utterly nlhacquainttd with the Chri* 
flitnlife. Would they /ii^c as thfcy do, fill woridly^carrBsafid 
pampering of the fleflb, and i*gk^ df God and the 4i(e to 
come^ if they pir the flings ivhkh chcy rsythcy 4o ifetkifel 
Oould thty be fentual, ungodly and fccnfe, if they bad tbith 
thac/ert;*^ in^ad cf figbx f 

Would you koow who it is that is the Chttftian indeed ? 
]• Htu one tl)9t Imtb^i^ivkfamc mtiafbre) us^ff be faw the 
Lard: Believing in that 6(?i that di»eJktbin^klriMc€€fJtUe 
lights that cannot be /«#« by nfeoMalt yes, he liVeth asbtforfe 
his face. He fpcaksv he Iprayc^, he thinks^ he deds with nnfen^ 
as if he (aw the Lord Oand by. No wondci therefore if hir 
do it with reverence imd holy ftgr. No wonder if -lie iMrke 
K^cr of tbe fmiles ot frowAt jof'jnoftil man^ than nth^ti do 
that fee ni^nehighcf > and ifjifcobferteiTot fheloftnr df world- 
ly dignity, orflvfliiy beauty^ wifdoki ot vain-gtory, bifbre 
the tranfccndcnt inconf^rehiefldiblc.l^bt, to which the Son it 
fclf is darknefs. Whence M^eth tbeis JkiU with Gad, Pfa!. 
li^^' ilVe fets the Lord aimuet b^oreiif^^ Udmf): bt4e ^ 
hnri^btbdnd^ beknannufd^ Pfal. i(i« 8. AndthereriMe the 
Ufe of Believers if oft called^ a tpalkpfg vehb<h^f and ^tvMikjng 

C a hifere 



f2 ^' "^te Lif& of Faith. 



beffuGod^ tsGtn. 5. 22, 24. ic6>9' & 17. i. inthecafeof 
HtHochy No0ky and AhrJbam* All tin day Jotb he wait en Goi^ 
Prila5«5. Icnagine your (elves what minncr of pcclbn he 
muft be that fees the LoTd\ and coRclude that fuch (in hit 
mcafure) is the true believer. For by feitb be feetb him that 
ieiftpfible ftotheeyeof fenfe^ and therefore can foifake the 
glory and pleafurea of the world, and fearcth not the wrath of 
Princes, ai it*s £iid of Mo fiS^ Heb. 1 1. 27. 

2. The Believer is one that Iheth m a Cbrifi mhem he m^ 
vfffafB^f Mndtrnltetbinhim^ Mdkerethto him, acknowtedgetK. 
his benefits, leueth htoi, and rcjiyceib in htm, as if he had; 
feen him with his ey<$. Thb is the fii^h which Peter calls 
mare freckus thgn prifii^ gold% that maketh us hvt him 
wbmnwt have tfot ften^ «iti in whem though mte vnfee htm 
net^ yet believing vferejoycey mkh unf^akfUe sni glerlous joy^ 
1 Pet. I. S. Cbrifi dmelltth in his he^pt by faith h not only by hi 
S fir it y but ohfeSively ^ as our deareA abfent friend, doth dwell 
in oar eftimation and a/TeAion, £p^f^ 3. 17. O that the mt- 
fcirable Infidels of the world, had the eyes^ the bewrts^ the ex^ 
f^riemes of the true btlicver ! Then they that with Thomas 
tell thoft that have feen him, [^Excefi t may fee and feel^ I 
mill net believe'] wiU be forced to cry out, (^My LndMdftty 

6^^ 3 }^^' ^^' ^S» ^^* 

3. A Believer is one that jtf^ettFol' tire mmtby his invifyfle 

infiJe^ and not by outward appearances with a fleibly worldly 
)i|dgemcnt. Hefteth by faith a greater ugltnefi in fin, than in 
aoy the moft deformed monAer. When the unbeliever faith; 
what harm is it to pleafe my)fc/l^, in eafe,- or pride, or meat 
and drink, or luflful wantonneft > the believer takes it as the 
qqeAionofa fool, that fliould ask (^what harm is it to take a 
dram of Mercury or Arfenick ^3 He/errlr the vicioM/ evt/, and 
fofcfeeth tbcconfequentf mn/ Vvi/, by the eye of faith. And- 
tl^i^refora it is that he pittieth the ungodly, when they pitty 
not themlelves, and fpeaks to them oft with a tender heart in 
cQmpaffion of their mifery, and perhaps weeps over them (as 
P4ii/, Phil. 3. iS,ip.) when he cannot prevail) when they 
w^cpnotforthemftlver, but hate his love, and (com his pitty, 
and bid him keep his kmcntations for luoAlf » becauft they 
(ce not what h^ fees* 

Hi 



T%e Lifk €fPaHh. 15 



^ He ftcth alio the mward beauty of (he Sainrs, (as it (hinetb 
forth tD the liottnefi of their trves) and chrough all their fordid 
fnft} and c^mtmft^ bcholdeth the image of God upon tliem. 
For he fudgeth nor cAfin or bdintfi as they now appear to the 
diiraAed world » bur as they will be judged of at the daf 
wittch be forefireth -, when fin w^t be the ffi^mt^ aud hotincfr 
the honoured and di fired fiatc. 

He ctn fee Chrift in his poor defpifcd members, and love 
Ood in thofe that are made as the fcom and ofFfcourit^g of all 
things, by the mtlignant unbelieving world. He admire th the 
excelleney andhappmcfsof thofir, that are mtde the laughing* 
flock of the ungodly : and accounteth the Saints the m^ft ean 
cfUitnon mrtb, Pfal 16:2. and had rather be one of their 
cotnmpnion in raggs, than fit with Priitces^that are naked 
within, and void of the true and durable glory; He fudgeth 
t>f men as he pcrceiveth them to have more or left of CfiriA. 
The worth cf a man is not obvious to the (enfe You lee 
hiMflMturty CimfUxion and his chtbs \ but as you fee not his 
IcMrmng or skill in any Art whatfoevcr, fo you fee not his ^r^ce 
and heavenly mind. k9thcf$ul'it fcif, fo the finM defwrmity^ 
and the holy hemify of it, tre to ni invifiUe, and perceived on- 
ly -by their fruits, and by theeyeof faith, which feeth things 
as God reveals them. And therefore in the eyes of a true Be- 
If ever, a vile ferfsn is cnummi \ hut ht Umwttth thife that 
fur the Lord^ Pfal. 1 5. 4. 

4. A true Believer doth frtl;, # hgffinefs whicb he never 
/nr, md tbgt witb grenier elttmntiin Md refetutien^ tbdn b^ 
feek^s the m^ excellent tbings, tbdt be batb feen. In all his 
prayers,' his labours, and his rufferings, \ti»lknunfeeh Glgty 
that he feeks : he feetb not the Glory of God, nor the glori* 
fied Redeeoier, nor the world of Angels, and perfeftedfpi- 
tits of the |uft : -but he kpomtbhj fattb^ that fucb a God» 
liidi a Glory, fiich a world as this fbere ie^ as certain ks if his 
eyes had (ecn it. And therefore he provides, he lives, he 
hopes, he waits, for thisfMjfeeii flate of Ijptrttaal Uifr; eoiH 
temning all the weakh and ^ory, chat f^t can* reach in^octi^ 
pariibn thereof* He believeth what hejJMI/cr 1 and%hlrifi»t!tf 
ftrives that he 1119 fee it. h^s femethhig aboVctlieSQb, iaifd ^ 
all that mortaleycs canfec, which isthe^, the bepi, tha 

C 3 fertm - 



tmmm 



1^ The Ujt €^ fMth. 



frtun of a believer, without which all is nothing to htm > 
and for which he Ciadei and (ravels here, as worldlings do for 
worldly things, Msttb. 6, ao, 21. CiL 3. i.f hil, 3. 20. 

5. A true Bcltevei iorir sll bis lije frefsrc for dd^y tbAtis 
yit to camty and for an account of all the f auagcs of bis hk^ 
though he hath nothing but (he Woid of God, to afTure hiaa 
of it. And therefore he lives as one that is hading to the 
prefeoce of bis Jadge « and he contrivcth his aAairs, and dif- 
pofeth of his worldly riches, as one that looks to bear of it 
again, and as one that remembrcth the fudge is Mt tbe ioor^ 
Jaoics $ . 9« He rather asketh^ {[what life, what words, what 
aftions, what way of ufmg oiy eftate and intereft, wiM be 
fweetcft to me in the review, and will be beft at laft when I 
muft acGOidingly receive my doom ?] ^^an £what is moft 
jpieaiant to my flefli ? and what will ingtatiate me moft with 
men } and what will accommodate me beft at pre(cnt ? and 
fetmehigheftin the world ?3 ^^^ therefore it is, that he 
fnttieththe ungodly even in the height of their profpcriry^ 
and is (b earneft (though it otfend them) toprooure their re^ 
covery^ as knowii^ that how fecure fbcver they are now, 
they mufk gm am acenma to bim tbat is ready to judge tbe 
fikl{ and tbe dead, 1 Per. 4.5. and that then the^afe wUl 
be altered with theprcfuoDpraoos wot Id. 

6. Ltftly, A true believer is 0iin^i</ to prevent a tifreatned 
mlfery tpbleb be never felt y and is awakened by holy fear Co 
fye firem $he tpratb te come, and is ito.juftrious to elcape that 
fUee ef torment whrchhe never ia w, as if he^ad £;cn it with 
his eyes. When he heareth but the foiind i^ tbe trumpet, he 
takgi tfiamhtg that be m^ faive bis fetidly Ezek. $3«4. The eviU 
that 9Lttberefelt and/^eif, are not fo dreadful to him, as tho£e 
thathenrver/iiir ar/r/r. He is not fo careful and re(blute, to 
avofdtheruineofhiscftateorname) or to avoid thie pUgue^ 
Oi fword, or famine, or the (corching Aut^tij or death) or tor* 
snenta,. ^s .he is to avoid, the endicis tormenta, which jarc 
tbieatned by theirighteoiis God. It is a greater mifery in his 
e^ot, . to l>ift rfialfy ttndone ^or ever^ than [^^mingly only for s 
^^iiW^^oh^i^^ftoifhy God, than by aUthe world* and 
IP ile ifijHel),^. ch4n rt^.^ifipcr any tenoporal calamity. And 

tt^HrdJHihfitc^^ytmoff. wddoihmoreto afoidit> and is 

more 






7kt Life of f aith. 15 

ni\ore caft dbwn by tlie fcars of Gods difpk^ure, rhtn by the 
feclingf of thcfe picfent fafferings. As Noah did for his prr^ 
ferratfon (torn the threatncd deluge, fo doth the true Believer 
for his prefcrration firom everlafting wrath, Htb. 1 1. 7. \By 
faith N^dhhmgwarnei of God of things notfeen us ytf^ moved 
PfrthfeaTy frefsred an Ar^ , to tht faving ef his houfe^ hy the 
i^hieb kt condemned the tPrrld^ and became heir of the righteostf^ 
rnfs^ tphieh is by faith.'] God firft givetb warning e^ the flood: 
NoMh belteveth ir : not with a hfelejs^ but a working faith : 
that firft moired in him a ftirpreferving fear : This fear 
mortthNtghtocbcy the Lord in theuie of means, and to 
prrpare the Ark 9 and all this was, to fave himreif aod his 
houfc from a flood, that was u yet anfcen,afld of which in na* 
rare there was no appearance* Thus doth God warn the (in- 
ibl world, of the day of judgertient, and the ffre that 1$ un* • 
qufnchaUe s and true believsrs take bis warning h and believing 
that which they cannot fee^ by jear they are moved to flye to 
Chrift, and ufe his means to fcape the threafned calaiBity. By 
this they become the heirs of fibul Kighteoufnefi which is by 
fM$hj emd condemn the unbelieving carelefi worlds that tiki 
flot the watning, and ufe not the remedy. 

By ihif lime you may fee that the Life of Parch is quite 
another tbing, than the fifr/f/s s^i^ii^ of nrmtcimdcs that call 
f iiemfelves believtrs. To (ay il believe there is a God^ a Chr^^ 
aHeat^en^sHell,! is as eafie Hie is common. Butthe/iritibof 
thcimgodly tsbutanuneflPcAaaldrcam. To dream that you 
atv fighting, wins no vtAorks : To dream that you are eat- 
>i%i gets no -ftrength. To dream that you are running, rtdtf 
tio ground: To dretm that yoa are plowing, or (owing, or 
retpittg, procureth but i firuirlc6 harvefl^^ And to dream* 
that yoa arc Princes, nnay confift with beggery. if you do 
any morethanirrtffMOfH^^fvnf and Helt^ )^wisit th»t yoa ^ 
f!if not, and make it fiot appear by the diligence of yfHir 
Itres, and the fervour of your duties , aii4 tht (erioufnefs of 
your endeavours, that fueh wondetfiii unexpreflibte ovet* 
pbwerf^g th^Ttgs, are indteed the matrerscf your belief? As 
you IsNcfdni foult , take heed feft you take tn i^age of faith 
to be the th?ng it fclf. Faith fef s on woirti the powcts oif the 

ibul, for d\c obtttBing of (hat jjoyi ttid the cfcapiiig of thac 

mifciy 



1 6 ihe Ufs tf 



mifciy which you believe. But the im^e of faich in (elf- de- 
ceivers, nc\xhti»4rwii€ii}T works : i< conqucreth noii&CixU 
tit$\ ifiiirsnocuprofAithf^lduty. lt\ blind^ and therefore 
fifth ^01 God ^ aod howihen ihouldhc be feared and loved f 
I, fttth not HfU^ tad there fore the (cnfclefs Ibul goes on as 
ieatkfly and merrtly ro the unqucrchabk fire, as it he were 
jntherdifcU way. Thii image of faith annihhreth the cnoft 
f}orci}t obf.^s, as CO any due ionprcffion CO (b^ faul. God is 
^ lu} Gcd , and Heaven as do H avcn, to chefe ititMgmdrf 
ChrifiuHS. If 1 Prince be in the room, an image revercnccth 
himAor: If mulick andfcaltingbcchcre^ an image Ands no 
f^Icafurein them. If (ire and fword be there, an image fears 
xhcmnot. You may perceive by the fenieleis ncglcdful car* 
riage of ungodly men, that chcy p# not by faith the God that 
they (hould love and fear » the Heaven that they (ho Ad feck 
and wait far y or the Hell that they (hould with all poffible 
care avoid. He is indeed the true Believer that (allowing tht ' 
difference of degrees) doth pray as if he (aw the Lord • and . 
Ipeak and live as alwaics in his prefence ^ and redeem his tinM 
IS if he were to die to morrow, or as one that feeth death ap- ^ 
proach, and ready to lay hands upon him % that begs and cries 
to God in prayer, ai one that fstrftitb the day of judgement y 
and the endleis joy or milery that followeth : that befiirrcth 
him for evcrlafling life, as one thatyrrrib Heaven and Hell, by 
the eye of faith. Faith is a (crious apprcheniion, and cauftth 
a (crious convcrfation ; for it is inftead o( fight and frefence. 

From all this yiMi may eaftly and certainly infer, i. That 
frwffii/r&isa Jewel, rare and precious': and not fo common 
as nominal carelefs ChriAians think. What fay they. Are we 
not 011 bilievtrtf Willjou makf Infidfls of M that mu n§t 
SMtHis i AXi none Cbrifiimis, but tbofe that live f^ firiBly i 
Anfwer, I know they are not Ufidtl% by prefiffion : but what 
they are indeed, and what God will take thetn for. you may 
(bon perceive, by comparing the de(cription of faith, with the 
infcription legible on their lives. iCt common to fay, / de 
htUivt : but is it common to find men, ftdy and live as thoic 
that do believe indeed ? It is both in worlu of elisrit} and of 
fiety^ ihztM Jiving faitb will (hew it felf. I will not therefore 
contend about the name ; If you are ung^dfy^ ur^ttfi^ ot 

uncbgrit0blf^ 



Tie Life of Faith, 1 7 

*i/ifcifr^if«(/^, and yet will call yout TcItcs BtlUvirs^ you may . 
keep thtififmf/andfec whether it will fave you. Have yoii 
forgotten how this ca(e is detr rmined by the holy Ghoft hia:*!; 
ttlfy Jsmei 2. 1 4, &e. fP'kdt doth it frojit my Bretbren^ if a wmh 
fsy^ be . batb fgitb^ and bgnb n^t n^orki ' CsnfMitbJavt bim f 
Faitb fit bath n^ vctki » diad^ being dine. Tbou believift 
\bMt tbeti is one God : tbiU doft Will: tbe T> evils glfo believe 
Md tremble, lifucbs belief ht it, that thou glorieft in, it^s 
not dcnyed Chet ! But vpjU tbou kp^w^ ob vain ntan^ tbat 
fditb whbout tPofki '* ^^^-^ &^ '♦ ^h^'^ '(/^ where there is 
tio motion f Had you that Faitb that is ioAead of figbt^ it 
would make you nlAre foRcitcvs for the tbings unfeen^ than 
you arc for the viftbU trifles of this world. 

a. And hence you may obftrve, that mofl true B lievers 
nre v^eak^ in Faitb. Alas, how far do we all fall (hoct of the 
lave^and zeal, and care, and diligence, which we (bould have 
if we had but cnce bebeld tht things which wc (|o believe f 
Alas, how dead are our afTcftions ? how flat are our duties^ 
howcold^ and how JIow arc our endeavours > how unpro* 
.finable are our lives, in coipparilbn of what one bourj figbtof 
Heavin m J Hftf would make them be) O what a corofcrc- 
. able conv<r(e would it be, if I might b^f joyn in prayer, 
praife, and holy conference oneway or hour, with aper(bii 
that had feen tbt Lord^ and been in Heaven, and born a parr in 
the Angelical Praifcs ! Were our Congregations compofed of 
fuch perfods, what manner of wotfliip would they perform 
to God f How unlike would their heavenly ravi(hin£ exprtf- 
(ions be to thefe our flcepy heardeCs duties > Were Heaven 
open to the view of all this Congregation while I am fpeaking 
to yoli, or when we arc fpeaking in prayer and praiie to God, 
im tgine your felves what a change it would mike upon tjie 
bcftof us in our fci vices! What apprehenfions, what aflPe- 
dions, what refblutions it would raifc ( and what a p; fture it 
would caft us all into ! And do w<i not all profcfs to believe 
thefe things, as revealed from Heaven by the infallible God > 
Do we not fay, that fuch a Divine Revelation is as Cure as if 
the things were in themfelvcs laid open to our fight?; Why 
then are wenomore'affeAed with them > Why are we no ^ 
more tranlported by them } Why do they no more command 

D out • 



^ 



, ji 

18 - The Lift of Faith. .)^ 



OUT fouls, andltir Up our faculties (o the moft vigorotts tn^ 
lively txcrcirc ? and call thctn oA* frotn things that are 
liottous cojifiderablr, nor fit to have one glance of the eye 
^f our obfcrvation, nor a regardful thought^ nor the leaft 
a'flcdion, unlefs ai (hey fubfervethefegjreater things > When 
you obfei ve how much^ in your felves and others^ the franoe 
of your fouls in holy diity, and the tenour of your lives to* 
wards God and man, do diflfer from what they would be^if 
you had pin the things that you believe, let it mind you~ 
of the great impeifc^ion of faith, and humble us all in the 
fenfe of our imbecility. For though I ]y)ow that the moft 
fiffiQ Fdkb^ is not aft to raife lych bigb tffiQi9m in iegftt^ as 
(ball be raifed by the hatificMlyifion in the glorified, and at 
ffefent intuition noir would raife, if we could attain it i yet 
feeing Faith hath as pre an Ob jcd and Revelation ai fight it 
felf, though the mgnntr of apprtheniion be Itfi affeQing^ it 
fhould do tnuch more with us than it doth, and bring us 
nearer $0 fuch 0J3f;QioMs snd nfolutions , #1 figkt mould 
eanft. 

Vfe 2. If Faith be given us to make things to e^e u if 
itVxy were at i^W, and things unfrm as if we [mip tbem^ yovi 
triiy (ce from hence, i. 7btreafon of that boh ftrioufn/fi]^ 
BtUivtTs^ which tbi miffdly totnt. 2. And tibe region ipiy 
ibi ungodly wunt it. 3. And wby tbtywondtr itf^ and diftafg 
and deride tbie feriom diligena of the Saints. 

I, Would you make it any matter pfvPendeTy for men to 
be more carefuKof their fouls, more fervent in their requefls 
to God, more fearful of offending him, and more Uboriour 
in all holy preparation for ttemal life, than the holicft and pre* 
' cifeft perfen that you know in all (he worlds if fo be that Hr^- 
ven and Hill vhto fun to them > Would you not rather .won- 
der at the dulmfs and eoldnefsy and negligence of the hefty and 
that they are not far more holy aqd diligent than they arc, 
if you and they did fee tbefe tbingil Why then do you not 
ceafe your vfonderinz at their diligence f Do yoa not know 
that they are men, tnat &jve/ei» tibe Lord^ whom they daily 
(erve ? and /eeM the^/«ry which they daily fcek ? and feen tbe 
place ofjorm$nts which they fly from ? By Faitb in ihtgUfi 
of Divine Eevelations they have feen them. 

a* And 



• « 



K 



'\ 



The.Lrfe of Faith. i9 



%. And the icafoir why the carticfi vpttld arc not is dili- 
%tnt^%ndho\j uBelieviTs^ isbeciufe thry htve nor this cyt 
of Faith, indnevor fiiw tifpSt powerful obfc^s, chat Be- 
lievers (cc Hid you tbtir tyes^ you would have their ketfU 
udUvij. O chat the Lord would but illuminate you/and 
gi?e you (ucb a fight of the chiogs vnfeew^ as every true Be- 
li$per hath ! What i happy change would it make upon you t 
Then inflead of your deriding or oppofing it^ we ftiould have 
youf company in the holy path : You would then be (uch 
youa fcWeSt ai you now deride. If you faw what they frr^ 
yo^ would i» as theyi^. When the heavenly light had ap« 
peared unto 54ir/, he ceafeth perfccuting, anderqairca what 
Chiifi would have himio do, that he might be fuch a one aa 
hf bad pcrftcuted : And when the fcalea fell from his eyes, 
hefalla to pnyer, and gets ai^ong the Muvns whom he had 
peifixutedt and labourccfa and fuftreth more than they. 

3, But till this light vpeat to your darkned fouls, you can* 

not'lcc the rciibiis of a holy heavenly Ifc : and therefore you 

vrill think it hypocciiie) or pride, or fancy, ar\d imagination, 

Of fba GaohOinafiof cxackt brained ftlf conceited nxn. If you 

fees man dor«vcyencc to a Prince^ and the Prince himfclf 

WCf« invifiUe to you, would you not take him for a mad 

naoi and lay that he cringed to the ftoob or chairs, or 

bpwfd to apoAi or complemented with his fliadow > If you 

iaw a mam adien in eating and drinking, and fee not the 

nmt MtA 4rink it (elf, would you not thmk him mad i U 

fpa heaid men lau^ and heu not fo much as the voice of 

i&in thnt gives the jeaft, would you not imyginerhem to be 

biaiii*fick f If yoa fee men dance, and hear not the muGck i 

if ynu fee a Laboiirer threfliing, br reaping, or mowing, and 

(^no Qan»offgsafi bafbtehim^ if you fee a Souldicr fights 

ii^fcv hbhis, and fee noemany that he spends his ftrpafcs 

upon^ will you not cakft all thafelor men diftrafted f Why 

this u the cafe bktwecn yott ind the true Believen. You fee 

thcM reverently wodhip God, bat yoa fee not the Majeffy 

whkh they twQiAdp^ aa they do: You fee them asbufie for 

the feving of dietr iouIsy «s if a« hundred lives lay oin it > bat 

yottfi^ooethe HcH^kom wluch they lly^'northie lleivcii 

chsy feck4 and ftmfkm yoa natrvel why they make fo ' 

J) a mudi 



lo The Life of Fditb. 



cnuch ado about the matters of their falvation \ and why ' 
they cannot do as others, and make as light of Chrift and 
Heaven^ as they that dcHre to be excufed^ and think they 
have more needful things to mind. But did you fn with the 
eyes of a true Bclicvcr» and Wcre the amizing things that God 
hith leveiled to us» but open to your fight^ how quickly 
would you be fatiificd, and fooner mock at the diligence ofa 
drowning man, that is flriving for his life, or at the labour of 
the City, when they are buiily quenching the flimei in their 
habitations, than mock at them that are driving for the ever* 
lading life, md praying and iaboufing againft tb« ever- 
burning flames ? 

Howfoon would you turn your admiration, againff^chc- 
flupidity of the caielefs world, and wonder more that ever 
men that hear the Scriptures, and fee with their eyes the 
works of God, can makefo hght of matters of fuch cmfpeak*: 
able eternal conftquence I Did you btft ft% Htsvm MniUtU^ 
it would amaze ydu to think that ever mM^^ yea fo^i^Huy^' 
and {opcming wife^ ihould wilfully run into orerlafting fire,, 
and fell their fouls at (b low a rate, as if it were as eafic to br 
in HcU as in an Ale-houfe, and Heaven wrre no better than a 
beaflly luft ? O then with what aflontfbment would yoa 
think / [Is this the fire that (inners do fo little fear > Is this 
the glory that is fo ncgledcd i ] You would then fee that; 
the madnefs of the ungodly is the wonder. 

Vfe 3. By this time I (hould think that (bme of your own^* 
Confcicnces have prevented me, intheZ//i ef ExsmhMm^ 
which I am next to call you to. I hope while I have been 
holding you the glaiSi you have not turned away your facea> 
nor (hut your eyes : But that you have becnjai^ii^ year 
filvts by the light which hath been let up before you. Have 
not fome of your consciences (ayd4if this time Clf this be the 
future and ufe of Faith, to make things' unfcen, as if we law 
them, whatadefolatecafethenismy foul sn?- how void of 
fgitbi how faWoili^Utyf how far from the ttyth and 
fmtf of Cbrifiianiiy f How dangerbufly have I long de- 
ceived my fclf^ in calling my felf a true Chrtftian, and pretend* 
ing to be a true Believer ? When I never knew the. £/r ef 

id 



iMi but took t dad opinion^ biedonly bj education^ aw 

li '^ - ■ • • , . the 



c. 



Tie Life if T ait b, n 



«^ 



the cttftom of the Countrey Mead of it) link did I thiDk 
that I had been an lofidel at the heart, while I Co confidently 
laid eUim to the name of a Believer \ Alas, how far have I 
been from living, as one that ftttb the things that he froftf- 
fitbt$ 'B''luvif^ If (bmeof your con(ciences be not thus con- 
vinced, and perceive not yet your want of faith,^ I fear it is bc« 
caufe they utfedred^ or i^JUef. 

But if yet cwfcience have not begun to plead this cauie 
againft you, kt a^f begin to pkad it with yom C6nfeietice$ : 
Are you Believers f Do yayxUvetbi life ef Faitb^ or iiot? Da 
you live ufm tbitegs tbg$ enre unfeenj or upon the prdent vi- 
fibk baits of (cnfuaUty ? That you niay not turn away your 
ears, or hear me with a fluggiQi fenflefs mind, kt me tell you 
firft, how nearly it concerneth yon, to get this Qaeflion 
foundly anfwered « and then, that youaay not be deceived^ 
kt me help you toward the true relblution. 

1. And for the firft, you may perceive by what is did , that 
fiving Faith is not (b common, as thoTe that know not the 
nature of it, do imagine. [^At membsu mt finfb^']t Thef.}.a. 
O what abundance do deceive theiinlelves with Names^ and 
jftewi, and t disd OfSMtm^ and eupmsey^ Ailigm^ tnd Cake 
tbdcfotthcHfe^ffsitb! . 

2. Till yoii have this faitb^ you have no fiecisl inter^ in ' 
Ckrift. 1 1 is only Believtrs that are united to bkn^ and are hit 
living hkmbersi and it is by faitb th^t be dwehib in our 
begfU^ and that we live in him, Ef buf.^. jy. GeJ. % 20. In 
vain do you boaft of Chrift, if you are not true Believers. You > 
have no part or portion in him :.None of hisfpecial Benefits 
are yours, till you have this living working Faith. 

- 3« Youafeflittin the fiateofefnnttyto God, and smfVtfsjy- 
€iled to him, while you are unbelievers. For you can have us 
foMco with God^ nor ucctfiunH bie fiivour, but by Chrift, 
Rmu. 5, 1, 2i 3,4^ Efbef. a- i^y i5i 17- And therefore you 
ma&eomefyfuitbio Cbrifiy before you can cswe by Cbr^uuio 
tbe Ftftibrr,as tl|o(e that have a fpecial interefitn his love. 

4*. Ttll you have this Fatth, you are faydcr ilr^ guilt sndhdd 
of in yeurfinsj and tinder the curfe and condemnation of the/ 
Law ^ . For these is no fufiificMon Oiforgiviji^fs^ but ky F^M^ 
Aft. 26 s8. Rom. 4, & 5, &c. 

^ D3 5TiU 

I 



2 2 5rA« Uje of Faith. 



mmHmtm 



n 



I 



', 



). Till yott have chMpMf^ Biliif^tkitigs Ufiftew^ you witi 
be eOTH^ mindidy wed hkvt a tatm^l tnd to tU yxxir •dioof^ 
which will mtke thoTc kobt €irr/, thti WMtnigty wtg^U^ mi 
tborccobc/[</K^/ythu mmeriOy^tthly: Ififlftui FsUb it it 
imfifi^U.u fUsfe Gid^ Ron. 8- 5f 8| 9* Pfov. 28. 9« 

Htb. it*<. 

6. Xaftly, Till you hive this thing Fsith^ you hive m 
rigktia Hesufiity not rov/^^ befs^ed if you die this hour. £<nr^ 
ei'tr Mawetkflfgt nrt ffri^.lna hapi evtris^ing lift: He tbgg 
bnlievttb on ^iiit, is nH cnuliwmfd: h$a ht thet hilitviik mtft^ m 
c^ndmmd slrtsdy : Hi thM Mitvnk m the S0Hy Initb tvtfUft- 
iug lift : mid he tbet htlinmb mt tht Sen^ /hell nH fie lift ^ for 
tbe mrgib 9f Gid eUdab m bim^ Job. 3. 16, 18, 36. 

You fee, if you. love yout fclircs, ic^conoerncth you, to try 
whttha y 00 use tt ue fidif Krs : Uiile6 you edie it for so m# 
difftrtnt things wheihef you live forever io Hemm or Htt i. 
icVbeQfor you to put the queftioo cloTe to your conlciencef 
fatttimefr Have yon chitf Faith that fovea ioftead of fight f 
Do you Qitry miibin jm the tmdmct ef $bitigi U9^€€% m^t the 
/ft<##if€r if i^erAwg^i whidi you fay yoabefe.feri Did yoii 
Imtw m what uuincr this quefiion niuft be pot and detca* 
mincd at judgement, and bow all your comfort will than 4e» 
pend upon the Mfwcr, and how near that day is, whtn yoa 
naufi aU be lenfcnced to Heaven or Hell, as you are fcund to 
be Brfirvm o» VsMiewn^ it wouid make you kceiken to 
my ODUidel, and pneienily try wbethtt you have a /Mag 
Fi4itb. 

. 7k But left you be daoci ved io your trial, and left you ani* 
ftake me as if I tryed the weak by the meafure of theftrong, 
and laid ali your comfortuponfuch /Iraag effeQiegn^MXiAbigb 
dbgrarr^as/^r it ftlf would trork within you, i fluill brteSy 
tell yotf, how you may know w1|ether y0u.have me^feiUe 
thai^s tmeMmd/atAtg, (hough in tt^Jewfidegru. Though nifffi 
M^ ete aAfted to that beigbt aa we (hould be, if we lad the 
fight of all that we do believe* yet all that have unf femwg 
b$tief ctiiee^le' ibitipi wiU have thefe four figns of fiith 
witbbthesD. 

I. A fttitUheifef tfAififfUHf$en^ wtt esuft s feeBaUH^ 
mstim^ tbrn, mid $M tAeife iA emb^ f*j|i|f« A gkmpfe ot 

the 



rngbmaOMtMrn^mm 



Th€Ufe cfFMith, 25 



^he hcaTFBlT giory as in t gkiG, will ciuft th< (bul ddibcratc- 
*4y to iiy, [This is the chief dcfinblo fcltctiy'« thtt is the 
Crown» the Pesft^ the Trssfure -, nothing bat this can fer?e 
nyfafn. Ir wiU<Mufe thegtcareft pleafurcf, or richsi, or 
hcmeurs of the wotld in yoni cftcem* Hf>w contemptible will 
they ftcm, white jo\x fee God ftand by, and Hegvm «s it were 
>let o|^n tayour vitw s yon*i fee there's tittle caufe to envy the 
f ffofpefous icrvtnti of the world » yoa will prtty then, as 
miferible in their mirth, and bound in (he totcrs of thtir 
'4bny and'concupifctnce s and as ftrasigers to all folid joy and 
honour. ITon will be moved with Smsst com jpaflioh to them in 
their mifery, when they are braving k among mco^ and do- 
minecring for a tittle white \ md you will thinit, alas poor 
man ) b this all thy glory V Haft fbau no better wealth, no 
higher honour, no fweeter pleahires than theft basks ^ Wtili 
ludi a ffMSical ptdg$ment as yon vahie^iM nbove Mrt^ and 
jewilsiboyt commm ftnn^ s you will vakelHr^vm abov« all 
thcrkhismidfUsfures of this world^if you havn indeed a living . 
laving faith, tkil. 3. 7. g, 9. 

2. A found belief of the things unfccn wiWbgUiuidfy nt^ 
dme yntt wiii4o imhfM€i i#eiif, vritkcmfnn midc$mfUcmice^ 
and f^pbUkn^ abivt Miagsh^ tkoft vf^rlify things^ tkst W99iid 
htfttiibwttkem^ 0Hd pifirrei hff9f€ tb$m. If you are troe 
MicTers, yourhave waieyoitir sMcr, you have /ifxijfMirikf/v^ 
you have tnhsn uf y^m tepbaims^ that (?s4 muft .be your fw* 
fim^ i>r you can have none that^s worth the ibving •*. itiat 
Chfifl mutl be youjf S^ifhvfj or you cannot be ftvcd : and 
therefore you ire st a point wiA all things elfc ; they may 
bs your fklfSf bat not your H0ffmifs : you arc refolved on 
what Rsei( ts build^ and where to ctft anchor, and at w4)at 
portend prize your life (hall mm. You are nfolifed what to 
fifk^ and tn^to G^d sr mm : B0Mvti$ tr mfhh$g : Cbr^ mt 
nma i is the voice of your rooted, ftable Kfolutions. Though 
you art fttH of fears fometimes whetlier youfball be accepted, 
and have a part in Chrift, or no } and whither ever you 
fliall attain the<3lory which you aim at > yet yoo are off all 
bther hopes^ having 6cn an end of all perfadHorSi and read 
»Mirjf and Vrxjii^ii written upon all creatares, even on the 

mofl flattaing ftate on auth, and arc unchangeably ve- 

(olvcd . 



94 Tie Life of Faith* 



ftm 



foWed not to change youi M4t<r^ and jrour i^frf ^ «n4 your 
h^ly conrfe^ for tny other Ufc or b^ffs. Whatcfer come of il 
yoa arc refolved fhic here .you will feature all; Koowring 
that you hive no other game to play, ac which you «re not 
furc to lofe, tnd that you can lay out your love»and are^ and 
labour on nothing clfe that will anfwcr your txpedations » qof 
make any other bargain whatfoever, bat what you art furc 
to be utrerly undone by, Pp/. 73. 25. & 4 <, 7. Mdt^.io^zi. 

3. A found bdief of things invifible, mB hefpfar dm tfiSugl 
irittgf^ a bdy life^ as that you will Zfftl^firft tkt Kingdm 
rfGod^ and its Rigbtnufnefi,'\ Mat. 6.3). and not in yottc 
Rifibitum only, but in your PraSicis^ the bent of your lives 
will be for God^ and your invisible felicity. It is not polfiUe 
that you fboMJet by fsitb^ the wonders of the W9sld to 
come, and yet prefer thii world before it. A disd oplnitinstht 
biliif^ mty fland with a tP^rlMy fUfiflj lift'^ but a ^orki^ig 
fdUb will make you /fir, and make the things of God your 
bufitiefs : and the labour and induQry of your lives will fliew 
whether yoii foundly believe the things unieen. 

4* If you (avingly believe the inviiible things^youiriff^iirrr 
€bafe tbem giMny uu^ and bold tbtm fi^er tbam your wporid^ 
Mtcommodgtwnis and will fuffer thelobof all things v^ible, 
rather than you will caS away your hopes of the gloi y which 
you never ^w. A humane faith and bare opinion, wtU not 
^a/i /}i^ when trial conaes/ For fuch men take Heaven buf 
for a.re(erve,bccau(e they muft leave earth againft their willa» 
and art loth to go to Hell : but they are refolved to hold the 
world ss long as they can, becsufe their faith apprchendeth 
no (uch latisfying etrtsinty of the tbwgs unfun^ as Will encou^ 
rage them to let go all that they A#, and have in ftnfibUpof^ 
feffi$n. But the wc$kifi faitb that% trui andfaving^ doth b0>^ 
bitmaiy dij^oft the foul, to let go all the hopes and happineis 
of this world, when they are inconGftent. with our (piritual 
hopes and happtnefs, Utki 14. 33. ^ 

And now I have gone before you with the light, and (hew- 
ed ytMi what a Believer is, will you prcfcntly coniider how 
far your hearts and liva agree to this dcicription f To know 
[jnHbiryMliPibyfgiibQr imQ is cqnfef uentially to know^ 

tpbitber 



' 



the LifiofFaitb. ^5 



wbttbif G^i of fbi vfoTld be yur f oft ton and ft Hetty » «nd lb 
vbitbityou «r# the heirs of HiMven or Hct. And is not this 
aqucAion that you tie moft neatly conccined in > O there* 
fore for your fools fakes, tod as ever you love your everUtt* 
iogpetcCi Exsmine your fibfis^ vbitbiryougrointbofMitior 
nU f Knowyoo^not that Cbrift kinjou (by faithj ixcrptyou 
hoTiffobaHf 2 Cor. 13. 5. will you hearken now as Ungto 
your eoufciin^is^ as you have done to me f As you have heard 
me ceUiDg you, srib^r is tho nsttiro tj livings faviftg faith 
will you hearken royour confciencrs^ while they impartially 
fell you, whiihtryou have this liji of fait by or not f It may ho 
known if yoti are fl^iffng, wAiiligeitt^ ond imfartial : Ir you 
learch on purpofe as men that would know whether they art 
alive ot dead, and whether they flvall live of die for ever ; and 
not as men that would be flattered arid deceived, and arc tc<» 
folved ro think irrt of their ftate, ht it true or falft. 

Let eonfcience tdl you ; Whit eyes do you fee by, for the 
COnduAof thecbiefimploymcntof your hves i Is it by the 
cycof fenfe, or faith > I take it for granted that it's by the 
eye of Keafon. But is it by Reafm eorrvfted and byajid by 
fmfe^ or is it by Kta^ Hevattd by faith f What Countrey ig 
it thatyonr ihnsitr conVerfe in ? Is it in Heaven otEsinbf 
Vi\Ut nenfmff is ft that yoa folate your felves with? Is it 
with Angcband Saints } Do you walk with them in the Sfi^ 
ri$^ and |Oytf yowr eccho's to their triumphant praifes, and 
ioff Jlmm^ When by faith yoa hear them afcribing honour, 
aodpniff, avd^ory to the ancient of dfics, the Omnipo- 
teiic Jfh^mtb^ that if, ard that was, and is to come ) Do 
yo»frieib your /•>#/ from Hr^nr or Eitrrib/ from things un- 
frmor fsSM ftmnpfMurt or pefmo f things hofedforfit things 
f^Jftdf What GardettyitMeth you your fwccteft flowers t 
Whence is the febi^ tbrt your hope) and comforts^ live upon f 
Wfacno^aM the (fdrir^ and cordials that revlve^youi when t 
frowning world doth caft you into t fainting fit, or fwoun t 
Where i»ie that yoa ij^pofe yoor fouls for Refi, when fin or 
fuftinpn h«w«!ad^ydu'i4^eiTy? Deal truly, IsitinH^Mm 
Of Egnb f Which world'db yott take for your pil^riin^e^ 
and wUchlbr yonf Ami» f t db'nbtaskyou, w^hera }ou ^k 
Uil irt«r# ym imtf not whtre are your fer/bii^ but 

E 



26 7he Lifi of FptL 

■nil I I 111 I - ' ' - I ■ ■ • ■ I I 

ttcyour bf arts /" In a wotd. Arc you in good tarntfi^ whcA 
yoafiiy, you believe aHfavtn and HeS / And do yaa thinlr, 
and (peak, and pray, and livci as (hofe that do indeed believe 
it? Doyoufpend yout tiwe^ ^nd ebuft y out eonditiyn of Itfc^ 
tnd.dirpofc of your afTiirs^ and anTwei Ccmptarions to world. 
^ ly things as thofc that zrcprluf in tbeir iflief? Spctk out \ 
do you live the life cf faith upon tbitigi Mtifemf or the Ufe of 
fenfe en things tbAt jf,u beh Id? D.at truly i far yv^urendicfs 
joy or forrow doth much depend on if. The Ufe of faith is 
%ht certain paflTige to the life ifgl>ry. The fl jhly Ufe on thipgs 
htrcfefffj is the cci rain WJ^y to endicfs mifery. If you Uvt 
after the flejhy yejhalldie: tut if ye by the fpir it, do nronifietbe 
deeds (f the lo^y, ye JhaB live^ R m 8 13. Be m% d ceived : 
God is not nfockfd : for whatfoever a manfowetb^ that fh all he 
alf^'reaf: For he that fiwetb to bis fie/h^ /hall of the fljh reap 
corrupt ton : but he that fcwetb to the ffirit^ fhall of the ffirit 
re^ipevetljftirfg life, Gil. 5. 7 8 If you would know where 
ytu taufi live for ever^ k^tow bctp^ and for wbat^ and upon 
what it 15, that you live here* 

Vfe 4. Having enquired whcthcf you are Bdievcn, I ttn 
next to ask yoo^ what jou mil he for the time to cotnc ? 
will you live upon things feen c^ unfecn? Wh»le you arro* 
gate tlic name and honour of being Chrifiians^ will you be- 
think you vpbat ChrifHanity is i and will you^r inieed what 
yoa/iijyou are, and would be thought to be ? Oh that you 
would^fve credit to the Word of God ^ that the God of Hea- 
ven might be but heartily Relieved by yo 1 ! And that you > 
' m^ould but take hie JVird to be as furt as fenfe f and what he 
hath told you «r or v^ill be^ to be as certain as if you fam it 
with yourrjfw f Oh what manner of perfjns would you then 
be> how carefully and fruitfully would you fpcak and live f 
How impofTible were itthenfhatyou(hould be carelefs and ' 
prophane > And here that I may by ferioufaefs bring yon ta ' 
ht ferioiuy in (bferious a bufiners, I (baU firlt put a Icwfuppo* 
fitions to you, about the invifible objeBs of faith \ and then I^ 
(hall put (otnt applieatoryquefiioHs to you^cbncafoing your ; 
own refobitions and prdQici thereupon. 

1. Suppo/eyou fatp the Lord in ghry continually before ym\ 
When you arc hearing, praying, calking, icftinfr eating^. 

* drinking^. 



"^^ "^ "^ 

TheLifi of Faith. . «7 



drinking, and when you ar€^ttti^:e(| td an/ wjlful (in : Sup- 

pofcyouiawthcLordftjfediilircrypa, a$ verily, as you fee a 

man! (Asjoii might da if yoixtfyiscfiuld. fee him : fbf it's 

moft certtin that he.isftiU prefent witb you J fuppofe you fa^ 

butfuchaglinoprc of his backpairr$«sAf#pj: did, Exod. 34. 

when God put him into a ckft of the Rock, aa<l coven d him 

while he paired by (Cbaf. jj. 23.) when the Ikc of 

Al«/« (hintd wuh the fight, that he wjs fain to vail it 

froai the people, ExoJ, 34. ; 3« 34> 3 5* Or if ^ou had feen 

but what the Prophet faw, /p. 6. i* 2, 3, 4, $, 6. when he i^- 

heldthf i^rdufana'tiirnte^ high and lifted vp^&c. and bcgrd 

the Serafbm cry^ HJy^Haly^ Holy k the L^rd of Hofts ^ tie 

whole eMTtb is fuU of hie gl^y, Wben he f*id, ll^oe is nte^ for I 

.Mm-iindme^ Ifccaufe IsMa man of unclean lifs^ and dtp ft in the 

md/i of a peofU (f unclean lifs ! for mine tyn have ftcn the King 

the Urd ofHifis. Or if you had fe^n but what J^b faw, jf^b 

4i. 5, 6. when he faid, ybave beard of thee by the bearing of 

the eat % but nov^ mine eye fcetb tbce \ ipberefore I abbot my 

felf and repent in dvft andajhesr\ What courfe wouM jou take, 

W hat onanner of peiCons would you be ^Stctfucb a fight m tbitf 

If you hadf^^bJt CAr||J appearing in hisgiry^ asthcDlf- 

xiplcs on the *»(r Afa»ar, Mitrh. 17. or as Paul C^w him at 

his conveifioih when he was fmitten to the emh, AQs 9. or 

as John faw him, Rev. 1.13, where he faith [He tPas cUathei 

with a garment doven to the foot ^ andgi^t ipitb agolden girdles 

his bead and bis hairs were white like fFcoS cr Sn9m^ and hit 

eyes w. re as aflame of fir e^ and hie feet like unto fine br^s^ as 

^ they burned in a furnace^ and bisvnce as the found of many 

waters y andhebadikbk right band fvm Star s^ andontofhia 

mmb w^entitlharptmedgedSwordyandbk countenance was 

as the Sunpjimth in but ^renoxh : and wben I faw him^ TfeU 

Mtl^iifiit as deadh and be laid bis right bend ufm Wtf, facing 

unto me^ fear not » I am tfc* firH and the laft'y 1 am he that 

livetb and was dead i and behold I am altve for evermore^ Amen, 

and have the hiyes of heU and death.'] What do you think you 

Ihottld be and do, if you had Ar;f but fuch a fight as thief 

Would you be godly or ungodly after it? As furc as you 

live, and fee dne another, God alwaica fcethyou; He feeth 

yotti fcact filthincfs, and deceit, and malice, which you t'oink 

E 2 ** 



^^at^mtmtntmt j 



28 The Lift (f Faith. 



ii hid '9 he (tcth you in the darkf the locking of your 
doori, the driving of- your curtains , the fctting of the Sun, 
or the putting out of the Candle, doth hide nothing from 
him that is OwHi/cmff, Pfil. 94.. 8, 9. {Vndirffandohy^hfutip 
MiMgtbefitfkl Mndyif^ls^ tphtnwityt be wife f Hi that 
fUnud^kredf^ Jhi$flbt nH bear? ht tbatfafrmed thegye^ fiaS ^ 
be wtfee f ] The tuft and filthinefs, and covetoufhcff, and 
envy, and vinity of your very tbofigbts are as open to hit 
view as the Son at noon. And therefore you may well fup- 
pofe bim pefM that cannot be ahfirtt \ and you may fuppote 
yoiifaw him that ftill feeth you. and whom you muft fee. Oh 
what a change, a gtyniffe of the ghty cf his Msfefly^ would 
mike in this Aflembly ! Oh what am iztmcnrs, what paffio- 
nate workings of (bul would it excite / Were it but an ^ngel 
that did thus appear to you, what manner of hearers u ould' 
you be h how ferious > how afTcdionate > how fenfiblc ^ And 
yet are you Belintrs^ and have nont of this > when faith makes 
unieen things to be as iernMf (hoa havefKifib indccd>thou feeft 
him that is invifible : thou fpeakeft to him : thou heareft him 
in his Word : thou feeft him in his Wiirks : thou walkeft with 
lum : he is the life of thy comforts, thy converfe and thy life, 
a. Suppofeyou htd fieti the mutters reveghd in the Gofpet 
Uyoitrfmtb^ as to whatisfafi and dmeakeadyf If you had 
(cen the deluge and the Ar\^^ and prefer vation of one righteous 
family: the burning of ^dom and Gf^worr^ir with fir^ from 
Heaven > and the faving of L^r vehofc rigbteem foul tras gritvtd 
at their fins, and hunted after as a prey to their ungodly rage, 
bccaufe he would have hindered them from tranfgrefljng ^ 
SuppoPe you had /em the opening of the Red Sea, the piflagc 
of the I/riir//rrf^t he drowning of Fbara9b and his^^/^MHiithe 
Marnia and the(][(iai1s that fell from Heaven^ the flaming 
* Mount, with the terrible Thunder, when God delivered the 
Law to Mofis ] what manner of prople would you have b::en ? ' 
what lives would you have led, after fuch fights, as all or any 
one of thele > Suppofe you had feen Chrift in his flate of Incar- 
nation, in his examples of lowlincfs, meekntfs, contempt of 
all the glory and vanities of this world, and had heard him 
fpeak his heavenly Dodrine with power and authority, as 
ocyer man fpake. Supppfc you had fcen him heal the blind, 

cba 



mmmmimjb^m 



Tkt Life ef-F4itb. - 39 



tht lame, the (ick^ tnd raije the dead \ and fccn hioo' after all 
this made the (coili of fitmeis, buflfeted, (pit upon, when fhey 
had crowned him With thorns , and arrayed him gorgtoufly 
infcorn » and then nailed between malcfa^rs on a Croft. 
and pierced, anddiea (baouful death, and this iforfueh as you 
and I« Suppofe you had (een the Sua darkned without any 
ccdipTe , the Vail of the Temple rent) the £arch ttctnblc > the 
Angels terrifying the Keepers, and Chiifl rife again I SuppoTe 
you had been among the Difcipks when he appeared in tht 
midft of thejiu «id with Jb$mMs^ bad put your fingers into 
..his wounded nde : and htdieett him WiUiiftgon the wateit, 
tad at ]att feen him attending up to Heaven. Suppoft you 
kad foen when the Holy Ghofl came down on the Dilcipks in 
'the fioiilitude of cloven tongues, and h|4 heard ihem %eak 
in 'the varioui languages of the Nations^ and ften the variciy 
of Miracles, by which they convinced the unbelieving world i 
What perfons would you have been ^ what lives would you 
have led, if you had been eye-witneflcs of alt theft thin^ > 
And do you hot ptofcfi tobtlieve all this? and that thefe 
things are as certain truths, as if you had ften them? why 
then dbfb not your belief ai&A you. Or comtMitd yoU m4re ? 
why doth it not do what fight would do, lA fbttte goo# llieft* 
fiure, if it were but a lively faving faith indeed that-firVeth 
Mi^adof fenfe >' Yea I muft tcl} you, Faith ftiufi do mote With 
you, in thuc^ft^ than the/rg;k ok CkrAnhnt^ could da, or the 
fyjn of his Mira€l4s did on moft. For many that faw htm. airf 
law his works,& heard his Word,yet periflied in their unbelief* 
3., Suppofe you fgm tbreunlifimg G/^fy which Chrift l|ath 
purchaled and prepared for his Saints : That you had betti 
once with fmtl^ rapt up i9Uo $he^ third Htitvins^ mA fan tht 
things that 4re armit?irtft/r r would you not after that have 
father Imd like Tml^ and undergone his fuflcrings and con* 
Mnpt, than to have lived like the btain-fick brutifb world ? 
Hyouhad/rr/i what Sttfhen faw before his death, A9$ 7. 
5I1 5^« ^*^ ^^ ^fG^d^ MHdCbrifi flMndhig^tbk fight hgnd\ 
If you had ftm the thoufands and millions of holy gk^oos rpi«- 
ffitst that are continually attending the Majefiy of the Lord ( ^ 
If yottlfad ften the glori^ed Tpirits of the jtfft, that were dnct 
in ftiOH de(pifed by the blind ungodly wotld^ wkUe they 

E 3 . waited 



^ — 

50 ^k^ J-if^ of, Faith. 



W4i(cd on God in Outb^ tnd hoIincU, and hope, for that bkf- 

icd Crown which now ihcy were : If ypu h^d felt one mo- 

tnent of chcir j )ycs » if you had icen chcoa Ihine as che Sun in 

jglory, and made hke unto the Angels of God i if you had 

heaid them ting the (bng of the Lafnt>» and, the joyful tialle- 

lujah5» and praife to their cterntl King : whit would yqu be» 

and what would you refolve on afrcr fuch a fight as this > 

1( the rich man Luk^e 16. had fcen Lszxrm in Abrahaws hoCom 

jn the midft of his buvety, and honour, and feafting, and 

other fenfual delights, as afterwards he faw it when he was 

toimentcd in the fliinesof Hell, do you. think fuch % fight 

would not have cookd his mirth 0rid pSity^ and helpt hicn to 

underfiand the fiaturc and vali*9 of flis earthly felicity i and 

have proved a more effeftaal argument than a defpifed 

Pj^eachers words ? at lead to have brought him to a freer ex- 

er(;ifeofhisReaiQn, in a (bbcr coolidcrationofhis ftatc and 

waies ? Had jo\xfeen one hour what Abraham ^ Vavid^ faul^ 

andalltheSainfsnowfce, while (in and flcOi doth keep ut 

here in the dark, what work do you think yout fclves it 

would nuke upon your hearts apd hvcs ? 

4, Suppofeyou fawthe face of Death, and that you were 
JBOW lying under thcpower of fomc mortal ficknefs, Phyfi* 
.cians hi Mng forfaken you, and faid. There is no hope ; Your 
friends wee ping over yop, and prcparing.your winding (beet 
and coffin, digging your graves, and cafiing up the skulls^ 
and bones, and earth, that mui^ again be call in to be your 
covering and cornpany : Supppfc you faw t MeiTcngcr from 
God to tell you that you muft dit ro wcrrov^ ^ or heard but 
what one of your prcdeceflbrs heard, Lvks 12,^20. 7hou fool^ 
tbk iiigbtjhailtbyfrtilbe requind of tbte ; tbcntpbofeJhsU tbtfe 
tbingi h tbdt sbou hdfi frovididf^ How would fuchaMef- 
fage work with you ^ would it leave you as you are? If 
you heard a voice from God this night in your chamber^ in 
the dark, telling you, that tbk it the lafi night that you JhdU 
livi OH iSTtb^ and biftte to morrow yourfoub mvft be in an^tbtr 
fporld^ and comi biforo tht^ToadfulGod: what would be the 
tffe^ of fuch a Mcffage ? And do ypu not vtrily btliove that 
all this will very (hortly be } Nay, do you not kfow without 
\tWi,mig^ that you muCi die, and leave your wotldly gloty i 

and 



tma^ 



The Ufe ff P4if6. 31 



iMM 



And that all your ptcafurci and contents on carrK, will be ai 
if f hey had never been, (and much worPe ! ) €> Wolndcifiil f 
that a change fo fure, (6 great, fo near, ftiould no more aif.^ 
you, and no more be fort- thought on, and no more prepared 
forf and that yoa be not awakened by fofull and certain a 
fore^bnowledgc, to be in good fadncfi f<^r eternal KCy zt you 
fwem to be when death is at hand ! 

5 Sjppofe you faw the great and dreadful day of Judge- 
in:nt, a^ it is dcfcnb'rd by Chrift himfdf in Mattb, 25. [J^htH 
t be Son of man (hall comt i/e bis glory, find, alt his holy AngtU 
wixh him^ andfhallfitufcn bis gUrifUf Tbnnc^ Mni all Nationr 
jh ill he gatbertd before bim^ andbe (hall fffaraU xktm om from 
amtbn^ as a Sb?fberd div'dtb biiflfecffr.nt the goats, afid/ha't 
fit the fljfef on b'S right band^ and the goats on bis /r/f.] v. ^t^ 
* 32, j;. and (hall fcntence the rigttetffci to etirnal life, andtbt 
reft into ever lading fvnijhwent. If yoo dtd now bchoM the 
g/oryand tcrrour o! that great apprarance, how the Saints 
willH)e magnified, and rejoyce, and be )uftiHcd agatnft all the* 
accafations of Satan, and calumnies of wicked men ^ and how 
the u.igodly then would fain deny the words and ict4$ that 
nowthty'glory ini and what horrourand confufton wilt' 
then overwhelm tho^ wretched fouls, that now out-face the 
MciTeogers of the Lord } Had you fcen them trembling before 
the Lord, that now arc bravirg it out in the pride and arrir* 
gtncy pf their hearts : Had you heard how then they will 
change their tune, and wj(k they had never known their fins : ' 
and wifli they had lived in greater ho^iaefs than thofe whom^ • 
they derided for it: What would yoiipjr, and 1/0, mi Z^^,' af- 
ter fuch an amazing fight as this> Would you (port it out in 
fin as you harre dorie> Wouldyou take no better care for youv 
fal vation > If you had pen. chofc f^ipg$- out of the holy GhtiH ^ 
fulfilled. 7«<fci.4, i$*2T»e/. i-7;8,9- [J^ben the Lord fe^ ^ 
fm Jhall befe^ealed from Heaven mitb bn mi^ty AngAt^ iH • 
flaming fire^ taking vengeance on them that hpimneft God^ ani 
thai obey not the Go^el of cur L^djefus ChrJ^ \ vebvfifllbe pu- 
niJhedtPitbeverli0mdejlritBieiH from tf^efrejemerfthw Leri^ .» 
and from the glirryofbis fcmeXf\\ What i^nd do yon. think yoii ' 
\ fliould be of ? .w)ia^ couHe. wpi^d yoa take^ if ^o« h«d: b«t 
leen this dreadftil <}ay ? Could pa go on t(t: cbiidt, tnd > 



„ The Ujt rf Faith. 

^)Cik, •qdUTCtftrenfuaUy, ftapidly and ncgtigcntly as now 

yott <!• ? a P^^3. lO, I i,i ». C*' ^ ^/^*^ ^^^ •'^'' ^^'•^^ ^ 
# tkif^m tk§ mgbt^ m tibe wkieh the heavens Jhdt pafia^jy whb g, 

gu0X H^ife^anithi elements Jh^ll melt vrttbfervem heat-^be earth 

alfe^ amd the morki that are therein /ball he burnt up : Is it poffibit 

foiuidly CO believe ^^ a day, (ofiire^(o near^ and no more rc« 

gard it, nor make ready for it, than the'carelcfi and ungodly 

do> 

6. Suppofe at that di^ yen bad beard the Devil accufiniyau ef 
all the tins that you have committed ; and (ct them out in the 
Oioft odious aggravations, and call forjufticc againft you to 
your Judge: If you heard him pleading all tho(e fins againft 
you that now he daily tempts you tocommit,and now makcch 
you believe areharmleG,orfmallinconfiderable things : If you 
heard him (tying, At fuch a time this (inner refufcd grace^ 
m^cAti Chnft, dcTpifed Htavxn, and preferred Earth : at 
fiich a time he derided godiineis, and made a mock of the ho« 
ly Word and Gounfels of the Lord : at fuch a time he pro« 
phaned the namrof God, he coveted his neighbours wealth t 
he cheriflied thoughts of envy or of luft > he was drunk, oi 
gf tttiofious, oc committed fornication, and he wu hevcr thV 
vowly converted by renewing gracr, and therefore he is an 
hcif of Hell, and belongs to me : I ruled him, and I mufl have 
him.]}^^ would yon think of* life of fin, if once you had 
heaid fach-accuftliions at thefe ? How would you deal by the^ 
next (empfiaciion, if you had heard what ufe the tempter will 
heiealWr make df all your fins > 

7« What if youhidpffi the damnedin their mifery^ and heard 
themcryont of the folly of their iirrpenitent cztekCs lives* 
anAwiftnngras Dmt, Luke i 6. that their friends on earth 
miff^hw^antfemfremthedead^ to mam them that they erne 
net rv that f lace ^terment^ (tCpttk to meir that (ky they are be* 
liantu) what would yon do upon fuch a /^i i" If you had 
heard them there torment them(elvef in the remembrance of 
the time they toA, the mercy they negleAed, the grace refill- 
ol, asiA wtfli it were ail to do agrio, and thet they might once 
meeevbrtriedwtfhanotherlift. ifyoufiwhow the world ia 
ilODtcxl wiith thofe, that once were as praud and con^dent as 
otkeif » what do you think fiieh a %ht would do with you i 

And 



• 



I 






^IHH.H 1 ■ 



MM 



Tki tife 0flF4itb. ■ - ^ 35 



Aaid why rhm A^iha^tlkving of ic dq do tnOit^ wW'ihe 

thing is ictttiin? ' •"'.;• • "" "^ '; , 

8. Onceiik)f«> iuppolethil id fO^r^cW^^^i^if^ y^tk'^i» 

ihi umfftf offiofipg 10 you« tnd fUnJbng irith you at hf 

ftoth by his inward (ugg^ftioni, ot by the tebuths of bis lA^ 

-'ftrumcnn. Ifyoaf^whtiDi-and beard 'Um hifRn^ you on t6 

'Gn; pcrfwadirtg yoQ to gtutronf^ ^rnnkeflncJls» o)r urxtleair- 

nefi ? If f he Dc^l apf^earcd to you» and kd you io the place df 

llift, and cfTerCd you riie harlor^or tbe cup of eitccfi.itid urged 

.'you to fweat, or curfe, or rail, ot (con at a holy life \ would 

< not tbe fight of the Angler mar his game, and ccol your cou* 

f age, and fpoil your fpolt, and cum your ftomtchs > wouljl 

,yotibe drunk, oc filthy) if you (kw him. ftand by yoq } Thiuk 

'jenitthesexttim^yoaare tempted. * St odt nricnb^ye becb 

'apaled by fach a ii&ht. And do you not htluvi that it^s be in-^ 

4etd that rcmf^crh yoa ^ As fure at if your eyes beheld h m,rt*i 

he (Hat ptompteth men to jeer at godinc(s» and puts^oui 

Wibtoo fibbaid fperches^ aAdV)atto, aod cur(es into your 

! Ihouths : H> is the Tutor 6t rht enemies of^tace,that te^cb* 

. ith chcm dodi iclirarey ittgeni^fe m/AnA'f, ^hgeniouQy to qniit* 

. sel with the way of fifejahd Ita'tnedly to confute the argumenta 

* that would have laved thrmi and (ubcilfy 10 difpure thetii- 

felves bur of the hands of mercy, and gallant ty tofcorn to 

:flooptoChrift; tiircKbrebc^ no remtrdyvaAd-wtth-f^laufible 

/do^utnc^ to commend (he plague and fKkAt6 of thei|*^ll i 

imdirrcfiragablytnaintainir, that the way to-Hdl wsUlfsd to 

Heaven ) and to ^fjfi/rV the. /fAfi that will c^Jtmn thei|i« arid 

honourably and triumphantly to overconlie tfietr (uends, and 

stof^rve the Devil in mobci and iBgare i' and valiantly; to cait 

themlervef into Hell; in dcfpite of ail the la Ws ^t\4 te^f oob of 

•God oitman that would have hindered them. It ^beitig iBt)ft 

certain that this is the Devils work, and you durft not doit 

if he moved' you' to it with open face, how dare you do. it 

iwhcn faith would kjfun y%u^ iM ft'/ ar tcrily^r^ as if you 

.fcw'hirt?^ ' J . . ' ' ■ •'. ■» ^ >. . . 

« MoK diftin6Hy;atifwa thefe folfowing Qjetiidnr, uppn the 
Yoregdng iuppoficiOnSi , • 

' j^^* <•- 'If you/4ir but what you <ay you dp ^r^eve»W0Qld 
7dtt not bd.cbnViiiced Ihat the moft fl^frm ptiifulfiu^ it w^$ 

t ' F t*«is 



i 



34 -— fUlW'f J^^Vt 



mm 



thin msSSffJ gt^yfoMj^ 

"md opcDly ciy out of your open folly, ind heif^fr^ytn^ tni 
Joitt rcproircff^^nd f cfolvc (p fotn mkhout itUy^f . ' 
.. ^^fl* 2. Wh^t would you think of the oioft frriau h^ hf^ 
Uyou had {*tm che things t|iat you fty you doi^lkvt f wool^ 
ypucvcf ggitniicproai^h iia|s.prccircii€&> of count it more 
ado thtn needs ?4iyi think yoitr cime were bct(cr(pent in^iy** 
irg, than in praying « in j^rinkii^, andlfxirtt, /tud filthyilofis, 
than in ihc holy (crviccs of (he Llord } would you think thvn 
that one day in fcvtn, were too much for the work for which 
you live \ and that an hour on this holy day were enough to 
be fpcnt in iiiAxu Aio^ you for eternity ^ Or voUid you nor b#- 
Jieve-tbathcisthe^^^ m^i^ wboft d^ligUjj inthehMW (f 
\Coi^ mJ wcditAUtb iH it, <^jy 4^4 night f Cpqld you plead 4ar 
Tenfuality or ungodly negligence, or open your mouths agaioft 
the mod ffrhusbcUnffs of life, if HiMvcw^ HtU fioad iffn N > 
,ywf vitfp f i,, ♦^ 

Qjc/1. 3. Ifyon/Wn' but what you/Ajf^^tf i^ Mma^ wooM 
.'ypu ever again be ^iWcimifr.rfc^ Mifiij^M cf Cbrifty for file 
plaincA reproofs, and ^ioftilochof tat ions, land firidefi pre- 
cepts and difcipline, that now are difrelithed (o much ? Orrt- 
. tbcr, would you notJefire tbfmto help you prefently to t#y 
,^our ftates, and to foarch you to the qaick« wd to be mote fo- 
JicitouS|tQ fayeyc^/bftn fo pleafe.you ? The patient that will 
? fake no buter ^oaedipne in timiy whcq iie ftes he wii/l i^, 
' would then take 4ty thing. When you fee the things that so# 
you i^e^r of, thai you would do sny. thing : O^hcn might you 
have thcfe daies again. Sermons would not be too plain or 
long iI»fea/on anddntflffia/m would then br aHowcdo£ Then 
. you would underft^nd v^hat mcvtd Minifttrs to be fo imporru- 
oatc with you for cenverfidn'j and «^hether trifliDg 01 ferioas 
preaching was ri^r frf^« 

flj*tft* 4* Had you fan the things that you (ay you do be^ 
lievey what efftO vp^uld Sermcns bsvi uf9nym^ sfterficb s^figffi 
i$ tbk f O what a change it would make upon our fregcbSif^ 
and^tfvr ib^^riir^^ if we pw the things that Wt j^esl( mMtsr / 
•f4 How fervently (hottld w^ importune you in the mrnenf 
Chtift ? How attentively would you bar, and cirefally cpnfi- 
del and obey ? we (bouU then bATe no fiacli fleqty pica^if^ 

and 



«q4 bcatiog, ttnow Wehave. Could I' hijt fhcwcH^ 411 tins 
QHigrtgMBii) wkiito I fttn preacKtng, tht mSrifibtc #or)d^ of 
which wrpreacfa, ind did jou hear with Hrarvcn and Hell in 
jrottir ef e fight, how confkkntlhould I b€*Cth6ugKnotof the 
faviiig chingc of tll> that I (hotfM thi^houif leieh ybti tor 
j^dlbrfinyitK^agtififtthDly life no mo^e f amf ftnd yot/ 
home aiwthct pcopk tham yoo ciine hither! I dutft then t$k 
the worA chat Haiefh nky £Dftre you irow bcdnink, or glut* 
tondus. Of worldly > dare you be vblapcuous, proud, or fornt-^ 
<fttois snf more hthtt you go home, and make a ltd at piety' 
tiul negle^ your fouh as you have done^}' And why theit 
Iboald not the Mieved truth prevail, if indeed you did helievi^ 
it, when the thing is as prr, as if you/jir it ? 

S^fft* 5* If you had pen wh^t you fay you do believf^ wodid 
you bimt as tagtrfy far tpealth^ ox hinfur^ and regard the 
thoughts or Words <^f men, as you did bcfbrr ? Thbugh ir^s 
Oniythefie/ie^er that truly honoureth hfi Rders, (fornaKie 
et(§ honour them for God) but ufe theni for thcmlclves > ) ' yti 
woader not 4 he ftar not ttiuch the face of maU) and be no id- 
mirer of worldly greatnefi, when he /rrrb what they ir iff (r^ as 
wcD as wha;t they an. Would nor ufurrpers Viivt been'lefs fear^ 
cd; if allcouId*avc forefeen xlit\t fall > Evert 'cottiifaon trafnt 
can /orr/sii that Shortly you^will allbc lluft : McrhluKs l/Wr/^^ 
yourgliaftlypaknefi,yourloathfbmc'bhckne(s,'an(l yobrha*' 
bitatioAtntbedaik :' Andvyhocan-nrrach cnvy,«or dcfire the 
a^lvmccitdnts that have iuch an end > One fight of God 
wo\xld btaft dl the glory of the world, that*s now^ thebaic^ for 
marijpcfdition:. ^' - Z^'; '-^*^' •; •-- '^'\- 

^rlL 6. Would* re^fffrfffcirr beasfohretfiil^ts now they ate,' 
if yoad^d but jfVc the* things you bearof} Could all the beauty 
Of |>l0Bfutcrtfl th^ wtAM, entice you to fihHricG ot' ftdjiuility^' 
if yon Crw God oter yoa, and jadgemenf bHbte ybtr, ;(nd fa W 
whatjdaaiiiiM IbCAs how ftrfle^i ant^whar1>eh<^ycr$ Aow enjoy if 
i^Uyoi bp f^eiAvaded b^^y cornpatiy ^r'reereatioD, id 
wafte your precious time in vahfV whU fuch things ill yoiir^ 
eye? ^Inn enitfideht^uf #t)bt4 a&h6y the thdtiOn*^ sm4 enttr. 
tbrnahi eemptttionsirothernioft hoiiDure())gtnifa^ plcafan^ C\n^- 
a^obw you- would <fotniotiott to Cut your owrt thtoi:^, ^^^ 
Map into a €6al-pit» 'Or^thtuft yoAt -head inro i^ur nfr V' -< ;>. 



a«^ . VSbn.liie, ^ 



m^fmmmmmmmmmmmm^mm^mimmmtm 



Why rl^cii doth ri<^/<if fib thur (htmc f imptaintf if indtcd yod 

4o bcljcw ti»cl^ 1*]^$ ■? WUI you fay, lU Upvrmeskp^ yu 

€^nn^€ffult\ or •chat {}t nyurna^un f hi hfiful^ ^^^^^1% 

ffMfii^^dnd y9u cun9t pvtjomf tt."} But if jrofr bid zfi^t^fHea* 

tijtn/md fiM% y<>u ^^H ^y^^ f^{\i\\ ^o}A cfiTimt now,, btcaoft 

|Qu wiJln$t : Bat did you /re tharC whkb would make yoa ' 

^UliHg, your fomef would appear.- The %ht of a Judge or 

Oallows can rcihaiu mcni The (ight of a ptilbn whom yoa 

fcvcrence, canicArain thecxcrcil^ of your difgraceful fios^ 

much inmc w Juld the itght of Heaven mmJL HtB^ If jrou wcro 

hiit dyingj you w^ould (bakfithc head at him that .would then 

tempi fouxothtcoaimMnffOf your former fi»s.. tknd i$ noctt 

lively foreffiing Uitb as cfEeduai ? 

. Q/fJf. 7. Hid you pf* what you fay you do believe, yo» 
would not (b muchil/d^ at fjf^rings » oof make to great aif 
9t^rff ofir^ tobercproached^ilandered, impriipncd^ or con** 
ictnncd by ipan, wjicn God and y9urfiii^9tipncoma)fh<ft 
your patience. A Gght of Hell would mke you think it 
wor(e than madncts, to run thither to e fcape tke wrUb ofwkooi 
or any fun(;ringi on earth, Rom . 8. 1 8. 

§jefl. S; And O how foch a figjht wpuld advance the. Re* 
4eero<r^ andhii pm<r,;i^nd Proniiica» «nd Word^ and OrdU 
ctncetftnyourefteem! It would gUfckcn yocir deOreSy and 
inakeyo>i fly toChnOfor ife, as a drowning man to that 
which may iupport him. How fweetly then would you nl^ 
the ndme tthc word, the waicsof Chrift, which now fecm dtf 
and common things t . . : 7 

Sj^' 9' Could you iivi as merrily^ zikAfteef 0s quittfym ^ 
nepigent unurtainty of your (alvation, if you hady^fii thi^fe 
ihtngf, as now you do;^ Could you live at hearts ea/e, while 
you know not where you (haH be to morrow^ ormuft live for 
ever ? Oh no : Were Heaven and Hit but/f e;s before you^your 
CppfpienCis would be more buHc in putting fucb qtieftioni [^Am 
1 re^inerati^fan^ijUd^ nconcUtd^^fiifieJy 9r, wot f^ Thea any^ 
ibo nto^ zealoui Minifier is now. J 
* ^^ft- 1 o.. I will put to you but one QicAion more. 'If we 
favttiod^ and Hiouen^ ^d Hft hefon nf, do yoa ibiak it would: 
not iffiBu^fyuooHcUiaaM di&renccs, ^nd hdl our unbrotheik: 
If exafpczaticMS anddivifiPAS I would it mthld th$ hamU 



f TU Lifi «f Faifk 17 

that itch CO be ufing Tiolcncc» tgiin^ chole chat are nor ia all 
ihiogs ofrhcir mij^dt ! what abandance of win comtovtsQca 
would it reconcile ! Aa the commg in of the Maflcr doth part 
the fray among the School boyei > fo the f^ht of God would 
firighten us frqm contcntioni, or uncbaritable violence. Thia 
would teach us how to preach and pray betliff than a flortn at 
Sea can do i which yet doth it better than fome in prafjpcrityc 
WilUeatn: Didwc/f^wbatwefrmcir.of, it wouM di ive Ua 
out of put noan pleafing, i(el(-feeking, lleepy Ar^vu ^^ ^^. 
ciidgddriTfs^ beggar fsofD faia canting^ apdchf J^eaki^g; 
loQJe pf ^ -Bcaf did tf ach the a/Tcded csi|3(% to Ami his j^v 
afidc.fl4iway hiscrttt(iK4. I would dciire 90 bei.r^rj?ptwivd^ 
hidp to end our ^otyovesiiei about indiffcicnt i^odypf wof^, 
ibip, than a . fight of the thingi. of which we. ipeak * Tuis * 
would excite fuct> n Qpi^ua Orafne of (ou), 9^ WQ«iM <K(( fkffyl • 
l^cl^ton.to cv#poratjBjn<a ^rmality^. noi;dwindieifilp.«fifT> 
AiiioDyOQfBpUmeiirfQdcefeinopy:: npc Ihpuld' wc df re to^ 
beat oui feUow-fervants, and chf uft (hcan out oft the ^Hnryard^ • 
and fay, you (hall not frencb^^cfif^js otlw^ bnt i^pon theft 
or'thofe uoncccffary terois : But the fenfe of oar own inilty^^ 
and fear of a fc?erc difquiiition of our failing*, would make ua 
compaffionati $q o%hc^ and coat ant that t^iftg^rin^ be the 
mgttn^our u^ty^ ¥mi^^£*^V% of oi(r l^n^^ tyd^ knb of 
cbsrity. 

. If fii^f in all thcfe ten pir (iodara would do (bmuchifliooM 
not faith do mvcK if yon verily bdieveil^er tilings ypi)/r# not ^: 
Aias, corrupted rcaTon isaflf<p| Cwith cnmthat (eem wif<> ^ 
iaoth^r t^mtfi) ^^^ i< ^ awak^ by^Jf^jt^ ^ /i^tv ibnd ifMtping . 
rcafon is as unl^rviccaUf as folly. It doflvno work : it livoids 
no danger. A Dodor tl>at*s ^fl^, aan defend the triiih no . 
better than a waking chjid.But reafpn ny^ll be reaibq,fnd con-» 
fcience will be confoence, when theduft is blown out of mcna- 
eyes, and fgkt,\ m^ /"«%, hai^e « waketed^ iiHt/ot#e$omcd' 
their ondeiftandingsi 01 Faiib more ftafortdtlf and happily^' 
awekcd'tjiem;. 



< • r • 



A 






il , ' ' I. t * ' , I 



^» The Life'^eftmk. 



f. Thtc wd live not r^ much on vtfiblci. a. Thxtweltrc 
on tKe thingi tnviffl>1e. ^ 

I. One would chink thit wotMltncfi is i Mbft that ctr-^ 
tycth wifh it a cure for if (cIT v tftd rfttt the ricionti nature 
ftiould be bch fo /<rvr M fr ittt¥ m ruff, and to labomr for fo 
poor a re eonpcnce. It is piety that GihrZiU lq>rofic, and Jf^ 
ibf^s deaih, ihould no more prnrcnt a rocceffion of ^i^ft^^s 
tni JtiiiLs\ \t all generations. Our Lord went before oa mod' 
ctnhicntljf in a ccirrfifift €f9srth: Wi% Kingdom wtsntt^tbi^ 
^rli. No men arc fhore mM^ im than the »urUlings. I 
boour nicf fifty is the ptctcnce : Bur it is the dr^i of Cm«' 
tmtfotftihgt caiileththe tUfj^ whidi they call Kcfity: And' 
therefore the cnr^ is nm sditrtMlm^ fed mminuvrt cufidt^m- • 
tmr^ik difirafic mnft not be fed but healed . Sdih eft dhitU^ ' 
tim n^gnnfrm ikttt. tt kith lately been a controrerfie, whe« 
ther this be ifiof thtg^Jdtn ifgt f that it is irhri ftffu w« have 
fth) oor'^nionftrationi are ondeniable : i hat it if W«rin^#* ' 
ts^ we hate fufficient proof: and while gold is the gsd that 
rfiles rhe thoff, ii^ will not detty it fobe^r^ latrtg^ iathe 
Foctrfthiie, ' 



I u • »' . 



V^mt bmfs : mtn emitimyf tmot. 

y\(np€vBUfi€y of thingt/mr, againft thing Mf/if«M, is the 
Iibfiirr^of the Wbrld"* t\itfAvTifi(mxXnmuti% the ftrvetfim ■ 
of oat fd^hies tM dOibm v^ tttaking the font a drudge to fitjh^ 
aridGsitdbeuiedai kftf^ntiiythcmti^lA tc deflt^yetfc I'it- ' 
0^» J^* antJ O^fty-'^lt furnetK JV S^ hy prvnf^ into ' 
K15 } dr by rtvtrfnn into 5 1; /. No Wonder then if it be 
the mine of focietieki wheA 

GimJhtjulHt&^lmfimigtfi^tinut^i. "« - 

It can poflefs even Vemtj^befics with a ^f «/iiii«!f c^.tftlfcre be bat 
ail Hitpdm to bring him the iofeftion. It can make a Jadi« 
cature to be as Tluisrjfh called that of Rome, [/rifieh x^f^* 
imfi^uii fi^uitif\yc6ntni^ t6CiCirfw^kti^66n tf sd 
fitius^ who was (maps ^tijlltht ^i$0mjutUti${tilif^^^ &iJ' 



Tie itfe ^ FMifb, ^9' 



' JaatRmtm £quitMt0mq^jomMi4 cpniulit i vtc pi^it litiwm tQiO' 
. ms coffiituw^ ffuam c$wtr$virfiMS tollin.'X Isa a vpr4 ^ 74^ 
Ijveby /ei^#aiidf9^b)r Fjifib, oathmgi fftfetttf fiii4 aoc ^q 
fibiirgi Hufceit^ you gp bgckj»drd,\ you £buii oa ^ouf fo#4^» 
. tod turn your hpds, ^nfl Hcavcu^ you caulc xhei^^f ik) ride 
thcmanj and byturislHj; #// tl^ijigi uplidc daiyn, wjU icHtn 
your fdvcK into confufion. 

. 1. ConHdcr ^hit it if xb« tui^fti ikingf xh^ a^f on^ (xr44r 
'^tid.NcceJftry^ ttMtaic woiti^ pf amu^ and wfrngt (lie C¥* 
ctUcncy of our nature, aod.tbi^ cxuU of otfr livti;^ m4 all 9ifr 
ntrcics. AH of h^r xhiiigt ace Inconitd^rablc toy^cs, qafocpt 4s 
ihcy jrc Jfgnj/ied by chdr rcla'tioo to tnefc. Whether « iM|i 
Dtp infoerernity from a Palace or a Pkiibn, a Lordflitp Of fi 
Lazarus ft^f e, js lit Uc to ic r^rdfid.. ,■ AH fDqn ipf hp^^rld^ 
'whofe defigns and bufincft cake m^ wich^qy ,chiBe:Av>ft ^i 
Heayen, are in the wdin oFairr cand^fiom^ aaid ar,c but in fi^ 
▼crali/r/(rffi and/^rm inthe Sdioql X3f£[>Vy.4£theinlciidpaicnt 
of your livj^sfali ^art of Qod^ p[(iiufCC|anpt ipwh mhpit .it |s 
>ou(eel^astoanygreM4t)U{erefwCr: U%r^iAfb^ play fo|r 
fins^ and biggcr^boyf s fo|,yaiiilijf ijd f^rn^e^ f?M.«M fiWw^ 
for lahd3 ^and mpoey. Sot Jitki of yiraoi]^^ > ap^ ,cpiiip;iaQd » 
What difl^rence is theic J>etv7ceo tjufe) |I9| point qS^ytfioiotk 
tnd felicity f but that the littje oi^i hi^e /nyetii f ifWfitf- <l» 
ligbff, aod at a cheaper jratr, th^ thcyasedbfKM* vithqiit (h^ 

vexitioiis cares and d^igei^ tluf ^f tfad iff^^l^ ig'^f t^ic^ (f^ 
tioui dotage*. . ksHoliMeft tAtkt X0rd^.Wfittepupqi}^)JLth|t 
IS faithruily refcrfcd to his JTit mij^fys Xo^^mH^^^d 5a^ 
IS written upon at (hat it bat m^e friiififinftir .^ ]lr/I?|t ai^ 
hath no higher end thto Silf, T^g(kto${ch Mnf^^grfojutfiirp 
und dtteHisHCi^znd ^^i(fu^ii>§lli^ 
the poor/is.a poor cG^(JUtio%.^^Ui)[al^ .* ::- • •■^' 

ty are its br$ndnffiJofy MniipdifiMiff! How (hit i$,^\it\kf^ 

ki^e of the wifcft unbelievers > ^Jbe^. luo^^ot Hry^h nf wh^ 

is paft i;f and Ufs they v,ouId hipw^ .if Hiftoijjiana ,yfnf \ npt (4* 

more x:scdit wrtb theoD^ than ti» ^\f^(^ffff^/^Q<l:i) ^ j^iat a)y^ 

how little' do tlicy knbwpf iy}»ir,UrO[CD^ tbf^ 

n^hifiihtyire^ mi what thtX^^^9ifdo^lU^^i^^^ 

not where they '{bill be tp tn^riow; J^6i^^/Ci|ai#«^ 

BcUevci^ 



40 TU Life ff Paitb. y^i^ 



p* ■ 



Believer, whti wHI be when this wbrldris end^etf^jin where 
he fliiU live co tU eternity, ind whit he fiitlt Wdmg^ whtt 
thoughts ,he (hall be thinking, what tffetitions Qiali be the 
tempetind employment of hks foul: what heAall/rr, and 
/e#/^ end tnpy % and with what company he Aiall con?erfe for 
orer. If the pretenders to Aftrological predidion, could but 
foretel the changes of mens lives, and the time and manner of 
their deathf ^ what tefort would be to them > and iiow irt/e 
would they be cfteemed }^ but what is all this to the infallible . 
•predtftions of the All-knowing God, that hath given us -% 
'profpcft into another world, and (hewed us what willbip 
fot ever, more certainly than you know what a day may bring 
forth. 

^ So neteflary nf^i-kfowltigi in the common atfaijs of men, 
'that without it the aAiotis of the world ill^ould be but mad tu* 
muUuafy confufion : What would you think of that mans un« 
derftanding, oi'how would you value the impleyments of hii 
iife, thtt lookt no fiirther in an his afttons, than the prefen^ 
liour, tindfawfio more than the things in hand F Whi^t 
'wouldl^ou'^caH him that (b Ijpends the day, as one'that know« 
•eth no( t here wil^be any. ni{^t: and (bpaft thenighft as one 
4hat ISbked not (br that day > that knew not ia the Spiing 
^re would-be in.Hartcft, orinthe Summer, that there 
%vould be any Winter t or fai Youth, that there would be Ag^ 
mlXith } Thi filly Wiifes tViit have no fdrc- knowledge, 
'are fuhii(hcd witJf an inftiiiift that fupplieth the Want orit,an4 
tfibhafe thelielp of mans forte- knowledge^ or clfe their kind 
wouidbe foon extinA. the Bees labour In ^mrrier, as if they 
Core&w.the Winters need. And can that man be wite, that 
^tfittb nothirevet)a(}iiigftatc'> UdtcA he th^ knoweth not 
what istocomi^i'hnhnotkMef^bwlcdge'of What is prcfent t 
fbr the worth and die oTpre^'t things, is only in their re- 
f^St tel things etcf tral v. And there is no megns^ where there is 
nb end. ' What w^dam thennmains in Unbeli^vfrs, when alt 
^heir/tMTare mif-innployc4, becaufe they know not the en4 
of life ^^W'WhQ^ alltheir aAibifs litf 'utterly deba(ed,by the 
MenefsbFthofe^brntiih ekid^, to which they (erve and* are 
Vtferred. Nothing illr% wife ot honoufable, that is done 
fotroMdl and wdithl^ ihitipl Tpdt\W a cufbui pidureofi 

(hadoiTt 



fttJoWiOrcfegantly write the hiftory of a dfcam, may be aq 
iBgniuo0akindofCci(pkry^ but the m^^ will not allow it thp 
Dane offFifSkm : '£ai facK are all the anions of the world 
(though called Hcroick, f^aliant and Honourable^ that aim at 
tfanfirory trifler^and tend not to the ever lading end. A bird 
can neatly build her neft^but is not therefore countcd/Fi/ip.Haw 
contraiy is the judgement of the world to Chrifts ? Wheq 
the iame defcripiion chat he giTclh of a/vo/, is it that world* 
lings'giveof a wife and happy raan« Luks 12. 20^ ai. [One 
tka$ Uyetk mf rickes far . himfelf^ gnd is not rich utPards C7si«[] 
Will youper(wadcus that the man is iK^//f , that can climb a 
littlehigher than his neighbours, that he mty have the greater 
fall? That is attended in his way to Hell with greater pomp 
faid tete than othas } That ^n fin more Syllogiftically and 
(Lhetorically than the vulgar/* and mor<: prndeiuly and grare* 
ly run into damnation > and can lemicdly defend his madnefi^ 
and prove that he is fafe at the brttikof H^ll i Would you per* 
fwade us that he is IT jf/ir, that contradida the God and Rule 
ef Wifdom;and chat pacts with Heaven (or. a few merry hours^ 
nd hath- not wit to fave his foul ? When chcy Tee the Mi/', an4 
are arrived at eternity^t themJioaft of chcir.Wjfdo^^ as they 
indcauie:Wc will take them then for more competent Judges. 
Let the Ettt nal God be the portion o( ipy foul v iet Heaven bie 
n^ inheritance and hope ; let Chrift be my Headland the pro* 
nriifi:, my ftcurit-y^kt Fjit^hemy KTi/i^nf^and Love be my vcr 
ry heart and wiU,and patient pet feverinig Obedience be my lifc) 
and then i can ff^e the mifdom of the wertd^ bccattfe I can fpare 
the trifles that it fceks.and all that they are like to get by ir. . ) 
. ' What abundance of complaints and calamity would /or^/gl^t 
prevent*? Had the events of this one year be^n(eo.nditioiially} 
f$fifpe0% the adKotts of thou fands would have b civotherwiie 
er dered,and much (in and fliame have been pre vented. What a 
change would it nuke on the ptdgemenfs^ of. the world ? how 
Huny words would be of herWife fpokcn i and how many 
deeds would be otherwife done ? and how nfiany hours would « 
be otherwi(e fpent, if the charige that will b: made, by Jufige- 
ment and Execution, were well foremen } And tfby is it mt 
f^refetn^ when -it is fprtfittwn f .When the • ptxmifcicnt 
God, that will cettaiply pcxfoim his Word, hath fo plainly 
I G fcvcalcd 



mmm 



41 ' Ihe Life cfFmib. 



icveatcd h, and fb fiequcnfly tnd loudly w^trm yoa of^h? Is he 
Vrr/f, that afcer all f hefe wamingr wiit tic down in evobfting 
woe, and Gy, (llittU thought tffu€hdd^: I did mfhcime 
Ijhtvld ever hdvefeen fo great MChmige /] 

Would the (cr vanfs of Chrili be ufcd as they are, ifthe ma- 
liciom virorld forcraw the day, whan Chf^ (haictm^ with tern 
thoufafidi of hit Sdinti^ to e^ecute^ Judgement on mB that are mom 
godly f ]ude f 4, 1 5. When he Jhsicome to ko ghfificd im hie 
Saints^ Mitd admired m at them that do bolieve^ 2 Tbcf. 1. 10. 
When the Saints fiatl judge the world, i Cor. <S*2, j* and when 
the ungodly feeing them on Chrifli right hand, inufi heat^ 
their fenrtnce on this account [Werily I fay vnfa you^ im as 
tnkch 03 you did it (or, did it mt) to one of the leafk of thtfe (my 
Brethrtn)youdiditunt^me.'2 Udtth.zy, YetafewdasKS, ao4 
all this Will be done before yom^eyes :, but the unbelieving, 
world wiH notforefce it. ^ 

' Would malignant Cmn haw flain his brothels if he had 
forcicen the puniihmcnt, which he calkth afterward intoUe^ 
rable, Qea, 4. 1 3^ Would the world htvc .dclpi(cd the |ureach<« 
ingofN^iiift, ifcliey had believed the deluge? Would Sodom 
bavc been Sodam^ if they had lorefixn that an Hdl from H6a« 
ven would have confiimed them >* Would Acham have medlcd 
with his prey, ifhe h«dfere/if»theftoneithat werehtf Eac« 
cutioners asM his Tomb ^ Would Gebe%i have obeyed his oyr 
Tetous defire, iifhe had foreieeii the leprofic > Or Judas have 
betrayed Chrift, if he htd forefetfiiht hanging himfelf in his 
defpair ? It h fort- feeing Faith that faves thoft that ate laved ». 
and ilifid ufAeitef that caufeth mens perdiuon. 

Yea frefent things as well as future, arc unknown tbfooti(b 
Unbelievers. Do they know who ieeth them in their (in > aiul 
what mtnf thoufands are fuffering for the like, while they fie 
no danger > Whatever their tongues lay, the hearts and lives 
tAfooh deny that thete is a God that (eeth them, and-will be 
their Judge, ffalmi^. i. You iee then that you muft live by 
FtfiriF; or peri%by folly. 

4. Confiderthat things vifibUttc To tr^sa^arj^, and of Co 
Jhert continuance^ that they do l^nr defervc the name oT^firJag/ ^ 
being nothings^ and left than tu^hing^ and lightor than vanity 
^ Mp compued CO the neceffary eternal Beiag^ wbofe name 

ia. 



i««i 



Tht^Lijt ofFaitb. ^ .* 4} 



is I AM. There is Ihic t/m^ dmts difTcrcnce bet wet n a 
Pfilicctaii tioPrince > s Lof4 and ik> Lord > i man and no 
imn *, a worid and no world. ' And if tins bt all^ let the Umi 
thai isfgf inform yoei ivow ffr^fiadiffmnce thif is. Ra(k>naf 
fereitght may teacha X^TXfx to weep ovrr his nilinnerous Ar« 
myi as khowing h^it ioon they wcreaH to be dead m^n. Can 
youforget that death is ftaiy to umh-efs yoa ? and rtlt yoii, 
that your (p-^rt and mfrth is done? and that n'>wyou hava 
fnd all that the world can do^' for thoit that ferte ir, 'and tak< 
ttfbr their pi rt ? How tjuickty can a feavcr, or the choice of 
an htnidredMcilcngersot death, b^eavc y ou of all that earth 
afforded yon, and turn yoaf fweeteft pkafures into gall, and 
fttrna L6rd mtoalunnp of clay } It is but as a wink« an inch 
of cimc, till yoia maft quitthcftagc v asd fpeak, and breath, 
"Wnd (ec the face ofnian no more. If yo« fcrcfe^ thi^^ O lire 
asmenthatdofortieeit^ I ncTerheaitii ofaoy that^#/r bk 
"Winding- fflfitt; or fwgbt ftfr g, Ofi^y ot went to Law for bk 
grave. And if you did but fee (ts wife men (houldj how mm 
yoQT Hra^frrs and ffVtfMb, and ^/rtf/vrrs do Aand unto Crarifi- 
ty, as wtM as your WinJ^g Jhcets^ your Coffins^ and your 
-Oravn^ ybn would then viAic, and dtfire, and d^k them re* 
"gularif and moderately, as you do thcfc. Oh what alading . 
-Itewef is yourr ftrcngth > How foon will all your gallantry 
ikrfnk into the fliell^ Si vtfifd/bnt uWtt to, voHfcmh. Btrn. 
But yet this is not the ^r#jf part of the change. The f erwr- 
Mr^/ignyMfftlothmakeit grbrter : It fs great, Ybrpcrfonf of 
ttnowii and hotromr, to change their Palaces for. graves, aad 
turn to ncjttbm rottennefs and*dirt: and theit Power and 
Command itHO (lient impotency, unable to rebuke the pooreft 
'Worm;thatfawcily'feedethon their heans orlaccs. But if 
•yonareB.'fifvffs, you can /«•]( fwrbrr, %nd fvrtfee much more. 
Thelasgeft and tnoftcapacrous heart altte, is urfable fully to 
conceive what a change the ftroak of delfh will nnakc. 

Ftnth^hofy fnilfojuddenfy topik from ft ay it to Angelical 
f^^ifi^ Irotrt farrow nttto i^ndlefs jijes c'-ftxym-iHc flandcrs^tni 
ceMftmfi^ -and vMenct of 4nen,' to xhc ^btfom^ tf eurnal i.ove i 
'from ^hetlamours of a ttnTUlktiotis vrdHt!,^to the nwvcrfal 
Wmony and perfedt unintcnupred Love aijd Pwcc, O-wh.t 
1 blaffcd chtnge tithisi -which ichevrngn^w^ ire ihsU Jhortfy 
feel G % f « 




The Life of Fditb. 



For to unkoly unrtnimtd finl^ Chat ycftcrdty wu dtowpgd 
in flcfli, and kught ac chrcatning^, wd fcoincd rcprooftf cb 4it 
(iHidenly (hitchi into another woild v uidfet the HtMtn that 
hchathloll»aodfrr/cbcHr// which he would not^Wievf: to 
fall into the gulf of bBtumUfs mrmty^ and at once, to find, that 

^'cif and hbft arc both dcpar tcdi that hmvyt and f r iff tnuft. b« 
if cov>pany,and P«'/^#riilii'i&ha(h lockt up the door i.O wha^ 
an amazing changjs is this ! It you think me croublcfom for^ 
mentioning fuch ungrateful things, what i ttpuble wil it be t^ 
fftl thear^ May it teack jrou to prevent that^.greater trouble, 
you may well bear this. Find but a medicine againft death. 
Of any Acuricy for your continuance here, or ^nyf reventhn ojf 
thtCb4rt£e, and I bstn dim: But that which unavoidably 
lifii/l hcficn^ (hou]id btfrrefan. 

But the wftmwoM is not thus $maJkU\ EttrnMl life ts bo* 
gun in the £r/iri^€r. The Church it ^vi/r on Chrift the ti$ckji 
and I he gsus $f fbllflfsB notfnviul ngmi/f iK Fix here, and 
f pu (ball never be removed. 

4.. Hence foUoweth another difference ; • The mutshk cfi4i»^ 
turf doth imputa iifffdcefitlmutsbiUty to the foul that chufah 
it. It difappointeth and deceiveth : And therefore the ungodr 
ly are of one mind to day, and another to morrow [ In health 
•they are all for fleafure^ and c^mm^dity^ and btmour : aod at 
death they cry out on it a$ decehful Vanity :.. In hedUh they 
.cannot abi<ie thisjlrifiiii/x^ this nuiiuting^ and f^fkjng^ *and 
ffefmpaht the life to come v but at death ot judgement ^ they 
'will all be of another mind ! Then O that they had been Co 
wi(e as to know their time ; and O that they had lived as ho^ 
hly as the bcft ! They are now the bold oppofers and re- 
proachers of^tn holy life : . But then they would be gladJt had 
been thcir.own : They would eat their words, tnd will he 
down in the mouth, ^nd fland to never a word they fay, whco 
/igfcr, znd fenfif %iaA judgimtnty (half convince them. . 

But things unihangeMbltdo (ix'ihe(bul. Piety is no matter 
Cor Repentance. Doth the Believer fpcak againft (in and fii^ 
ners: and for. an holy, fober, righteous life f He. will do 
So to the laA ; . Death and Judgement fliall not change hia 
«Eiind in this. But much confirm it And therefore he perfc- 
vaes thvou^fuf&nngs, to death, IU10. 8. 35,36,37. [F^r thk 



ri»a**i«h 



aU. Lift 0f Faitk. 4,5 



€Mifr WffdiMt mt : Ant tbmgk •ur 9iaw^d mmfifdi^ ytt tSf 
immgrdmdMisrtM€mdd^hd0^ F4rm tig/ft 00b6i$ii^wPhUk 
90 km for M mmfnU^nri^thfwMi gf^r mfe^xcicding tterud 
m^ht ofgbpy : H^ttiltt.m M^ m^ M tb$ th'mgs tbi^ itre Tecn^ 
.^la,a$^th9tkmg/twhUkJtrtmi&t^vF^^ which srf 

fifin 4UUmp$rdli but thubirngs which MC mtfun^rft%rngt^ 
zCor.if. 16,17. , , 

. 6, Laftljf, Icr thismoTC ypu to li?c by t firejifwg Fahb^ 
4jhtt if is 0/ nictjpty uym fslvdtion. Believing Heaven, mufi 
prcpaTeyoufof ir, UfoH fxm cm trijoy it. .B/lwing Het/\s 
ncccff.iy to prevent it. Mmrl^ie. iS.Job^^ 5,, 18, j6. T7*f ;«!/r 
(hgllivf by Faith i but if dnymM draw b)ic\ for, bi lifted uf) 
tba L$rJ mit bapi n4 fleafurt in him. Heb. 10, )S. (Jab. a. 41 
jMks had that iktrt hi mt in any ij you an evil heart •f unbe^ 
£ef^ ta d€f0Yt fr^ the tivietg Ged. Hcb. 3 1 a . And be net 
ef them that drdw bacf^, to perdition^, but^ Sj them that betiivi 

$athefituing0fthif»ul. H^b.io.jp. Itis God that fiith|;T*o( 
Ihdlatbfdamnedthaibeluvedn^t the truths hutjead ileafute iH 




■ II II M il I 



Mity I now in the conclulieninore patticaltrly cxW t you^ 
!• That you w4\ live upon things fmfeen. a. That you wiH 
fremcttthis life of faith in <?tim, . accof ijng to yotti (f^cni 

<iapacick$. 

Pf inccs and Ncblci live not al waics : Yoa are not the 
Rulcri of the tmmmablt Kjngd^ ') but of a boat tha( is in an 
haflyftrearo, or afliipnnder fail, that will Tpeed both Hlot 
and Piffeogieis to theflioice. Vt9t%^ efiit VU: at ^memini ut 
hminiK U was hot the lesfiot werft of Kings , chat faid; 
llams^firangftufoneatih'] Pfal. 119.11? K>rmii/i<i», nonhi^ 
mo: lam n^morm^ 0nlmmani,Vt%\r:^i.6. Tdu arc the greg-^ 
termcrmsp and WjC thc,ftrrt« •?!<•* •* but we^inuft attfay with 
Job^cb.if..ii,l±. [ihe grave is tMf^hnfe, gui^ m mnlUna^f 
ambeds indarkfefs: GotryftUn ie oiff Father, andthtWt*m 
our Idother and our^ Sifitr-'} Tht ineiorable LevtUer is ready 
at your backi^ to convince you by umcfiftiblc argument, that 
Mfiyou are^ and to iujtyonfhat return. Heaven (hould bt aa- 
dtfirMble^ and Hdl as ien^U to yon as to w*er/. No man wifl 



iv 



. /'i^ _ . __ _-g*» ^ifr ^VaOk 



fctr you afc'er AeiVh t Kli jtch tc6 will Ghtift be ifraidi to f!|4^ 
ilrou. Liikjf 19.^7. A% Iht lCiii^i9iit5 mwd gh^y ^tht fnrld 
Were conrtmtitd by tiim f n the heur of fiis ceftiprtrioft ^ fii arc 
they bicbHfid&ahTe to procure MsVif)pi*^jrJMt. • Tr i|fl n^r ttaetf«- 
tolre \o ufiieHsiM tichcl. Vtlat fhtrti 4>Qt »f thcf «ri H pl^v« it 
lift. As ybu ftthd on ixg^r grimif rtnn others.it fs ita^et tfuil 
you ttiouldfiifurtbtr. The greater arc your id vantages, the 
Wifer and betrcr you (houtd b^ : and thercrore flioQid better 

EctCciyftthtdfff^trwHeehctwttii\iiiYtptfmpnst and rrvrivW. It 
atwaiee dark #hctc the(e gloir- worms flvine, and a- rocttn 
^oft dbth fecm a ^c. 

Tour iffieUkiei alfo fliouTd e*CfCeyoo» You muft go' n 
> thm^^NiiHis ijft to Heaven. To live at in Htuvin^ in a 
crowd ofbufinefi, and ftreatn of tempfatiofis, from the con^ 
iluehce of all Wbrldly things, is fo hard, that fe^ fiich comt 
to Itleaven. Withdraw your fclVcs therefore to the' frequent 
fcrioi^i fore- thotiglb'ts of eternity, atrd hve by faith. 

Bad tiihe allowed it, 1 (hould have come down to (btne 
particular inftances ; As, t. Let the tH^gt mjeffi be AtH at 
lMfli^,^io wfwec tutiy umftjoion^ aotl ihame. and xepcLcach 
mo^ont^fin.! 

: f ^Ltf clicmbe Alltat hahfl,to^i/te%if us to Af>/\vfien 
backwar^nefs and coldnefs ddth fuTpriice us. What, fhall wfe 
do any thing coldly for ctetnity > 

3.^ Let it rciblve you what compatif to delight in-y -and what 
fociety^ to be of i even thofe with whom you tnuil dttill fur 
fvtfTf 'What/Jrff&eyejria uppermdR on earth, yoii may /wr«> 
/r^ wluchj^i^ ihajl reign foif ever 

* 4. Let the things inviObte be your daily foUc^ ,-and the 
fd$ it faHiott of :yo}itb\jA$. Ate yoM rfiandered by men? Faith 
tells you, it is f nt^gh that Chrift Will ;w|t'^<r j^iir. O happy 
Ay, when he wJU briftgjeftb out rightel>ufnrfs gs tbi 7^iEt, and 
let jalljf r^r» M(hicb all the faife hifloriiff ,or flanderoiis tongues 
oi[|^ainalI the world noidc crooksd. Areyou/roirik#2oo 
Off contemned by men f Is it not enough that you ftall cvct" 
hfiifigly ht honoured by the Lord f Are you t^tongid^ ^tf^^If^'^3 
ot troadcn OR ^hy pride or nollice? Is not Heaven enough to 
nake you r?piir4t/9if ]P and eternity long r«of/gtr for your joyes ? 
O pray for y oui aialicious enemies^ lett (hey faffo more than 
fouctnwiftthcm. %. Laflly» 



J '■'■■■ ■ ' ' ' ■ ■ ■ ' ■ ■ ' IB ».* 

The Life rf faith. 4^. 



i 



2. ttfUy, I (hould have become on the behalf of Chr tft, t 
periiioncrto yuafor pfofeftion- and eacouiagcfneni te ihf 
heirs of the invifible World. For them thai fteacli^ and ihtni. 
' that /iv< this fi/r 9f faith: not (or the hoitf)i)rs and riches of 
the world » bof for Uav^ zsi^cuimtnanc9 to wof k in the Vmc^ 
nrd, and peaceably travel through the world as firangerr, 
and live in the Comti^nnK 9/ ieints^ as tl)ey rbelteve. Bur^ 
though it be for the bcloveq of the Lord, the aj^ple of his eye, 
the people thtf are iu^re to )(tvfw^ and ra^ with 6hti A for 
ever \ whofe prayers can do o^orf for thcjMeat^ll PcinceMban 
you can do for them y whofc )oy is haAcned by thTat which is 
intended for their forroWy I (hall now lay by any further fuic 
on their behalf . 7 

But for your, fdves, O ufe jpiir^rvig and ^ou- feting facul« 
ties : Be often looking through the profpedivc of the pro* 
mile: and live not byfenfton prcbnt things « but live as if 
you fa w the glorious things which you (ay you do believe. 
That when worldly titles arc inGgnScant werdti tnd^ ^tftilf 
ple^nres liave an end, and Faith an^ Helinefi will be tht 
nuikscf honoori aind. irvif /iff and migMiuft the bidgea of 
parpctnal (hantc^ %nd when yon ouitt give account of yupir 
Stewardfliip, ind fliall be no leoget Stewaide, you may thai 
by brou^t by Fgitb unto Fruit kwy anil fr^-wkh joy the glo« 
f ions things that you now believe. Wrire upon your Pahces' 
and goods, that fentence^ 2 P«f« ^ . n . Setitig ell^kifg tkmgs 
JhsUbi dijfolved^ Whtt mmmn if fnpms pwgbt y$ u he i$i M 
b$ly ienveffasionmJ gedlineft^ '^^g/^s sttdbg^ftg H thmr 
e^mmgcfthed^ypfCedl 



H£>; 



Tbt Lijt of t tut. 



'Hebrews ii. i. 
Now FiMti « the futjianatfthmgs htpedfar ; the 
eviieift tif rtiig( not Jem. 

XHAP. I. 

'F«r CmviS'an. 



w 



|N-the opcai)i0ofthuTexr,'l have tlrevdy 

Iflitwed^ thtt [itistbimMturt-MndtifttfFMtt 
UbeinfiiMd^^ priJmetmUJ^bti or U maif 
things dbftnt tutixte -amd aakcBf fhittm^tt 
H nir EfkoMtim, Rtfilutian and Cemtrf^um, 
MS if tbty n>rrr freftnt, dtU btfvrt tur tyti i 
Jkli^nass u tbtdegTM^ yttastttkcfiwCtritycfoWMBt, 

^lathc hindling ofthii'Doftnne, I han^ready Oiewcd, 
ihattbis^aithiitgtouaded juAiiiabIc knowUdge, and not a 
fancy, or uneffcmal opinion i having for iis ob'fcSt the infal- 
lible ReTc1ation,and ceitam Truth of Godi and not « folfliood, 
noramcer piobabilitjr oivtrifimiU. I have fhcwed how fuch 
% Faith wiWvroiki how fir U^u/^.cany ui, [fits evidence 
were fully entertained and improved i and how bt it ietk 
carry all that have it finccrery in the Icafi degree . and I have 
(hewed fome of the moving conllderationi, that (huuld pre- 
vail with ul (o live upoD tlv thiogi mr/fr», as if they were 
open toour/gJt. 

'■ f think I may fuddenly procccfrhcre to the remaining part . 
ofthe Applicitton, without any recital of the txplicatin ot 
cn^matitn, the truth lying C6 naked in the Text it felf. 
f^M* *i P^iifh, ind ihc L^t >f Stmfe, «ie the iwo waiet 

thtt 



".y g ii 



The Lift 0f Faith. 49 



ctac til the world do walk tn, <o (he t wo cxtrcaiBly dirtacnc 
.ends, which appear When death wichdrawi thevct}« It u the 
ordiiurion of Ood, that mens own tftirngtiom^ cbriot and ^if* 
ifejy#tfr/y(hall be the neafliry prrparative to their Fruition. 
Nem$n$lens hor.ns wt hiatus ift. Men (hall have no better 
•titan (hey vdtat^ %nd cbufe^ and frri^: Where earthly things 
are high/fi in the efteemj and desarejFto the mind of ilian^ fuch 
perfons have no kighif^ nor more dtsratU a portion. Where 
the heavenly things arc higbifi and deattfl to (he Toul, and ate 
fraUically frefimd, they are the port ion of that fouL Whe^e 
the Tres/ure if, the ^^itrt m//ir^ Matth. 6. 2 1« Th< fan^ify* 
ing (pirit doth lead the fpiritual man, by a fphritua^ Rule, in 
afpirituat way, to a fpirttual, gfoHous^ durable felicity. The 
fcnfual parr, with the fenfiial inclination communicated to. tht 
corrupted mind and wiU, doth by camal reafmiags^'^tid by 
carnal mtans^ pur (lie and emb ace a prefent , fading, €a;fnal in* 
UTfft* and therefore it iindeth and attatncth no more. Jha 
fijh Atfiitb againfi tbtSfiti^^ and tbiffirix agaia^ ibcfl:Jh \WHd 
fhffc aTicrntTafytbi w€t0 tfctfot^tr, Gal.. 5. 17. "ibey tbai aft 
^afttr' ibffiejhy do mind the tbkigs of. thcfifjb \ bnt fJny ^bat ara 
after the fpirir^ the things iiftbe]^irit. To be carnally minded ie 
dentb i lut to he §iritnally mindtd is Itfe and.feace : Bec^fo 
tbe^ carnal mind is enmity againfi God i for it if init fnljf& tm tba 
LamofGod^ neisber indeed can be: Sotben^tb^fbatiortintha 
flefh cannot fbafe God. If any man have not tifa S fir if ^ C^iftl 
the f$ma is nmeofbis. If me live after tbeftrfbi tj^o sball die : 
hut if by the fiifit me mortifie the deeds -^ the body^ me shall 
live. Kcm^i.lQv.i^ ff^difievera manfom^tb^ t bat shall be 
alfo rtaf. He, that fometh U bis fleshy sball of the fiesb renp 
Cerr lift ion : but bethat fimetb to the #irir, shall ojf tbe fpirif 
reaf evtrlafiingltfe^ Qal. 6. 7, 8. As a man is^ Co he lovettf 
^Undd^treth'^ as he defireth^ hcfeeksthk tnd M$ Uc fiel^etb^ hi 
finditb aod f^'ffetb^ If^ you ' know wbiA morld^ .what ricbes 
maunfrefm^ intends^ wdlsvethfifyyou may know which 
world is his inheritance, dnd whither he is going as to his 
|)erpetoal abode. 

. . Keaftn ep/ib^th a mdn to know and (cek moretbnn befeetbz 
And F^tje inforflDeth and advaiiccth Keafon^ to kjtom^ that by 
the means of ^petnaitaral Rcvdation» thu by noochex means 

* H i« 



1^ 



50 7'Ae Uje ff Faith. 



U fully Icnowo. To feck aid hope for no better than we 
know, aiid to know no more than . is objcAively rcvetled) 
(while we hinder not the revelation) is the blamelefi imper- 
fcrdlionof a creature, chat hath itQiited faculties and capaciticf* 
To know what*s Brjf , and yet to chufe^ and fal^^ an inferiour 
inconfiftent Goad • and to rcfulc and negled the Brjf, when itis 
di(ccrncdi is thecourfeoffuchashave bat a fuperficial opi* 
oion of the good rcfafed, or a knowledge not wakened to 
Tpeak fo loudly as may be eflfedual for ehoke » and whofe 
ftnfuality roaftcreth their wills and reaibn, and leads them 
UckF^d: And thole thatl;^ir nor, becaufethey tpould mt 
1lf$tp i or begir yfsT, b:cau(e they tPduld not besr^ are under 
that ftme dominion of the ilclb, which is f n enemy to all 
knowledge, that is an enemy to iss delights and intereft. To 
ffrftft to i^isn^ g^od, and yet rrf^ft it > and to proli^ to know 
tvil^ and yet to chufi it, and this fridMinantfy^ and in tb^ 
MMin^ is thedefoiptionof a (clf-condemning Hypocrite : And 
iffifWfgifiryandspfoilStisiiof the tnnb ft^effcd^ be added to 
tht ffypocfifie^ itcomps up to that PhariGucal blindncfsanci 
obdurateneft, which prei;fareth men for the unndik/s fini 

Confidcr then but of the fr^tfim of many of the people of 
this Land, and compare their fraQice with it, and j^dgc 
what compaffion the condition of many doth be^k. Ifyoa 
will ^rtffvt them, they.f rsfir// that they Vierily Mn^r in the 
i«vifible God % in a Chrift unfeen to them \ in the Holy Spirit^ 
gathering a holy Chufch to Chrift, and imploying them in a 
communion of Saints : that they believe a judgement to come, 
upon the glorious coming of the Lord 9 and an everlaftiog life 
of ^oy or torment thereupon. All this is in their Creed : they. 
would take him for a damnable Heretick that denyith it t and 
perhaps would confent that he be burnt ^t aftake : So thatyou . 
would think theft men (hould live, u if Heaven and Hell 
were open to their (ight« But O what an HyftcriiiCMl Gene* 
ration ^re the mgdd/y / how their lives do give their fsii^rf 
the lye ! ^Remember that I apply this to no better men.) It 
is a wopdcr that fuch men can btliivf tbemjches^ when they 
fay they do indeed believe tbe Grfpil • And (news what a moo- 
(Ur the blind deceitful beart of an impenitcnf finner is: In 
gpod fadnefs cau they think ihatdiey truly beHan that God is 

God, 



Tht Lift tf Faith. 51 



1 



God, wdA yet fo wiNuUy dirobcy him ? chat Heaven is Heaveo^ 
and yet prefer tbc worM before it ? chat Hcil is Hell; an^ yet 
win vmtora upon it for a liift» or a thing of nought ? What 1 
Miivf that there is at hand a Ufe of cndl£ joy! and no noore 
mind it! but hate them that (et their hearts upon it ! Ih 
tbty betlewi^ tbm txctft mm he c$mnted gnd mw homy btjhat 
Mtmttr imo thi KmgJUm 9f Hunftmf at Chrifthath told 
.thtm,Af(itfik. 18. 3. jobHi. 3, 5. and yet never trouble their 
minds about It, to try whether they are c&nvtrttd and new 
harm^ ornot > Do tbey ktHivt God, that m mgn Jhidl fee him 
« uitbM bdinffsf Heb. fa. 14. and yet dare they be unholy ^ 
and perhapf deride it > Dori^r; ftr/Krvethat CbrifiwiM cmein 
fismingfire^ Uki9^ vtttgegnee on tbem tbst kfow mt Gid, etkd 
they wn tb$ Goffel ef #iir Lsrd Jtfus Cbri^ *» wUflyiJUhtfHnijh" 
td with epnlnjU^g if^uBim^ fnm the frefena ef tHe Lwd^ 
0nd fum the gUiy of his p$wer^ 2 Thtf. 2. 8, p. and ftt dare 
they difobey the GoTpel ! Do they take God for their abfo- 
luce Uird and Govcr nonr, while they wilt not fi> much at 
mediate on his Lawt. bbt care more what a mortal man 
faiths or what their flcfli and carnal reafiin faith, than what 
b€ faith to them in hit holy Word ? Do they take Chrift for 
tiieir Savioiirj and yet lyould not befaved by him bom their 
£aBf but had rather keep them? Do they take the Hely 
ChcfitDithtitSmiBifinf while they will not have afanaified 
heetnwDft^ and bveitnot in thofcthathaveit? Do th^ 
Cake ifrjHir for chdrcndkfiibMf and hMffbuftf while they 
neither mind not fe^ki^ incompatifonofthe worlds And 
do chcy rake the we/eld ton pmtiijf ad iwif^itif, while «hey 
mind and SbA it more than Heaven f Do they helkve rkr 
e mm e mhH efSmN^ while they Of item ir^ and pcrhapt de- 
acA and perfeauteit i It U^ mA duflfufe moK contrary 
than thairflNrdIr and divdff? Andisnor HlTPOCRlSIE 
ia vifiUein lheir|r#ffjtr, at Ckr^miitf in their ffififfimf 
ItittlkaMvlaHon of their Relk^ UTFOCRITE 
« I^iWy wfjttan iitthclbfdiiad 01 it Tlity proclaim their 
(bam to ail ihftjiiay'converftwiili; When iliey have Oii^ 
liWf Milf$M§^iifit$^cmiy ifafcy tell mcn-liyyonr ungod^ 
«QiMlrlini, thnrJheyitediauiblera. W^heti AjeH ton^ 
haiblMhl^laiili thai dmaN i*¥0tm. tM tongue tod 



/ 



r 
i 



52 .Ihe UfffFntk^ 

hiind oiorc ioudljr Uf^ tluc they arc Hffocwites. Aod whcrt 
they profcii thcif F^irir but «0iF tfinl tbtny in a lifclcis outfidc 
piccrof worfliipi.they profcTs cheit Hyfccrifie sB the d^j hng: 
in their icnpioui ncgIcA of Gcdand their falvti ion *, in their 
carnal fpcedicsi in their worldly lives, and in their cnioiry 
to the praAicc ol the (ame Religion which they piofcfr. Their 

^ Hypocrifiein^ web» ib thtn, and fatranfpalrenr^ that it leaves 
their nakednc6 open to their ihtoie. They have not Vr^ffi&H 

' ir,$iigb to nake a confidrraUe eover for (heir uniditf. They 
hide bat their tongues ; (he reft even, heart and all, is 
bare. - * '. 

O the ftapendious powctcAfilftovei the wonderful blincl* 
D^fs and ftttpidtty of the ungodly \ the dreadfulnefi of thr 
ludgcoient of Godin thus^dcfcrting the wiUul refiilers of his 
grace ! That ever men (in other things of fecnning wifdom) 
fliouM be fuch ftrangers to themfclves, and fo deceived by 
theaifelves, as to think they hv€ the thing they bgte ! and to 
think thattheir hearts are fet upcyi Heaven, when they nek 
thfrloveit, nor the way thatieadcth tair^ but are principal- ^ 
ly bent another way : that when they arr ftr angers or enemies 
, to a holy life* they can .yet make thcmfdves believe, that the y 
are holy-,, and that f hey pr);,thatj{rjf^ which they mverfieki 
and make that the drtjt ^nd hupnt fiol xhtitlms^ which was 
never ihtftthus, Imftnffi of an bowr ! O Hypocrites ! ask any 
impartial fnant)frea(iDfi, that fees year lives, and hearis your 
prayers, whether you/^riey^ andiiw, like men that bdteve that 
Hcivenor Hell muH be their rewjrdJ ^k your families, 
^whether they perftHre by ytttir conftaht player, and diligent 

:endeavours, and holy conver&tions, that your hearts are fet 
oil a life Hi*c«Dne bit. was a'tcutting aiifwer^^ar lite Ap6ftafe, 
taofse< that told Kiiri of thennrea&iiibleners* of :InfltleM that 
denyed the life, ipiome^ faith he, Hir^s nm iHtki^orU 
fi9inresfa00hU it$ you Ght'^iinSy tha hliiui aiutb^r4 4s an 
iHdltfsJ^t 0f jof MT mfiry u 4mi^ and i^mimrtu obuin 
^i •n€^ 4Hdtf^0f(fbiPth€r. J>id:lhUim picby^lif^gssb^ 
twfuHtUtikjttniittb tkdtJcwU^daiwfi^^r^/toM^itjiM. 
Who fees chc,#«ft4/iii/j grfgfmfh ^nderer»i!yofihe€iowi^of 

Ubom I yoaiike up with^he piA(is»iof ^Ir^omaf d friy^ 



1 



■«lMaH«a 



^ 



The Life cf Faith. ^ 3 



and with the n^mt of Chriftifoity and holy obedience: A licclc 
0)Oft Rdfgion yott will admir, chan a Patror may icarn, or 
a Poppcc may cKcrcift. Compare your cairy and laboor, and 
coft» for Heaven, and for this world. That you hdUvt the 
flattering deceitful worlds we /er by yoof daily folicicouAcfs 
about it : You ftt\ it \ you ^xivt ft)r ir 9 you /iaff mat with all 
that ftandin your way*) you are at it daily, and hare nerer 
done : But who can /rr, that yoja fcrioufly believe another' 
world > you talk idly, and wantonly, and proudly by the 
hmri\ but you talk of Heaven and holinefsbut by theif/i- 
mflri : You do not turn the glaft when you go to your unne* 
ceflary recreations, or your vain diicourfc » or at leiA, you 
can flay when the glafs is run ; But in hearing the moft ne* 
ccfliry truths oi God, m in praying for evciVafting life, the 
hour Icems long to you v and the tedious Preacher is your 
wearitaeis and moleflation. You do not ftaft and plav by the 
glaii V but if n»# do not preach and pray by it exa^ly, but 
exceed out hour, thou^in fpcaking of* and for eternity, we 
are your burden, and put your languid patience to it, as if 
we were dctog^y ou (bme imQlleiablc wrong. 

In woi Idly matters, you are weary di giving^ but feMoin 
KAuctWtfig : you grudge at the vij^r, but ieldom at thegtvfr. 
But if the gift be ffMual and bitvtnly^ you are aweary to 
bear r^iiJ^of ir, and cxpoftulate the cafe with him chat of* 
ftrith ii : and he muft Chew by what authority he would dd 
you good ! If by ft ffious holy eocfcitencc he would fur- 
ther your preparations for the lifi:* to come, or' help you ta 
Alike fare of life eternal^ he is examined what power he hath 
to meddle with you, and promote your fatvation : And per* 
haps he is fnappiihly told, he is a bufic, fawcy fcllow, and yoir 
bid hiin meddle with bis owiimatten, and let youfpeedas 
you:«an, and.liceyr hit comptffion wd charity for himftlp, 
you give him no thanks for his undefired help. The moft 
laborious fitithful ftrtsnt you hkt beft, that will do you the 
HKlfwOrk, withgff^frjfskUl, and care, and diligence : Bnt 
the moft laborious faitbfoliafiruAer: and watdiman for yoo» 
fcttls, you moft uiigratefoUy ^lifie, m if he weremorc b^ 
•t«l vRwdfc: thaii nee^f , and were upon (bme uwroitabte 
woiki i&dyoblovc 1 fopcrficklhypoaUicdMinHlfy, thj 



^ The Life pf Fditb. 



tcacticch you but (o complcmcnr with Hetvcn, Md kids y<m 
fach a iMU of comkU, outfidc, hypocritical worfhip, if is 
agiccaUcto your own hypoaific : And thm whciryoo tre 
mockingGod, you chink you worflitp him» tnd merit Eica* 
▼en by the ibuie* Should a Mmi Acr or other friciul be bat 
half as carnefl with yoU| for the life of your immoital fauli, 
as you are your fclves for your cflAtei, ot friends, oi Uycs ta 
any danger, you would take them for Fanaticks, and perhaps 
do by them u his carnal friends did once by Chrift, Aiarl^ 
^'.11. that went out to lay hold 0ibim^ and fM^ Hthht* 
fiJihimfilf.'l For trifles you account it wtfdom to be ftrhus : 
but for e?erlaftiiig thingf, you account it folly, or to be mora 
bufieand ioltcitous than needs. You can believe an ad of 
pardon and indempoity (rom nun \ when as you arc little fi>» 
lidtous about a pardon from God, to whofe Juflice you have 
forfeited your fouls : and if a man be but eameft in bening 
his pardon, and praying to be faved from everlaOing mtlery* 
you (com him, becaufehe does it without book , and by* he 
9PhiMi$^ or ijpeaks thsou^ ^e nofet forgetting that we (hall 
have you one of thefe daics, as eamefk in vain, as they arc that 
(hall prevail for their felvation.* and that the terrible approach 
of death and judg^nacnt, (ball teach yon al(b to pray without 
book , and cry. Lord, Lord, open to us, when the door is 
(hut, md it's all too lace, Msi. 15. 1 1. 

OSin, had you but a iSiar^ fmtiim fereftebii fskkf tlnC 
opcneth Heaven and Hell as to yoot (igfit, what a cora would 
it work of IhisHypooifie ! 

1. Such a fight would quicken you from yon /M^ and 
put mora Kfe into your thougM*, and words, and all thatyou 
attempt for Godi 

2. Such aiight would foon abate your fridr, and hombb 
you bcibre the Lord, and mdu you fee how ftort youaac of 
whatyoulhouldbe. 

)• Such a fight would dull the edge of your e9veMii Jkfirtf^ 
•nd (hew you that you have gttater things to mind^ and 
uoiher kind of world than this to ftak. 

4* Snohn S^ worid maka you efleem the temptations of 
maufufmt^ but as the (baking of a leaf, afid their abrawnrr 
Mdihieitiia i^ppcuiQcat fpoechef, tlMwouUtfafia/aeikr 

or 



The Lifi ^f Fditb. 55 



walr into the balhnce agijoft a mountaiffy or againitihc 
worlff. • 

5. Siichiiiglit wottM allay the ifchofi^A and quench 
lhedlninkardsiA(atiableifrjr/, and lam your ^^A^j; into mo* 
delation and abfiincnce « and acquaint you with a kigbit (on 
of pleafufes, that are durable, and worthy ofa man. 

6. Such a fignt would cure your dcfire of pa^imt^ an J 
fliew you that you have m tmn to^are^ when all is done that 
necciTiry and everlafting things require. 

7. Such a fight would change your reliOi of Gods Ordi* 
nances, and cfteem of Miniiiers^ and t^ch you to love and 
Tavour that which is fpiritual and ftriom^ rather than bfpo^ 
ctnitdftftins midfium s It would teach you ^tter.hp v t& 
indgeofSemionsandof Prayns, than unexpesienccd ^n#s 
iriUeverdo. 

8. Such a fight would cure your malignity againft the 
watea^aad diiigentfervants of the Lord \ and inftead of op« 
pofingthem, it would make youg^d to be among, them, 
attdfafi,and pray, and watch, and rejoyce with them, and 
better CO nnderftand what it is to ieOtvt the c^MOinim (f 

In a word, did you bnt fee wbst S^i reveslsj andS^i^tf 

klr#ift mdfmfi btfwf^ I would fcarce thank ycu to be all 

aa fedous and folicitotts for your fouls, as the bolieft man 

aKve i and pt eftntly to repent and lament the folly of youc 

negligence and ddaies, and to live as men that know no 

other work to mind,, in eomparifon of that wUflh cjrtendeth 

to eternity. I' would ftarce thank the proudea of you all, 

to lie down in the duft, and in fiekdoth and aflia, with tears 

and cryes, to beg the pardon of tho6 fins, which befbae you 

fidt no weiglht in. Nor the mofi fcnfual wretch, that now 

Aieks fb dofe to Ms ambition, covetoufnefi and loft, that he 

faiths he emmtt kavt them, to fpit them out as loathfome bit* 

temeis, and be afliaOKd of them as ftuitlefi thmgs. You 

would thn iay to the moftgodly, that now teem tooprectft, 

[O why do you not makf more hafte, and lay 'hold on tteaven 

with greater violence 1' why do you pray witb no more fer« 

veney , and bear wifneTs againft the fiitt of the world with n^ 

more undaumcd^coatagi and fc(bltilioo> andwby do yon 

not 



mtam^ j 

I 
i 
I 



•5 The Life efFaitk, 

not more freely Uy out your time, tod ftrcngth, and wealthy 
tnd all that you have on the woCk of God > Is Heaven wortH 
no more ado than this > Can you do no more for an endleft 
Iife,and the efcaping of rhe wrath to come i Shill trorldlingt 
over-do you ¥] Thefe would ba your thoughts on Tuch a 
fighe. 



CHAP. II. 

WHit now remtiii^ but that you eome into the light 
and beg of Qod,as the P/opbet for his fenranr, 2 King 
6. 17. io 9ftn your iyf$^ths$y$u m^fa the things that would 
do4b much [Thtt the God of our Lyri Jefm Cbnjt, tho Fs$ber 
of gkty^ mity givoyou ibitffirit ^rcveUtron^ in the kfiowleJgo of 
him \tbi eyes of your ukderjtsnding being tnligbtemd, tbg$ yo 
may k/iowtvbd^ if tbo boft of bio Cdliug^ mod wbat k tbo ricbos 
of tbo glory of hit inbtriunco in tboSaints^ £pbe£ 1. 17, 18.]] 
O (et thofe things continually before your eyes, that matt for^ 
over be before them ! Look (erioufly into the infall ible word i 
and whatfbever that fore-tells, believe it as if it were come to 
pa6. The unbelief of Gods tibrrefNiir^i, and po$ial Latas^ ia 
the perdition of ibub, as well as the unbelief of PrMiri/rf. God 
giveth not falfc fire, when he difchargeth the C&nons of hia 
terrible commioations : If you fall not down, you fhall find^ 
that the lightening is attended with the thunder, %nd cxeeu* 
tion willbe done before you are aware. If there were smy^ 
doubt of the tbingt unften^ yet you know it is^jjf aU doubt ^ that 
thereof Narirfif; elfe that's durable and worthy of your eltima-: 
tion and regard : You muft be Knights and Gentlemen bat a 
little while : fpcak but a few words, more, and you'l hive 
fpoke your laft. When you have fltpt a few nights more, yoi| 
muft fleep till the ReiurrcAion awake you fas to tbeflefli.ji 
Then where are your plea&nt habitations and contents ? your 
honouri and attendance > Is a day that Mfftni^ Of a life that i$ 
xrinff, My tbi$eg^^s^i H^bing f Is there any fweeme(s in a^ 
/eaft thu iffi citfiii>; 01 drink^that waoirnk^i or time that. 

m$s 



l**M]k^ 



Tbi Life cfFintB. 57 



irjs (ftnt in rpQfCS and mirth, a year ago i Certainly a 
kfoWA vanity thoiild nor be preferred blf>re a fr$hMe indbf 
py: But when we have ctrr/iufy as well as exeeitmy and eter* 
nhyj to Cct igiinft certain^ triMnfitory Mnify, what roonn is Icfe 
for furthrr dcliberatton > whether we (hould prefer the Sun 
before afijuib, or a flafli of lightening that fuddenly leaves ua 
in the dark, one would think (bould be an cafie qucftion to 
refol ve. 

(Up then, and work whfle it is day : and let us run and 
flrivc with all our narghf . Heaven is at hand as fure as if yoa 
(aw it. You are certain you can be no lo(ers by the choice^ You 
parr with n^tking^ for nt thitigs : yoa{ efcapc the tearing 
of your heart, by (ubmittlng to the fcratching of a biyer : 
You that will bear the opening of a veioi^ for the cure of a 
Feavcr, and will not iorbear a neccflary Journey for the bark* 
ingof a Dog, or the blowing of the wind : O leap not info 
Helltofcapetheftinking1>reathofafcomer ! Part not with 
God, with Confcience, and with Heaven, to fave your purfes 
or your flefli* Chafe not a merry way to n>ifcry, before a 
prudent fober preparation for a perfeA everlafting joy. You 
would not prefer a werry cup before a Kingdom. You would 
let go a l*Jftr irligbt or commodity for a gruttr here : Thus 
a greaif fin an forbid the exercife dlz Itfit And ftall not 
tndkfijy weigh down a brucifh lufl or pleafure ? 

If you lore pleafure, take that which is rri/e^ and fiyl^ and 
iuTdble. For all that he calteth you to Refentance and Motiifi^ 
tatioMy and neceflary ftridncfs, there is none that's more (or 
youtfRdfart and delight than God : or <lfe he would not of- 
fer f9u the rivers of pleafure that are at hKVight hand > nOr 
himfelf to be your perpetual dt}igbt. If you come into a room 
where are variety of pidtares, and one is gravely reading or 
meditating i and another with a cup or harlot m his hand, it 
profu(ely laughing, with a gapinggrining fbouth i would yoa 
take the latter or the former to be the pifture of a wiG; and 
happy man f Doyoo app/ove of the ftate of thofe in Haavtnf 
and do yoa like the way that J>rought them thither ? " If no^ 
why fpeak you of them fo honourably i and why would yoti 
keep ho1y»daiea in remembrance of thehn ? If 'you do \ ex« 
imiae thUacred records, and (ce whctbcr*tbe Aftoftlcs and ' 

I others 







TheUfeofFditb. 



othcxsthit are now honoured ti glorified Saints^ did live as 
yoa do, or iichet as choTe that you think are too pr<cife t Did 
they rpend the day in feafting and iports, and idle Calk ^ Did 
they fwagget it oot in pride and wealth,& hate their brethren . 
that were not in all chingi of their conceits > Did they come^ 
CO Heaven by t worldly, fornnal, hypocritical, ceremoniout 
Religion? or by faith, andk)ve, and fcif- denial, and unwea-^ 
ried Ubovuingfor their own and other mens (alvation, while 
they became the wonder and the fcorn of the ungodly, and as 
cfceoff-icoiiringand refuleof the world } Do you like holi: 
ne&, when it is hi from you ? in a dead man^ that never 
troubled you with his prefence or reproofs, or in a Saint iir 
Heaven, that oomes not near you > Why then do you not like 
ilfof^iMf f(/vri.^ If it be go(7i, the tffitrrr the better. Your 
.^tim btaltb:^ and your cpph wcgbh^ do comfort you moi^ than 
another mans ; 4nd fo would your swm bolihefs^ if you Had 
• it. U you would fpeed as they that are now behoMing the 
face of God) htlievf^ and livf^ and wnir, as they did. And as 
the right €cm God didno^J9tgtt'thcif vpdtl^gnd Idbwr cf love, 
for^ hk Namt v fo he will remember you with the fame re- 
ward, if>u Jhtm the fdmt'diligtnce to the full ajfurance of boft 
utito tbe ondy and be not jlotbful^ but fottomers'of rirrnr, wba 
through fditb m^i fnHtnco inbait the Fromifcf^ Heb. 6. lO, 
II, la. 

O diiyou but/ie what they notp enjoy, asid t^hst they /ir, 
and pphat they sn^ and ii9bat they do i you would never fure 
fcorn or persecute a Saint more ? If you ^//we,you74V,though 
n^t t%thiy,, mtb open face. If you believe not, yet it is not 
your unbeliefs that (hall ipake Gods Word of nona tfkA^ 
jRm. 9.3. God will be God if you be Atficifts. • Chrift will 
be Chrift if you be Infidels. .Heaven will be Heaven if you by 
defpifmg it go to Hell. Judgement flcrpeth not when you 
fleep ; lUs coming af fait when you laugh at ft, or queAion- 
it, as if your eyes were^open f o forefee it. If you would mH 
beUeve that you mufiiit, jip you think that this would delay 
your death ont year or hp^r? If ten or twenty years time 
more be allotted you, it paflath as fwiftly, and death and 
pidgcmcnt come as furely, if you fpcnd it in voluptuoufnefs, 
and unbelief, as if you watcht and waited for your change* 

We 



r 



B**^^"'^"^ 



The LiffcfPaiii, ' 59 

Wc preach not to you Ifs %nA^nds: It is not^^pTbafi 
thfi is m Himfin uni HtH ; But as fare as you ave here, and 
muA anOD go hence, yoamuQasfl^oKly quit this world, and 
rake up your abode in the world that's now to us inridble* 
And no tongue can cxprc6 how fenOble you will then be of 
the things chat you will not now be niade fenfible of. O then 
with whit a dreadRil view will you look h^f^re you md be^ 
hindym I Bibmdyou^ upon Tijif^,aRd fay, It^ is gone, mJ ne- 
wr flriff return : and hear cosCcience ask you, Haw you [pent 
it, mtdvehgijou dUwnhn f Bcfon you upon EtefMty, and 
fay, b is comi j and to t(t« ungodly will be an Eurnity of woe. 
What a peal will coofciciice then ring in the unbcIicTers cars ^ " 
QNow the day is come that I was forewarned of ! the day and 
change which I would not beHcTC ! whithct cnuft I now go ! 
what muft I now do ! what (ball I fay Ufbrc the Lord for all 
the On chat I have wilfully committed ! for all the time of 
mercy which I loft ! Ho^ (hill .1 anfwer my contempt of 
Chrift ! my ncglcA of means, and enmity to a holy ferions Ifc ! 
What a dkfiradcd wretch was I, to condemn and difkke them 
thatfpent their lives, in preparation fpr this day ! when now 
I would give a th^uAnd worlds^ to be bat one of the moaneft 
' of them ! O that the Church dorrs, ani the door of grace, 
were op:n to me now, as once they wercj when I rafuicd to 
enter. Many a time did I hear of this day, and wouM got be^ 
, licve, or lobcrly conHdcr of it. Many a time was I intrcatcd 
to prepare : and I chougly an hypocritical trifling (hew, 
would have been taken for a fuffictcnt preparation ! Now who 
mu(i be my companions ! How long mufti dwell with wo« 
and horrour ! God by his Minilters was wont to call to me, 
Hdv hfig^Ojcorf^r^ppilt ibcu delight infcormkgf Hew Utq^ 
wiU tbougp on imfiniteHtlf, in tfyJaSy t And mw I mu^ Ciy 
mt\ How Lmg ! Homlcfig'fm^ Ifeeltbewrmb oftbe Mmighiy / 
the unguencbdble fire 1\ tbe immntd ttnrm I Al^s^ for ever ! 
When (hall I receive one moments eafir ? when (ball I (ee one 
glimp(e of hope ? O »ft«<r, never, never/ Now I percelv;c 
what Satan mc^nt in bis tcmptacions ! what iiu intended ! 
wbat dodmeaat in (be thieatnings of his Law \ what gratie 
was good foV^ what ChriU was fcnc for i ab4 what \^as tlje 
dclfgh and meaning of theXjofpcl ! and how I (hould have 

\ % valued 



bo 



The Life of Faith. 



4 



VAlued the offers and promifcs. of life ! Now I undcxtUnd 
what Mtntfters mcint to be ib importunite with me fei my 
converiton > tnd whtt was the caufe that they would even 
haYC kneeled to me, to have procured my return to Ood in 
tinie. Now I undcrfland that holinefi was not a necdlefi 
thing i that Chrtft and Grace defervcd better entertainment 
than contempt V that precious time was worth more than to 
be wafted id'y » that an immortal (but, and life eternal fliould 
have been more regarded, and not caft away for fo (hort, (b 
baf« a flclhly plealiire. Now all thefe things are plain and 
open to my underftanding : But alas^ it*s now coo late ! I 
know that now to my woe and torment, which I might ha?e 
known in time to my recovery and joy. 

For the Lordr (ake. and for your foals Cake, open yoar 
eyes, and fonfti the tbiogs that are even at hand, and pre- 
vent thefe fruitleis lamentations. Judge but as you wiH si 
jhmly juJgf^'ttid live but as yoa mil tpijh tbaiyoubadlivtd^ 
and I defire no more. Be fcrious aiif you faw the things that 
you (ay you do belie ve. 

I know this ferious difcourfe of another life, is ufually un* 
grateful, to men that are confcious of their flrangenefs to it» 
and taking up their portion here, are loth to be tormented be- 
fore the time. Thisis not the (moothing pleafing way. But 
remember that wr have/Z#/fr as well as you i which longs not 
to be accounted troubldfoaoe or precife : which loves not to 
dilpleafe or be difpleafed r And had we no higher light and 
life, we (hoald talk as men that (aw and felt no more than 
fight and fleQi can reach : But when we are f reaching snd dy* 
ingi tndyw are hearing and Jfying^ and we heluve and Hufstr, 
that you arc mw Ming tofet the thiiigs we fpe^k of, and death 
will ftraightway draw afide the veil, and (hew you the great 
anuzing lighf, it's time for nr to /^j|», tnd J9u to heir^ with 
all our hearts. It's time for us to be ferhmsy when we are fa 
near the place where nil are feri^m. There are none that are 
in )cft in Heaven or Hell : pardon ns therefore if we jefl not 
at the door, and in the way to fuch a ferious ftate. All that 
fee tnd feel are (erious: and therefore all that trufy believe^ 
mufl be fo too. Were your eyes all opened thb hour to fe^ 
whit we helku^ wc appeal to your o wi^ confticnccs, whether 

k 



7U Li fe of Faith, 6i 



ic jjroold not make you mofc ferious than wc. 

nwftl not if you fee BelkvAt make another matter tif 
their filvation, than tho(e that have hired their underftand- 
^ngs in lervice to their fenie > and think the world is no bigger 
Or better than (heir globe or map* and rcacheth no further 
than ti|ey can kcnnr. . As lOng »s we fee you fetious about 
Lands and Lordfliips» and titles and honours, the ratlks and 
tarrying'Ironsofthe cheating world, you muQ give* us leave 
.(^whether you will or no^ to be ferious about the lifeeternaL 
They that kr^mkltCoezgitrlY for the bonds of worldly itches^ 
and devour (b greedily die driffeof (enfiial delighf$» methidu 
flioold bittfli f if fuch animals had the bluihing properly^ to 
blame or deride us (or being a little ("alai, too littlej earned 
in the matters of God and our (alvation. Can you not pardon 
us i(wc bveG$d % tittle nrnt than you love>sMr/N^i> arid if 
we run ttsf^ft for the Crown of Life, as you run after a feather 
or a fly ? or if we breath as hard after Chrtft in holy defires:; 
as yoQ do in blowing the bubble of vain*g|ory ^ If a thousand 
pound a yeas in pafl>ge to a grave, and th^hains of darkneft , 
be worth jromr Uhmr \ give us leave to believe that mercy in 
Older to everlafting mercy, grace in order to glory, and glory^- 
-^aa the end of grace, is worth 9vr labeur^ and- infinitely 
more. 

Your f lid is narrow^ thongh your tpoy be broad : and aur 
fMdi is broad, though our wj^ be narrow. You build as Miner»< 
in Qolc-pi(s do, by digging JetPuw^rds into the^^rl;.^ and 
yet y9M are Uhoikut : Though m$ begin on^astb^ we btlild 
towards Heaten, where an attradive loadflone draws up the 
workmen and the work » and (hall we loiter under fo great 
ellcomragemcnts^' Have you eoaTidered thatFjitib is the^e^ 
bdldinggftci f the evidence of things not ftem^ and yet 
have you the hearts to blame Believers, for doing all (bat they 
can dq,in a cab t>f fiich nnlpeakable evorlafting cmiftqacnee. If r 
we are Believers, Heaven and HeU anc as it were open to 
pur fight > And would you wifli us to trifle in the flght of 
Heaven ? or to leap into Hell, when wa fee it as before us f 
what name can exprels the inhuaunc cruelty offach a wifbx^tv 
motion! or the uuchiiflian Ibily of chofe dial wiU obey 

? . . :••.'• 



62 ' Tbe Life o^ Faith. 

O gt?e uii Uaye Co btfttuus for • KiHgd$m which by ^h 
fPi fa \ Blaine ui for (his, tnd blame us thcf we are no( be- 
tide our blvcs. Pardon us that we arc mp^Mkf^ when the 
thunder of fehvshl^s voice doth call to us, detiouncing cTer- 
laftiDg wrath to all that are fenfeal and ungodly. Were we 
afleepf as you are, we would lie Aill and take no heed what 
God or man Taid to us. 

Pardoh us that we are Chriftians, and bdiere thtfc things, 
fteing you profeft the fame your (elves. Difclaim not the fro* 
dMTr tillyott dare difclaim the fro/f/|f^. If nfewere Infidels, 
we would do 'as the ungodly world : we would purfue our 
piclcntpleafiires and commodity, and fay, thatchings above 
us are nothing fo us» and would take Religion to be the 
Trottbler of the world : But till we are li^dels or Atbeifts at 
tbe hurt, we cannot do (b. 

' Fbrgtvc OS ri^^dirs tffe m/M i if you take it to be pardonaUa. 
Were we bratts, we would ear, and drink, and play, and never 
trouble our felves or others, with the care ofour (alvarion, or 
the fears of any d^ih but one \ or with rcfifiing ienfutl in- 
clinations, and medicating on the nfe to come i but would 
fake our cafe and pleafiire whtlt we may, 
. At leaA ibrgive us that wc^CMot'bl$ckf otftgncs \ .that we 
have hf€ and feeiing. Were we infenfate clods, we would 
not fee the light of Heaven, nor hear the roaring of the Lion, 
nor fear the threats of God himfclf : we would hot complain) 
or frgh, or groan, becaufe we feel not. . . «. . 

• If tbcrcfore we may have leave co<be awskfjuii to be rjt sirr 
wits^ tohc CbriJUans i tobeMrif>«)be creatures that have 
hfi andfinff, forgive us that we believe the living God ^ rhat 
we cannot laugh at; Heaven and HcU^ nor ied at tife thitatned 
wrath io( the Almighty. If theft things mult make us the 
phje&cf the worlds reproach and malice, let me rather be a 
acproachpd mgf^ than an honoured i>eafi k and a hated Cbru 
jfi4ff,.tban a btUv$d Infidel ^ and rarhcr ht mt live m the 
midft of nr^/fcr and tontempt, than pa(s through hbnourun* 
to flianiic, through mittb Co mifery, and tfenfltfi, to ^fefHag 
4udb. Hate us vr hen we arc in Heaven, and fee who will be 
(^ (ttftrer h)tlr.. If ev%r ^e Oiould begin conod and relapfe 
cowards your hypocritical formality, and (cnflcfs indiffcreacy^ 
. " , our 



the £^ */ Faith. ' ,65 

out lively fight of the mrl^HvifiHe^ by t ftricMS fsitb] would 
prefantly awake us^ and force Qs confidently lo conclude , 
AVT SANC7VS AVt BRVTVS^: There i» 
piafticaliy and predon^inancly no Mean. HcUpcove a BKViT 
chat is not a SAINT. 



■ I ■ 



CHAP. III. 



HAring done with this general convifiioD aad exhorta-. 
rion ro. Unbelieving Hypocrites, I proceed to -acquaint 
t0itevfrs with their Duty, in fcveral particulars. 

I. WorJhifGid as Bflievers^ fcrvthim tpitb fcvennci and 
g^dfyfeoTj for ourGcdim ccnfumlng /ire, Heb. i2.28>2?.{ 
Afeeiffg fsith^ if well exd ted, would kindle love, dcfire,fear», 
and all praying graces. Nd man prayes well, that doth not- 
wtli know what he prayes for. When it conies to feeing^ all 
tAen caa cry loqd> and pray when praying wi]l do no good. . 
They will not then fpink fleepily, or by rote, Fidis intaenda^ , 
gm^nmrtc^it^ ^mwtmfufcitat; Cnrfii^fgHi am^rc dffideris^ 
gemit^s^ WMtienes ffirat. Fairh is the burninjg-glafi which 
beholding God, receiveth the beatns of his communicated 
love, and inflameth the heart with love to him again } whi^h . 
raoimtethup by groans and prayers^ till it re^ch its original, '. 
and love for ever reft In love. 

3. Vejke and ufe $hi creature as Btlifvefs. Interpret all. 
things as they receive their cneaning, from the things unfeoi i 
underhand them in no other (enfc.It's only Gcd and the life to 
ceme that dan tell you what^s good or bad for you in the world. . 
And ^hdtfore the ungodly that cannot go to Heaven for Qoun- 
fti^ arecarrycd about by mecr deceits. Take hiti^what you 
l6ve : and take heed of that you love. 6o4 is very jealous 
of our love ; He (beds abroad his own lovein bur hearts, that 
our hearts may be fruitful in love to him, which is his chief . 
dtliglit. By love hQ commandcth lovei that we may fuitably 
move toward him, and center in bim. H< communicatcth fo 
)9f«cirforthe procuring of a /<tr/r, that we (hould endeavour 
to give him ill that little , and (hed* none of it inordi*- 
narely upon the creature by the way. Nothing is greets ot 

gfcatiy. 




MM 



The Lifi^ditk 



greatly to be idmtred, wnile the great God is in light. ^And 
it h unfaittbR for IMe thingt^ to have great affeSions i and 
(or low matttrt to have ihigheflecm. It is the corruption 
and folly of tht mind, and thcf dcludon of the affcftipns to 
cxak a Shrub above a Cedar, and magnifie a Mole-hill above a 
Moamain v to embrace a(badow oi ffeUmm oTrehcicy) which 
rantflheth into Natbing, when you bring in the light. The 
creatine is nihil & miVifotens : Nothing (hould have nointercft 
in uf , and be able to do Ndtbing with us fas to the motions 
that are under the dominion ot the wHI.) God if ^ff and AU 
mighty: 4hd hethatis ifV, (hould have At^ and commind 
AB : And the Omnifotent Oiould do AU things with us, by his 
Inteteft in Motdli'^^zs he tPitdo by hitfora in N^tufdU. 
I deny not but we may laveafrirnd : O^ie foul in two bodies 
will have one mind, and will, and bve. But as it is not the bo- • 
dy of my /rimi, that Hove or converfe with principally^ but 
the foul i (and therefore (hould have no mind of the cafe, .the 
corps^ the empty ne(l, i( the bird were flownj To is it npt the 
per(bn,bat ChriA in him, or that of God which appeareth on 
him, that mufl be the principal objeft of our love. The man 
it mmtahk^tnd muft be loved, as Plato did commend his firieod 
to VmyftiK : Use X'M fcribo it homine^ viz. dnimant^ mstura 
mvtabili : and therefore muA be loved with a refin ve. But 
God it unchangeable, and muft be abfolutely and unchange* 
ably loved. That life is beft that's likcft Heaven ; There God 
will be All V and yet even there^ it will be rK>^d' (honour or 
difpleafure to the Deffty, that the glorified hummiey of Chrift, 
and the New JerufsUm^ and our holy focicty, axe loved 
more dearly than we can love any creature here on earth ; So 
here, God (akcth not that afTcdion as fioln Grom him^ chat's 

!;ivcn to his fervantifor hit fake , but accepts it as (Int r^ibiai 
y tbtm. Let the creature have it, fo God have it (inally in 
and by the creature \ and then it is not fo properly the aea- 
ture that hath it, as God. If you ebttfe^ and lov€ your friends 
for God, you will ufe them for God: not flattertng them, or 
deHriBg to be flittered by them > but to kindle in each other 
the holy flame which will atpire and mount, and know no 
^unds, till it reach the boundlefi element of lore. You if ill 
not Talue thetp as friends , qi^ onmid diSs & fdld vefirg 

ImiddHt^ 



rbt^e f F aith, . '65 

l0udmty fid qui nfras. & deliOd swicf rtfftkmdma : Mot 
them chtt caU you good \ but them that wouM m^i(g you &<t* 
t€T. And you wiil let them know, ts Fbocign did Amif^ttr^ 
chat they cm n^rtt ufe you, ^ gmum & sduUt0rilm i u 
friends and flattcffcn » that diff.f as^a n^ife Mttd 4 bgrbt. 

iCs hard to love the icnpeife^ creature, without miflakcs, 
and inprdinacy in oui love : And chercfoie ufiially where wc 
tbve moft , we Go moft > and our iin finds us out > and then wc 
fixfkt iDoft : and too much a/Fcdion is the forerunner of much 
affliftion \ which will be much prevented, if Fnitb might be 
the guiJi of L9ve^ and Hj^mane Love might be made "Divw % 
and all to be referred to the things unfeen^ and animated by 
them. Love where you can nevea love too much \ wherfc . 
you are fure to have no d (ippointments i where there is no 
unkindncfifo ecdipfe or interrupt 9 where the only crrour 
ir, that Gpd hath not all % and the only grief, that we love 
no more. 

^ £(pecially in the midft of your entifing pleafures^ or en: 
tifing employments and profits in the world, forefee the end 9 
do aSlinFtfiifc, which tclletb you, \Tbt timi is Jhm\ it n- 
mdHtibthireforc, tbdibotb they ibat bave mves^ be mibovgb 
fhey bdj nmt \ Mnd tbty tbgt mef^ as tb^ugb tbey tipift n^ i and 
tbeftbM rnoyce^ m tbwgb tbty re'yyiced n(jt,\ and tbey tbat huy^ 
0s tb^ugb tl^ey ftfftffedmt \ and tbey tbat ufe tbk w&rld^m tbro9igb 
tbey mud it mt {w not ahupngit :) for the faction of tbis vportd 
ptf^ribiffr#y% I Cor.7. 19, 30* ^ 

3. Imphy your time as leeomes Believers. Faith only can . 
acquaint you, what an unconceivable weight doth lye upon 
this inch of hady tiiftf. As you behave youf fclva for a few . 
dates, it muft go with you in joy or mifcry for ever ; You 
have your appointed time, for your appointed work. God 
llath turned the gtafs upon you *) much of it is run cut alrea- 
dy. No price can call back one hour tbat you have loft. No 
power or policy can retard it^ courfe -, Sic fugiunt frano n»H 
rtmoranti dies. , When it comes to the taft (and, and time is 
goncy yottl know the worth of it: You^l then confcfs it 
fliould have fecoocd more precious in your eyes, than to have 
beencaft away upon things of nought. O precious time! 
mort worth than all the riches of the world ! How highly is 

K it 



y 



i 



66 The Life (f^aitk. 

it valued by all txlaftf And how batefy is it eBtetned mt^ 
by the moR } Now it is no more woith with them, than to 
be Ibid for unncceflary fpofts/anct cafe, and wafted in idltncfi 
and vain delights : Butt&rif, when it^s gone!, and tlfs too '. 
late, bow loud would they cty, if cryes could caff back fint 
igiinl O then what a mercy wonld it feem, if God would 
tfy them once again ! and truft them but with anotbcf life, 
or with Hezekjab\ fifteen years ! or but with fifteen dates, 
or hours, upon fuch terms of grace, as they held that life 
which they abufcd \ I( amazcth me to obfbrve the lamentable 
ftupid'uy of the world, how hard they beg for time when they 
think It is near an end ! and how Cireklly they let it Hide 
away, when they have firength and faculties to improve it ! 
They arc gricvoufly afraid left death deprive them of it \ and 
yet they are not afraid to deprive themfelvei of theufi and 
firuit of it, and to caft it away as contemptuoufly, as if it were 
an ufclefs thing. I feldom come near a dying man, but I hear 
him complain of the loPs of liiif e, andwifli it were to fpciid 
again, that it might be better valued and u(ed« And yet tht 
living win not be warned. O value Tfufr, as wife men, white 
you have it i and not as miferablc fools, when it is gone! If 
our Lord faid, Z wvft do the iror J; of ffim that ftrtt me while 
if is day » fofsho night comifh tfhcn m man cdn tp^k.^ Joh. 9.4,; 
What need then have (udi as we to be doing, and nsake much 
of time? O let not company^ mirth orbufincTr, makeyoif 
forget the work of Time ! Can you play, or loiter away your 
hours, with Eternity in your eye > Get the Sun to ftand ftill^ 
and Time to make a truce with you, and to wafte no more of 
the oyl of life, before you lofc another hour. 

O what heads, what hearts have all thofe men, that ftand* 
ing againft the verge of an endlefs world, can think they have 
any time to fpare ! Hath God given you too much? tfnot^ 
why doyouloleit? If he hath, why are you loth that he 
(hbttld (horten it ? You would not throw away your gold^ 
as contemptuoufly as you do your time i when an hours time 
is more valuable than gold. Frown on that company that 
would rob you of half an hours time. Tell them you have 
fomething elfe to do , than to f eaft> or play, or talk awaf 
your time unncceflarily. O tell them you were not made for 

nothing. 



Bochh^. You ut sna nct^ and mutt not Aand Oill ; Tou are 
in n figitt, and auift pot ccajfcu Your^ work is great » much of 
it ift undone. Your encinicf are not idle ; Death will not ftop : 
the Judge istcoming^and flill beholds you i and Heaven or Hell 
9^#flidy to leceive our endiqg life^ and tell us how we fpent 
009 time : And can you find ttoie to fpue ? Y09 are not made 
at Weatber*cock% to ftand up on high for nacn to lopk at» 
and by turning about with every wind> to (hew tliem which 
way it ftandqta Turn, not your livc^. into that curie, tivit^ 
041 . 20» [Xonfi^tJffHdyt^fin^th in vm^ Beli rve it^Timc 
tiMiifi be leYiewcd. The day is near,, when every wm oS you 
hadrathea find kii) your acq^unis^ [Co many hours Qwnt in 
iclf-examinatioi), and hoty meditation $ fo %uiy in readipg 
the Word of Opd v (9 tfiaiqr &ent in fervent prayer i and fo 
iMny in doi^ggopd loodiersj than {Jo many fpent in need- 
fela fporl^ and plea£ires> fo many in idlcn^ and vatndiT- 
QP|irfti t and, to many in the \db neoeitiiy matters of the 
woi]d«3 •A^ i^Cc that tempt you to mif-4>cnd your time^ 
whether at death and judgement they had rather themiclvcs 
haiven life of holy diligpoce to review, or aUfc confumedin 
mnity^and franfirory delights. 

Vou.ViU j|(^rtt/2ef ^pertinencies to interrupt yonrcpun* 
iels^ aiid fopioMS bufinf f< in the world : YouU tcU intruders^ 
diat you ajceJ^ufie^. find. cannot have white to. attend "thcn% 
And arc ypu^gpisginto Heaven or Hell, and have but a few 
daiestimtepf fMreparation (God. knows iiow few) and ye( 
can you bavf while^ to pa& this pfccious time iu vain ? Q 
wh^.woaUdyow not give eif long (otonc of the hours that 
you now inif-4>t^d ? When the oath is performed, Kev. 1 q. 6j 
Cttib^r Jhujhdl be m.lmffT.'] Wonderful ! that men can find 
Tiqic fat any thing , feva that ficnt which they had their time ^ 
Nm.tgm henevivtm^ fcdquamdiu ^^f^^dtrunt (inquii Seneca) 
cfm /mmAmf^i cm$mgeu nt heme vivSMti vx diu uuVi.^ Tq 
Iwe Vr#8 is kotkf^ie and nec^^iy^ and yet 1$ difr^rdcd ; 
IV) (m Imgi is iieftf ter foffible^ nor meeffary h and yc]t is ibught 
by aJanft alL jMOfimn nvere cum . definmdum efi : imme ^ui^ 
mm m$e dtfienM piven^ fMMi ineifer^HU Sen. IC$ unica« 
CwUe wcfteuM begin to Uveiwhto we fiiould make an end; 
but tt*sdioft nidttfpy to have made aai end* before they dQ 

K a f>cgin: 



■ I 



i«««MiMiMM«MaBMai«lM««ikMM^MiitfMMHMM«MMaMBHi*«i 



68 lite Life 0f FMtk ♦ 

trmh & tufiOm^ Jfifure tfli^am itmjtri§ pKntmH^ Dothd 
great work, and then you may comfortably fycnd the reft jir* 
waifiitg for the €ondi:2(ion. Yet you hare rime) and icivc;aiid 
helps : you may t cad, and medtxate, and pray, if you with 
but (hortty Time will bt no more. O let not Satan infalt 
ov«r yoar catkaflcs and tormenttd fbiits) andfiy, [Now it is 
tC6 Utei Now muroiafc and repent as loogal you with I 
No^ priy, and cry, and fpare noi !] O ufe that Faith which 
behold^th the invifible worMt and maketh fiitnre things u ' 
preknr, and then deUytod biter if you can : Theti wafte' 
your hourt in idlenefs or vmity if you dare !* ekhin light or 
fireihallawak^^ou. 

4* Suftt as Bilitvers. Fear not the wrath of umini bdt ill- 
iin 0s fithg Urn tbgt is htvifibU, H;b. 1 1. 27. fiiew pliinlf; 
chat you fcek a bittn Cwntry, vtrf. 14, 1 6. Readiolten, HWt 
1 1 , and t a cbaftfrs^ Behold the K iogdom. prepared inid ' (6- ^ 
cured foryou by Chrift,4ind then you will be tAdi^rcm wbieh^ 
way the wind of humane favour or appliuie (hall fit) W 
whtt weather Lunatick influences and afpe^ihali produce! 
Such a Faith will make you with Abrsh^m^ to turn yout' 
back on alt, and engage in Pilgrmiage for an iaiieriiance after 
to be teceived \ tbough he hf9W not tAitief brmn^^ iy^lth a ^ 
diftind particular knowledge J J7(f^ 4 1.& As' Stinger) and" 
trateQera, yoa will not be troubled to leave aowm ind Mis^ ^ 
buildings and wealth, and walks behind ydo^ as kbowi hg thit / 
you went but to pa6 by them, defiring and feelfmga httxtt;; 
tbgtn^ gnbcMvenfyi And yon (halHoCa iifdrhingty thi» pth 
6ng hj an in the world : Fir God wiinof be Mfomed n bftihi' 
yoinrGdd\ and be bmbfrtftreif&rymaGity, iieb.iM),!^. 
S;:rioufIy nffea tbe tHoi^nce cf tewMtd, and it wilt make 
you eiw/r rgtbertefvftr ^§mm mtb tbe feefU ^ G$d^ fbdHte 
ikiey tbefteMjutes if fin fer s feefm \ efieernhg tbi tmeseb rf 
I CbfiftffttieT fMns. tbdm the4fi4wres ef tbt wortd, y. 15, iS. 
£ripWfi^ht would cauie ^f iflrm's patience; Hold on as 
Chrtftians v tbe cndis near •'' Let us run t^hb fstknee tbe rgu 
tbttiefetMerems hekim t$ Jefm tbe Amber mU PkMer 
9feurFm$biwbefer tbe Jey tbatwgs.fetbeferebim. nuhmd 
fbe Cref, deffifiiigibe Jbgmti wiitfn dmn m $b0 ftgetl9mti 



^ 



The life of Faith. 69 



, ^fthtlhutn^God : Cmfidit him tkat tndurtdfMch CMtradiBnn 
pffimufs sgnit^ himjflf^itftye be wearied ^ and fmni in ytuf 

You nay well cndore the bufTeting) tnd fcorn, if yoQ fcMrC'* 
fee the honour. You nray well codmre <he Cfownof Thorns, 
ifyottfortfceriieCroWn of Glory; You may cndufe to bs 
foifakcfi of all,\ if you &ehim that will ncvet ftil you, not for*^ 
fake you : This ioretaflrof the .Kii^ri f^fleafun with the ' 
Lord, wfl) dfown the tafte of the Vinegar and Gall. Whine 
not hkeiirorldltngftjiktliate loft their portion, when you 
are ftttptiii bare as J$k ^If you ate troe Believers, you hiare 
^^AtHf for/God tr Ails Yoti have loa Nitbing-, (or Faich 
hath made the world at "Netbing to you : And will you whine 
and veH yourfilf fer Iktbitig i Can you call it Nothing (o 
frcqueoaijrtndeafilyin your prayers, and ordinary fpeechy 
and do f^m nowrecall thisor tell us by your ferious grief, thtf 
yoa rpeak hue in hypocrifie and jeaft. ^Fr mf^tmr nifn§ m^ltfiik 
a^^fi^um-^ ^i t$^ €afi$yr deledgti^ne frpffert^um. Afigttfi. 
Had there been lers J[i9/4tr«itr Love, there would have been 
left rdrmmt Ji^f j{rrrf andem^e. Oar life coniiftcth not in the 
abeendatiee ef^be ibkigs tiMt v^rftfftfi. He is not happy that 
iiaii iheiB^iiifiie that netiMi'^rfi'rriftmyrife/irrtiy t^m. [Cmm ^ 

nmdfce^fmdwmlieJeaqmdi^S^. Senf] SupftAutty dofhbut 
burden and bitak dowD : The Com that^s too rank Mi^fk 1 * 
and thehraBchfsbieak tliar arc oTcrladen with fruit. [OmniM 
qMit^fuferfiMuHijioeefa :fegetem nimiaffrnie uh^rtss : t^mi^^tf^ . 
ifangum^ttjid m^ufUmem fi^nfervenif fdcunJiPdf : Ideffiquf^^' 
que Miimk etftm^ ques i$im^eratafr^pefH»s fttmpt\ (fkisnm j 
tdnfim in alier$m in^iam^ fed ttiam in f^^HM ^uniKr. Sm^ ^ 
iCsfleaJmi^ and net pjiif, that it the worlds, moft deadly : 
fling ; It hath never fo moch7>»ri us, as when it h^th iUctts^ 
edits into Je/igbts or befa. [Et fera^& fifeit ffe^ahfU dy 
leQgnte decifitUf^. £rf».3 H0prist4iebait*» proipcrityaftdplea* > 
furc tbeaer, thatfenliaretMrdtaarilyenfhlredby. Men lofe 
nottheif ibult fbrpavrrty,' butfcr rUbes v i^or for diflionour^ . 
but for honour s nor for /crrow, but for delights 



t ^ *» 



Ej, The 



nmmm 



.•> 



70 . Jtiflife if.f*ith. 



i*«pa^WW*M#aa^m ^ ' V 



The luxuriances of profyaity, being us fo frequently un- 
der tSc pruning hook. Th< (urfeits add fummer fruicf of 
fulncfs andoJml cometitmcnts and delights, do put us to Che 
trouble oif out iickncffcs and our Phyficfc {Haw hgrdly fhaU 
riet mtn tfKitr tufa HttviH f} faith he that well knew who 
(houtd enter.. S^whAHgi^im [p^ciU^ imm imfogthilt ifi^ 
ta fr^^ntibm & fiUurii quis fruatur bonii^ ut bic vcntreiif^ & 
ibi mintitn imftc^* ; ut a deliciit ai dtlkUs ttmfut:^ & « 
mt^e fiOik frimns fit i «t in urri & in c^lo uff^artet jj/o* 
fiapii /] The hope is, that £iritfc God (uch humant imfa^hi* 
lities sre ptfiky^ But if '$ more terrible^ than defirable to be 
put upon fo great a difficulty. Sweet diflies will l^ave wifps 
and flies » but moft ofthcai arc dro*^ncdin their dtlightf, 
Saith B9etim dPrc^efUy and Aiu(ffity \ lUfaik^ k^s h^ruit : 
iBiL mtndMcium fptcie bpnorufn mates frtuntium Irj^at : hd^ €^t^ 
Utione fr^gUi fdlkitatis $bfolvit : lu^f Ham vldeMs vrittrofam 
finnHemy pti^ fmp^ if^ngrom : h^e fobriant, fucttnSamqUi 
0Q iffiiis Mdvcrftt0tis exttcttatioac frudthtcm. k f4ill nttgtkemi 
beft in the tiding ^ but a Ugb$ ntal is better the iirxt day. MifTt 
thank God in Heaven for advtrfity^ than for fr^jftrity : And 
fwre in Heff cry out of the iruit of profperity, than of advtt* 
(ky. Many did never look towards Heaven, till aflSiAion 
caA tbeiii on their backs, fo f^at they conlcT look no other 
way. [ft ^ g^dforwfibat t bM ieen 'a^ed^ fhat 1 migbt 
hinn tbyfiatutit^ faith Vavid^ Fftl. 119. ju £Bffori I srjt 
0gli8id, iwtnt Mtttay.'] v. 67. [^In vny fditbfulnefi thcH ba^ 
MffiQidmiJ V. 75. One fight of Heaven by faith will fo»cc 
you to rec}^ tbat tbtfufferiMgs tf tbis freftftt time are unvMt^ 
tby to be comfdrtd with ibe glory wbicb JhaU bt rtviahd m^^ 
Km. 8. 18. To fuffer for Ctirift and righteoufneis lake, is ^t 
tp turn an uuMMittbU fruitkfi fsin^ into that which behig 
vHuntary^ is the nnoieeiiM and hath m great rewirdiMH^ 
9eif, Matih. 5,11,1a. And to part with thtt/sr a Crc9im^ 
life^ which elfe we muft part with ^^r mthing. Woi'ldly 
friends, and weakh, a:nd hoiiouff, are rummer fruity tbat ^^ 
quick^ fall. Hungry fowl know where it^s b^<v«Q £.^1 fa^ 
irttonuitfugiunt.i Thofethat lAuftdwdt withyo^ Wi UU^^ 
arc your fure and firdfift iPriends [Caters jortuna^ &c7\ Thofc 

tbat are now faighcft, aod I«afk ac^Mnlod witlicbt tongue 

of 



L > 



■«■ 



tU Ltfe 4f Faith. 7 1 



of malice, the uQfiuthrulnc& of fhendi^ or nti» of-cacmicc, 

ffiill (hortfy fiy, * 

\^At{nit bdc txemplis quondam cABafthritm : 
Nhw mihi funifr^priis^cofniss vera mn/rx.^ 

There is but the difference ef an Eff and tn Etit^ between 
tbtir mirth a&nd cndlcfs (brrowi : Their honour^ and their 
cndlcfs (hame \ nor Ectwecn oiir fbrrow and our t ridlcfs fof, 
Thcii final bonoui if to be imbslmid^ and their duft to be 
covered with a uimptuous monument, and their names ex<- 
tollcd bjr the mouths of men, that tittle know-how poor a 
com/brt all this is to the miierable foul. In the hei^r of 
their honour you may Ibrclec the Chyt argioo opening their 
bowelt:) and fliewing the receptacles of the treafore of the 
£picure» and what remains of the price that he received for 
his betrayedibul. He cuts out the heart with a [Hd ff4i$ 
Imtis, tfMt : jm f^ua vermis'] you next treid on hti io* 
feritd cprpi^ chat'*a honoured but with a [Hic'jacn] [^H^re 
fyttb the hoJ^ ff picb m Me] And if he have the honour to bf 
magnified by fame or hiftoryi it'sa fool* trap to enfiiare the 
living^but cafet|}not the foul in Hell. And (hill we envy mm 
fiich ahappipeTl « tbi3 ?. what if ihey be able to commivd 
mens h'ves^ and to hurt djioTe that they hate for a little while f 
Is this a matter of honour or of delight i A Pedilence ii mote 
honouraWei ifdefttoyingbeanhonour. Ihe Devil is mote 
powcrfiii (if God permit him) to do men hurt, than the 
gi«atcft Tyrant in the wofld ; And yet I hope you envy . not 
hirbappineft, nor are ambitjous to partake of it. If Witches 
were not kin to Devils^ they jwould never fell their fjuls for 
a power to do htirt : And how little do tyrannical world- 
lings conCder, that under a mask of Government and Honour 
they do the lame? 

Let the sr^r/ithen ttjeyct while me UmifttAnd weep : Our 
ft^f em flfgU hi fpeeditf turned into joy-y snJ cur joj JhaS m nun 
rMr takffrem ns^ ]oh. i6* ao^ 22. Envy not a dying man 
thehappiae(sofafeathet-bed, or a merry dream. ¥ou think 
it hard «• liknii to deny Ji^the libcstiesand comfi:)rts of this 
,lifr| ihoogh yen look ^r He^mn : And will you be more 



7 a ^^ LipjofFAifb. 

Cfud ik^^ihBfmpdb^ f Will yQucnirychc trifling commb- 
dtitcsor iklighis ofcMth, lb thoft that arc like to have w 
more^-bot to lye in Hell when the (port is ended } It is un- 
rcaibnabte infftticsicc that caiiiiQt endure to fee them in filics 
and pUaBtty a few daks, ihaf inatt be (b extreamly rniferable 
ibfcvcr. Your cruDDS, and leavings,' and overplus is their 
AIL AndwiUy^u^AtdgctheiDriii mchf Ii^ this you are 
ttolikcYOur heave^y .Father^ that do(h gpod to the jud and 
^ onjuft: would you change caTcs with them? would you 
change the /'^t tf your advitfi^ for ch^/rwii ol fbeirfr/jfi- 

Affltdfon maketh you roflaewb%tjBOte caJtn, and wife, and 
Ibber, md caulcloua, and confidinrM^t and prevcntcch aa well 
•fcarcth fib. Pfts(^riiy makes t ham (^thioug^ their abdc^ 
inconfiderau, raih, infentible, foolilh, proud, unpcrfwad^ble-. 
^fidfkitufmmg dtfi^cf tbtfimpli JlAjifththem, Mi the fref 
ftfity &ffo^ dtftrtyetkjkim^ PfOV« |. ja* Ic^s bng fincc Ltf- 
Mfiri^s fores were iiealed, and bis Mfanci relieved v and long 
fince DivesfnA waa<nd«d, O let roerather be affld^d, ahai^ 
rt|eAed9 and be a doorkeeper in thehoufe of God, tbaai 
dfrcU in fbe teats of wtcbedoefi ; and rather be under the rod^ 
than tamed out oC doors. Look . ^(irh a fexious Faith upoo 
ErariHry,! and than ntiake a great iQacta of enjoy nnents or iuf% 
fmogi here if yaa can. Gr^at joyca and forrows forbid moi 
toconapkin ofchcbittngofa Flea. Thunder claps drown a 
whi^arfng voice. 

Owhat unbchef our impaticncy and difquietncfs in fufl&r- 
ings do discover ! Is this living by faith ? and coiiverfing in 
another world ? and taking God for All, and the worM lor 
Nothing^ What! oiakefuchadoofpovcrty,impri(bnmfi9C^ 
infuties, difgrace, with Heaven and Hcll|^fore our eyes f Ibt 
Lirdvcucbfaje nu tbst conMthn^ tHVPbieblJhaU benegrefi fa 
bimfelfy andbavt mefi ccmmumon mtb fleavtn-j be i$ wbat ar 
mill be far tbt things of earth. Tbefe are the defircs to which 
riaftand. 

Totk4N]i;,Godfbrtbefruitoff4!lt fiffliUms^ as the moQtfic-* 
ccflary niercies of our lives f asfome ot us have daily caufe^and 
at the kmt time to be impatient under frefent affitHipHs', or in<> 
offdinaiely <ifr aid of thofe U camc^ is an irrational as well as un- 
*bciteving incongruity. Are 



Hill 



^mm^m 



Are wi (kriMf ilmbiidi^ ^ft^ 
repine that wc have encniics Md mtift fight rwt v^pM fbft 
we ate Cbii(is'fou3dbef» and thai i»« that hm/are ChrMithft 

toi^ff^tS^^^P^^^f^f^ bufagiiv^a4ii»AilrMi;r^[4f«fi 
^i/f cMf€ if[$mJ)tm\fUgia», fUt^mu-mtt^iif^iH^ 
idnff} If the i cynpiantsr of goc^ft 4iad imt been a* <ltf Moii 
aiBong^the H^9<heD» thcmfidfet^ w the nfiort <bberi(M, •# 

yi</ [foHtMiii, S/r.] . 2lbii^ifrt M jret' U^/»>^/ ><f rtyr rjtkMi iff- 

ihdt$ be C9ntgmp€4if •tbefs,!^ jSoM vt^lidcrkJeorfMefe* 
ciii^.usiiiHcaveB.^:^'< • ; .e.^:- « ."• * •• * - • '■•'^' •' 

BeliiviTs i j^itifHy^ ri4%4f»G^i!ffmif^c; :Ot>4?tfieheiMgt^ • 
nat'and end o^Ckfverfim^t.Thehigheft aielmrtui foinifti^ 
RdM. ji. 6. this world ia b^i the waysiHiio aimtlier* ' TMagr 
/SPTff arcff^itfr/itfi^N^^^ Afid.jSotefnmenrls to order (riiMk 
to fhat end^; EfpcciaJIr b/cefriffM0 einl^ottrt^ andby pi^^-^ 
nbottng hoIiMis in t^^^ ear^tfv ^.X^^Mw0l a$ wailarthe^Nflrw • 
tut at nioeiok of infetim tgeiit^ 'PtHift plooecd isom the "kk^- 
Itiioiicc of the ft^i^nr. Thejf^i^ and the ^fti-of tenrf aftMii 
truly go6d» are cm of 4ighc. Where ibefeare tiot . cUfomied, 

2 are igngrandy or maUciQiifly Of f|ofc4tfac aAm^ ia viiiared, 
dltendethto coisfufiw ^nd'aHMie. . Oodiv^t^endtsl «n 
ib//adtions \ and -carnMLji^istbe cndof fin. If Gidmnd ji^: 
arc infinifclr diftinds * yoamay.eafily ftocbac thea6lroni'fli4». . 
f «ttej> ch^ 4mc) ifiac arc intended to ftieh dilbifr rWs^ nuft 
ifecdste yety diftant Not^iig ba|tra¥«%Feidl jlidBoiiitfir^ 
€kt:c6pqu€% filfijine^^ in th^^ ^«rlMe 

the fldh hath more plentiful prOT^i6oD,:and/r//it.aceoii)9K>* '• 
dtft^tf wiA the fttlleil conrents of JwnfQitt anri fdeafiile that ^ 
the Vr olid fflord^ hQw4ifBaaii;;a v^rk jhen is ftlf^fo^l 
fttid'tht reien'of tb<: A^SkMcdttf^tY .tP *the reign of Chrift. 
WW^erheRcfli aiod viiibU;tm eBOODfof ' 

Cht{JftbcVr$rway.\ fbifi0^mm4MA*09 i ryw^j Stii fit 
if^ iNf^ifireM 1m^,' aipn fM ^ft |Lqfw>&«7* And hoir 
• ; - ' t'. . '• Cbifta' 




>*«* 



rk§KBift.^wSSi 



iwoBnnsMi 



■HMk 





jmitfimr t»th«c coA* Tb» iaMittt of Ac' Ae(li,'M» 
t«|KwtoCk«Af 4at«nft« ilke«)ilp«iMo»M(iiMNi<tkth 
cSiikMBili^ Tiw.Wof a of Gad a«Mh tftwr «b M 

hinrfbir. N4.4lMft wnhe opl* thif H lk mU k mtumi.* Atl§ 
Satan btth IHU the beliowt whit land t «c lllhMM»1lkit|i^ ffl^ 
CM flompt or wt»ilic dmmmttt, iie «bi«ocir { 
ia4 miae them iNUktkc giMCdlidrfei'^ft^lMft'^ 
aMdad%f^fiMitbeChKiflU»«ane*«a»iM»W _ 
to a4va«ce the fi^ mtnOtdi niM^M^me 1li«L^ ., „ 
0»i& » and to entangle tlk^ Rdtliri^ oillte tdOtUT m Ki^ 
caHfi^ lEac Chtie, ttd^ hia Woei, and SuntKi isom kvpau 
miiatomulk* aham Mmvc that ikeM ii *4Kcc(llirt ''in i%A 
to^watfikagMnft. and fiiMwilNrtMieMftvr JSR! '^iLi IT^ 
wcieiMGcflwythaiiM(hMelMtta(#iW(|M4ili»/«tid not 
the bMt to the (how : And that tfaE^WiffieiafftlltfOii^ to 
chtPatkQtiatndk oi «lllb-4iaitt^VtMiFmttie»v{: % 
am aftaid to ^leali onCtJie HhMu imtllgf Qod1d^fttrptarr» 
thM^««BA fuch petibliiriMiyfai' fficMdPtt)iriftdbi|ln| 
ine, and think ltiu6pf4rthcab..B«rGlffifttbre(tf itb'triaip^ 
and hath not (fMhcn lii» WoM w'vthi^ aitf liU' M^ireii»e» 
ouitfWfydilnlfr <i[>tlM«ill-bcnrtfMm oar>, atid prevtiini^ 
cimtions aie «afi« and Met than K0thiafkt idtnmtul m^ 
bat xafts f on to the «cxa» that you inaf pctuft thetn^ rXstth. 
2l.^.it0tnk» 18.5.4. MbtMb. 15.40; j^y lJ^'i9.ji!ffitX 
Iji1(s 19, i^.ASs.^^ 4,>5fc- 1 iHiff. i. 15, i5. Readf^ifhcni wim 
leaf ai the Wotda of God. BIMcd irt tflaft Rokik and Ne^ 
ciiWSoCiiw Eattb, that peitiHVe and efbpe tVtia pevnidbot 
fiiatt of tfas'iMid d Mt it ti t iftit with aUtts fthtilnr an4 im* 
ftfy, cndciVMKih tolliaad4aftfdi»ttdlbWdiffeiltk)nihc- 
tvBCttihqn and the ttinyci&l fting. The 



«Mto^HMai^iMMBi^MM«««M 




, II I I. I II — — — a^Ki— ■■■ 

Ihi,^ ^ViM»ll>' - _ ft 

tfittf tboik thqnftNM ^9§ad«g«^ hiih i %ecit»-fty1fii 
wammit he ktm*-. ttntkt ir Nbin ^hcnil H^ioi Jif 'iSdtfSg 

41 9ff»a kfltyMjnhe itiMnPhitii t ktf wflrfly in jbiti 
ftcJE ir)rQ«,o^«9 OBodiUcraiHh iter MM fdldilf ^^6iili6«it 

jn(i^«[|ufc(hfv iiwmM uk <lw iiame df Qei^- ak r coiner to 
j^idi^tbctt fe9^r(ip«iiMi)<«Hl liai«#f(il< iraki df geitiitg t But 
if y^iwierij^ttlMir*^ dP-jf; MdfNtiryctoimtoftodt 
yoMm|iN|,tMlplWl|»t4)iey klfcMMj' tliht tbey M tlbdiiiig ftt 
jinfnit^, Q94^>{)l||h,ftMM rWjfiHcin tod tir&t «n thdr teflcfit* 
iwj eojjj^^siii innjfcr«WW». ' TKe^ Torkifll ntd ^m-> 
|inpqr^ir!wll:6f» tbhrittlite Mdirar and power is 
iaffd ii jftvi Ar ii(aktflg;tt»BA dMhc, Mitttjr fttcfxtt 

S0tt|gvf|iMGi»tHi?tibc«i«ef lo MnAff: Bfat wfihi li« 
•^ fi^tlW: )Jiifc«w»iUMwif, ^ ttbrtU'lIk finie «owtt 
^n^^ ,(ffii^#«iaN#'i to tiMltewliungonns Wofd wd 
y WcdUo^.^iid il» (biUddillg the vtt»Ait$ tAUhe 
nAoL vNMJtali ittd so the ehaMdagf dT ^nrioy , 
]^4f »if ]>#>^)'^ ireaAhMlaipca thcM ajg^R fiii(>«5 
fiid niie MfiiFiifrfiMJ^hir'CiMkikf ^tiii^fti^kiif6vtn 

JT JM4 if^kf|iittf^ir>i> feVr^MrtrfUndeth t«twrtA Ood 

a|qrfili£'Mq»^,^lMiM*oUfafteMr«i(Mdi«toui') 'to it- 

t6^tbe%)a^v ^4^ O'fa «P ^^MttiOnt Id ihdrntrM lo 
jB^: &>>yf«»^.Cfirt»ww^ (Ma-SdOettef MfattiilH 
rcdttTC bem Oodaroircr.Mr.falUilMtfUblielGb fbt their ^ood, 
•bd^ dTc it CO tmke the Ahklftr||iiod,' (h« God inay £4 
jjda^d and hooomcdfay aUi Aiid (he oMfcnce Wtiith they 

ijbwet B90kOo4 to oft^t wtQMt and it«'fb mocb mOt^ «k* 
ccHmt thai) the gtcateft of •boUtioufe .ttmal IMoccs, as 'the 
pkafinjraiid^oaduilogtAdod, biiMieeilceUcnt'dcliinind 
#6j|r,M$sn thegnt^lyipg of fltfltly tuft, and ihi^advan^crAbt 
diarooiiiefcbK.^ Ji$.$ki9io0aHit thelftwld WooU all Be 



*- > 



s 



m . r 



mim 



76*, Th^.i^f iff FiUsK 

wcfc.ffPicll.l)cUef cd«. Tbc fiimilics of men wpuU be |«iittifi«d* 
IS Ow^hfit onto God, if the ctexnal houfc hoc »rDi4« with, 
htn^lf'wcre tiuty talun Un tbm home, ind tbdr grade wccc 
tojayi)£atieiin^ in Heaven. In Cities tad^C9u»tf4a.9iCb 
tbiiuv mq(>)d djw;U in holy, peace, and aU coDCui^.iahooQVf^ 
iBgGqd, if CMUSflKy^ )«Feie m«deiel)owCit»Z4||)$rwiih«,t^. 
SainUy and thcif Biugc(hijp «gd c(my.cf (iuion Wi$<f ip B^YfiV* 

hijmi^^ tod the Wpid of Faic^ moft.l^ yp«Mpicl^y M» d*' i<b/ 
i^d your f idory i t ielf muft He by f auiv i J^^ Svf* ; If Satap, 
tell cbe Aeib.of chc.|mfeiinciit,.ffichfai oi c^ plfaftire^of Juft^ 
injryrer hiip with ^ hilitv%$ig foufigb^ of Qois JudgftHftU^ .^m)^, 
thcfifi ta CCUQIK4 Ne vf f ^aj(' pa thf jbf itf of 4^ f i^ne, buf. • 
fj^Q bok,9t oiacc oo.<jiod and^ on f ternity ;^ As ^a , |ul| Jwisc, 
will hear both patties Tpeak, at fee thur eYideqqes bqtoafi,h^ - 
will detcripine: So tcU the Tempter, .cbat^ y9^ hiave,lmi4\ 
If hat flc(bly aliurements can .f|y«^yoii ^iU. Cge airo.wbtt ^ > 
Wbr/i of<$od faith» andi'akea vie 7 of Hc»vcn.^ 9ct\»l|^ . 

: 7. Ktj^Qf asBtkcm/* ^CauiFaithie^opepthe wiii4owi^oC 

tbcfouU and no. fiftl^tlof heavc^Vj^cafi^ I Xsn t%,: 

pcrufc (he Affp of the Landi oT (^romi/t;^ or fee^.a^d.tafte the 

taiKh of Giapcsi w«hou| fpy f;\i^c|n5l\^p^^/oul I , Tku 

• is the WcA BfUif. oi HfivctL ^hith njfOSrtb ^ MM* ..fHofe. 

Iorrww^ but the yoyri of He^vf^jy^L^t ^nd L^v/ t Can w«. 
^^if Vf . tbat we {hall live in Heaven Iqt^ ^"icsj^ Can wq believe, 
that very (jipttly we (halite t^\tl tidnptx^oye i%f^ 
heluvinjL t I Jcno w we: comoDonly Tay, thatthc uncest^inlircife 
our proper title, is the caufe. f>\ all our waf^t of joj i; But 4^ 
that weroiB/if jhat wereihfc^rjf andjgr«4;</f cauk,/aqd«pati 
belitf of the j^romj^f^ i^ (eltwiPre /uAc^iWcftouU at JcafiptT 
iwt})iMTts pnH^dv<n%$ themofi delight ful^^JoA d^irMt Af^e;, 
and Loyew^ouldworjiby inoreca^rii^^ 
%fft till it had*i;fic1i.t a^urance, -and . call. out ttiqhtndcrvyfeii 
ofour jaji'* How ii\v;^b would a ibccc Philolbphcr xejoycfpiif 



ng Ufeof Paitk. yj 

Ke'codKl fin? oufr nttUxal evidence ^ of fo i^chras wt Icnow by 
f^wW?' Toiiiiiiay jpercciTc what their content itrfiniffn^^u^ 
WoiddiJe, by ihdi exceeding pains in piking. The unwea^ 
ried fiadict by day and night, which oiiny^ oftbcni iifed, with 
tVH voiitenipi: of the rxcbei and gireatncfs of thfe world, do td| 
Mi how ^hd chqr would have been, to have fcen i^tjialf fo 
fih^ as wi^oiay. If they' cbdd but 'd%dver' nriore clearly aAd 
oMsmly, thrpHncipIcs, md elemtot^, and forms df Bcfngi^ ^ 
the oatuc^ of fpiritSf jhe caules of niotion \ the nature and' 
cm(c oflight abd heat \ the ordiRr^ couirfcand hannony of the 
unWcrfU iyflecnaorthe woild"^^ What, joyful acclanriationii 
woufd this' ptbdace, in the iiteral^ftadious fort of notif ! what 
l^y then (boold it be to us, Ito know by Faith the God diat 
made US \ theOeation of the world, the Laws and Promiiea 
dfour Creaioqr, the Myfteites of Redemption aiid RcgeQc;ra- 
tioitVthe(irame6f thenei^ Cmtuie, the entertaiiimem of 
the fpirits of the. julV with Cbrift, the Judgment which dl 
ihewotld^a^bftiihdergo, thewoik and company which we 
flUB^veli^rcaftef ^ ^nd the endlefi pyes which all the ian- 
arfic<f fiiatl poEefs in t^^ figbt and' Loye of Qo^ for ever? 
flow blcifcd an invention would \ti}t^ if all clie world could 
be brolightj|aio'to che uie ofxaicunivcrfal Ungqajge Y Ox if 
^(he Chwcff& tpiild^Vperfcdly^ reconciled, how joyfuj 
^l^ttUthe txxS^f»\dto'^tJU a work b^ ? - fhquld we not 
then'ixfpycy^o^fpxcfce^ morepcrfed oniony 

ajpd coDknt^ than icxpr inm l)e'cxjpc^ci]ficjre ytiiCwtb J • 
' AV» tl;c bVdioarjr Aw#fr/i of qui Comfms ioWx tell us,. 
tiiii o\]r Faith U very ftnaU ! " I Tay jQC^t fo mpcH {ttifgtfmt 
9fa dcuhfifig beirty^t ilie ]iftli joy^whiAivi^ ^aye injfbeioxcri* 
thdyghts of Beavei]* yi^<» our title leenicch not iz^uch d6u1>)t*^ 

J^^te^.ajid muU rjqffCK if their utle were burcKai€44. Jjut* 
#h^ wekavepfither^hie/omi^ or (olicitoufner$^ of tbe af-. 
fn<Sbd (pur, noir yet d^e W which is any wliit fui;tblc to the 
belicT ofTuoi evcrlaftuig /QJfiC*^ wc tngy<know ,wbat to judge 
o(1ttc)|ahuQe7reddalbi£^i atbcftj^ij^i^ very low* t^A'fc^lc- 
*? ^ ^,)9 unfcjfif0$tcy i^dJiiiofgUryy which uajVfg tl^iw^^ 
ffiotild caufe in a SctieviTy i Ftp. i, 6iS, 8. Becaufe it is an^Pf- 
^f ^^V^ml«^?^f 0jf ^'^i which he bericvctb, 2 Csr. 4.' 



\ 




78 rBi xajif t^^famr ^ 

«Mft l»thl£ ytitf totfte'very ndtettc Into Wy .• WberV oq; 
ixOsvii, the bthw fii1r«i«. * At ont 4atk Wm the VokA 

i«mM djM^ wtWt j: toufroald'Aeid'thewdmtf. 

tktf ftfiPiJriM^ mi filjgrikr m H>-*m*?'jfi,rf>^4»W 

iBtMrMM>«oli*Nrf«; M 0%i#^:«tf,<^fc6V «-* • 
tMfoe iMih it itf gkr to » To A^ ib Sib'^ridr & iilhiitta 
ilito aiwchet.^ Bettatt are 6eft when ftiey are ifeoitf ' "the 
iTMAj/ oMie ttn^ly is better Tfathenrthtrt^th'cittfoitai.iTftit 
rat fidkmtlMmit ii ftrtMuih bettarthairWi>h«;Ji!/'^fWhe 
iMth Httte cadfe to be UhM bfecMitig itf 11{^ J(*rtlij VffiT i 
hw AoaM ftthct evety IMp ay oat, 'O wfihi fclflV K"u 
bone irHh Ghiift ! b k Irt^Vnr lfew« tfrtt Voo'hrve 
^rf fe», «lid hbouited finr. w« «r4ftM; knd fimteil%t 
^ww >vjtoi aoill1ietodedl>^iy>«,4'«^, ^i*^(r fo! 
Jm— fii , fvio woiM iuit'ceitn#ihkheir' ''*''<> «* ' +• - ' < 
JtjirF«« #hieh OVeriiJiiieth'ilfc Wefl*te?teiifi&; 
•ttdriod^ tVb o««Mdaik<h*^^tf* ^«ath V »«I rti "lodk 
wmi wkhMfit into the la«tMbine gwVe, itod^ <!^ trimubK bvcf ' 
batftteviAoritMis thtoogh' Chtift ^ft 1« F«J>ifhicH Un 

'•Ayi [0»ll»k(lirO itty fooFv dipttf % phci?; l^ygaSja;^^ 

*^firiflM|,:irlly Mriiftft i^ ac«dtfi)»lilhMrrHe itymM^Mi' 
*»nf<» «*«ni : Illy pkticoice h«tli* tri ^lomger wbik^. Ga 
*r5«'»2!«'» ioT ? The ftoitiiliw of thyiendleis ibyalinwti 
MM tht tfight of finn ind darkncfs^t tn ehd. Thy ttniblc 

i^ «*«* Were bred and ehetHhed rn the daik ; they" 
«»Whdfe A»/»j*«tf i, OuAt irArvi^ a^tf »//. do tike the 
*<*iiiehc of #vlgir/rtfod«^«>J»ii for their rv||; Butthi^ii ^ 

**^«otf1tlKwt it 10 do too tittle woA t A^d th^ Ofic&it 



T'-'S'^tS- 



WJWWf^ ■■ ' Yf 



^^"'••''••w 



*' (ure i )^ rtiK jendlcTt wi^k, wiil ^ei^ir ^ndl^jitt^^p^ 
* not » WofM, ^^dM^cWiflbiaa^d Pm^, |(iflicf,iiMl. A*«*- 

** Aicc aod 0pjic^jjli9««|i^ oifp Mi i fi o n , jm l ji fln^ttm flw ftgri 
7 Thou fioea iioc,{« 4 iR^ <^4|iinc^ «a4 of wiaiKt, but 

** iyopi|< fff j in ». n ^g^ p yir<f4jH mtil qnitaftMH 

^.OtyofQoal ..TboagoeftiiotliOMHMitiito&nB, fum 
f Jy>Iii^to.fiiVt<KI«Btb<fieiito(Q(i^ HMoaninlbnlAni- 

*iq!o tb&W i^Mow «r M>9^ i«(« oC Godt Tho* cwA 
** not an^ng^l^iimuM, biit (q .daucAfrim^i » aoi 

^ (ii^t, -kj^^ kaovn hf fnth. <mA 

^goeff dot to unr«tisfie4Jpf%r«l9rtt:» iKCiil rn>rtii»«wc^ 
" «»tf»(«!t %i %.teW<MH>fft»MWrtflKm&M»»awfc«ii- Ac 
** foQnttmiDiJiU.ici^^ tft(i>cp w i ipirtttd caod^ xA-^m 

^&«r<? Ij9<=! fcjA t^i j|i;t9«oiph. Jii4 BflprWif »*'•?«. 

*'enteiiDto thjf MiftiGitioy i Qovieir i^f^otfyiYithiksM- 
*'ltattfolo(« heanlaf* uifk taki thy f^lice uidat hMtcniy 
**t3Mw»ind bow tly paft.>n, (bcis cclcflnl metodf^^'ftr 
*^i^wii «fit|bk ;^«ifrM, Vm* a»4.f«(«ii'ui the,Ki«gilbaM»l' 
•*,t^ Andfccctv^that «liicb CMft mJu< CwcoMk M 
'*jpcoiBt6 <Q£ive t^.At tiu iaft. G* botdUf to that Mcftd 
**Cjo^wUh wIioindi09liaft4o|)DWtt&d4 Mudiatouci aaA 
^'to the Thfooc of, whoiie cufie» (boa iuA Jn4 foaft md 
**fwj^tKtt&, ffgwrift^tby ftwof finraw, #lw:^ 

*»■.♦'. 



86 ^ ^^^ of FAitk. 



^^bethf }oy? and where wilt thou hive refuge, if thou A/. 
*^ 6oin CSod .^ If pcrCeA endlcfs pleifurcs be thy terrour,^ 
«( where then doft thou expcft content ! Ifgracehave tiughc, 
^^ckee kmg tgo, to prtfer the faeircnly' tnd durable feiicity n 
M Kcftiufe it not now whtn thott art fo ntar the j^ort^ if it have. 
** tao^t thee lotig ego, to bets a ftrangct in ihi% S6ibm^ tnd. 
«< to renounce this linfUt world and ilcm > linger not no w a!^ 
'VunwUUng to depart ^ repent not of thy choice, when all 
«^ that the world can do lor thee is paiV, repent not bf^ tliy» 
*• warittc, when thou hiftg»>t^thcvift.)Tyi not of tBy yoy-. 
f^age, when thou art 1)1(1 the Aorms and waves, aildready^ 
•• to land at the ha venoif felicity. '" ^ 

ThusF^thinay (iog our ATi^nc d2ir;iriar, whcii the1i,.(h is, 
lothcfi to be diiblved. 

But we mttft liin by faith, if we wonld thus e/ie by faith.. 
Sucha ^tealh doth not u(e ib be the period of a flcfhly worldly 
lifc i nor of t caaelefi, dull and nrghgent life. ' Nature, which 
btought us into the world, witbout our forecaft or care,, will 
tutn us out of the world Without it r But it will not give as 
a }o)Kbl paflsge, nor bring us to tttiier world without ir. It 
co^(tt^ worldlings no fmall care 'to iir-tti ^nbomurabU oe 
fUi^yl tfinif^ f that chey may fall from an higher pbaethjin 
ochett, and may have fomething to maktf death more grje^ 
r vous and unwelcome to them, and may have a greater ac- 

comt to make at Judgement -, and that their paffage to Hu- 
ven may be u a Camels through a Needle J Apd may a be-« 
licving)oy(iil death be expeAed, without r he preparations of 
iXffC^ and 9Xferinict in nbelimng /ijr / Nature; is fo much 
afraid of dying, and an incorf^Mtcdfpulisk hicarceratcd in 
. pup, and fohardly rifeth to fcrious and fat iffy ing apprehen- 
fiona of Che unfeen^world, that eVen true Believers, dd' fiiul 
it a work of no (inall difficulty, to dcfire to depart, and' be 
I with Cbrift, .and to die in the joyful hopes of faith. A 
little AMtm/ent of thet#rrdirri of death, a little fufprting heft 
Mdpf^e, is all that the greater part oFthetn attain^ ibflead of 
the fervent defirea, and trhjmfyhant joyes, which the lively 
belief of endlela glory (hoold produce. O therefore, make it 
dM work of your liv es ! of all your lives ! yoiir greateft work* 
your conAint work|to live by bith » that the bith which bath 

fifft 



y 



m^tmmfm 



lU LifiofFaia. ' \ ^^ 8l 



M oongnqred alltbe tcft of youi enoiuct, oiy be aUi tifoto 
ovtrcpme die fafl ^ ud may do yoat lift woik weU» when it 
bafh don^ the |tft. 



CHAP* I. 

VifiOkfis bnp t$ live hy FsHh : JUififft hnp U ftf engtben 

\ fidned. •, 

THe Diit Aions which I flitU gift you» u helps to iivt 
by Ftfilib, tie of two lanks. i. Such 94 teml to the 
i firmgAcfm^ of yont Fatth« a. Such as tcU you how rs 

ir/r iu 

. The firfi is the greateft past of our task « for no man can 
nie that faith whkhhe hath not % nor can uie more of it than 
he hath* And the commonefi leaibn why we yft but Uttte^ 
^ IS bccauk we baifi but Hit It t(\ttrc. 

Bat CO this fub)cft f fiippofing it moft weighty^ I have 
wfitteo oiany Tre^tUca already (Tbc fecond part of the Saints 
Reft : The UnreafiioableQeO of Infidelity; And lafi of all, 
TheRelfbnsof the piriftifn Religion; Befides others which 
hsadk it on the by.) And'fomewnac is laid in the bqg'rnning 
jof this di(cour(e. Btttyetbecanrein^fogreata matter I am 
more afraid of doing too little than too much 9 I will here 
give you an Index of fonie oJF the chief Hr/pj» to be elo(e to* 
gether before yon for youi incmorics, to be theconftanc fitel 
of your Faith* 



^mi 



In the work oVE^h^ it is firft needful that you get all the 
pretequifite Ddps of Ngtural Ught^ and be well acquainted 
with their Ordn and Emdinei^ and their Vfifulntfs to befriend 
the (upematnral revelationi ; For it is fuppofed that we are 
9un btfoif we ,are Chrj^umi :. We were ctmU before we 
yf tit redtemtd : Aj^ we fnuff know that there ku God^ facf 
lore we can Imo w tnat we tii[ye 'jfftnded Intt^ or that we n^ad 
jaiinmrrtoxecbncitenstQjuini Andw€noii|ftvJniowthatwe 

M hare 




%J ™ 



Tb^ Life if Fait A. 



$f^^c tcdfonitbh fntts^ before we an know that )?» hath ccr* 
rupU tb$m, Of that grsct rauft fMnSific them : And Irt mat 
know, that whatfocvcr God ftith is tme^ hufofe we ctn be* 
licfctbat the Serif tmn, is truty is being hit revet itioH. Faith 
i$gnt&d(Keafon\ ^nd Believing is ^kiud of f^omng-^ even 
a knowing by the t^immy of hiai whopi wc hditvc i btcaulc 
wc have fufficient reafon to believe him. 

2. And next we muft be well acquainted wiA the etiieact 
6(lupefnAtural Truth, which prefupprifeth the T^irefaidiNTirtir- 
tal Verities. 1 (htU fee both before you briefly in their okdtr. 



,.i ■ ii ; I ' ■ ■ ■■ I 



f . tbink, mt of the nature tfytur fiuls > tf Uhetr fneubies ar 
ffwrr$ i their exeetency^ and their frofer ufu And thda you 
will find» that you arc not mecr brutes, who know not theii 
Creatouf , nor live not by a Law j nor think not of anothex 
world » nor feat any fuiTcringf after death : But that ybahive 
reafon, freemt^ tnd executivt fower to t^P^Jom iMft^ and 
Co bvi by Kfile, and to hope (oM Ktwari in ahother lift, and 
to iear a puiiifliment hereafter. And that as no wift Artificer 
makcth any thing in vMtn v fo God is much lefs to be thought 
tohavc given you /MTib /o«i>and faculxits in vain. " ' ' 

a. Confider next how^rf the nmld decUnti tc ytu^ that 
there is dGod^ who is infinitefy pwerfHl^ wife and good. And 
thasit is notpofTible that all things which we fee (hould have 
no cauft f Of that the derived PfweT,tud Wifdom, and Gotimfi 
ef the aeature^ (hould not proceed from that which is mote 
excellent in the iirft and total aufe : Or that Go'd (houki 
give more than he had to give. 

i^ Confidet next» iis t»ha ^tlatim fueb a enature nmft 
medsfiand tofuchaCreatourt If he made u^olHothmg^ it it 
not poffible, but that he muft be our Owfrrr; and ture and all 
things abfbhifdy bis Own : And if he be our Mal(sP 
and Owner y and be infinitely fMrrrfiil, srj/rmif^Mlvandwe 
be Kesfonahk'free^agents^ made to be guided by Lan^s or tl/bral 
Means uiito our tna\ it is not pofl3>le but that wc Ihoifll 
Hand related' to dim, as faiyQi to iheiriTi^Jir^/ Geivtrnviat^ 
And if be 1>e our Cnatonr^ Ownn aoi Rn&r, and aUb infinite* 
h^tid^ indthegfud Sin<f^cr of the world; ind if tift 



f" w 



.\ 






" Hoiuu tji our (bull be, to LnrtGoodp Good > it caanot be pell 
Kbh^ chit he (hbuld not beojfr Eni^ who ill oar Cnafour i and 
fhatWe (h6uld not be related to him is to the CUtftli Goid^ 
both mginJiy as qar l^tnefsO^r^ and /ia^V^ at our End. 

4,. And cheo it is eafic fot jqu nc3tt to feti what dlat|f yoa 
owe to thit God to whom you arc ihiis related^ ^ That tf foa 
uxcdfobtfffyhU Own^ you (hould willingly be at his abfitmt 
Hfppft : Jkjfii itht Ve your S^i^itaigH Ka£r, yoa (hould labour 
moil dihg^^tly to l^ffoir ifr/V L'lta^/y tniabf$lunfy u f^bey thtm. 
And if he be infinirelyCrW, and your BenifsQ§r and/aur £iiil» 
yott are aWbluteJy bound to^ L#af htm moft devotedly, and 
to pl«i;e your t0^« felicity in ibii Lwf . AU this is {o evidently 
the dittjf of man^to God by n^wiy that nothing but madnw 
can d^ny it. , And this is it which wc call SMnBifi^dtieu^ 01 
Jthlmifi to iii I^rd. And our cohabitation and relatka to 
Wni, wiU t^ll.u$,M hat Jufii$t and Ckatky are our duty as to 
titm^ And when a man is fully Gtf isfied that Ihlimfsj Ju^ 
fikeuki Charity, '^t^oxxt dutjL he hath a great advantage fot 
bif progrefe towards the Chriftian Faith. 
. y To whic^ let me add, tbet as to m/tliHt alfiv it ia im» 
deaiablyour dufy to take,mo|e care foEr pur f^Uls, than foe 
out Mftri and to rule aof fittfts ukifii$(in%h^,wat Kfgfm^ 
wd to fabje A our 6srer facultia^o the bighsr^ and (b to uft 
all iet^bU and fr^f at things, as condt^ccth to the pihti€\ 
gopd^ and to the advancement of oua nfhla^ part, aqd to. out 
gf e^eft bftne6t« thoBghitcrorsourfoifiialaitipetitirs* 

411 thia being i^^^uefiion^Iy our n0^/U dtt^^ We Tee that 
man was made to live in Hainef, J^iceyCb0ity^T9fitt<f^t§€f^ 
and TMticnM fig/iUrity in the wotUL 

5 . When you have gone thus far^confidct next bmfgft mm 
gfi ^enndtju ^•m thi pcrfsruiMCf if tto duty: And bow 
lHM;^waildbanMii^natttrcistoit,fivnwbilethicy dannotdcny 
it to be their duty ; And you wiH fooo perceive that 6fad ^ who 
aMJp it their duty, did never tat in them tMi maiity thereto : 
ooi; ever made them withoui>fli^ affitadr to perform it. And 
ift^Y would injbr |hat their k^fpfedmfi proveth it ^ be 
Hfne ofv thfiidf^y:. (be nature oClMii will fottyconiuie mm 1 
«^^he«in£uen€e.aM confeffioil of all the lEiber paia of the 
WOfU^ W|i|t wicich fe blind (if he Uteta t Deity) who 

Ma •>« 



X 



■ ■ I ■<■ 



84 . the lift pf Faitb. 



will not coafcb <h^t he (houtdiove God with til bit hcitt, 
and that JadicCf * Charity and Sobriety are his duty > and that 
hiif^i^lr Aould be ruled 1^ hir rei^9ri,8cc> Thecridcrict be- 
fore gi^n is nor to he d^ed. And thercrore fbnnerhrng is 
mart^'tii nature. Some cneny hath (educcil tniri. And fome 
deplorable change hath bcfiillcn him. "^ ' , 

d. Yeai if you had no gteat batkwardhefit to t\^is. duty your 
feV, confidck' «^^ it mnft dfi you fditbfUty to ftrform ir, 
in fucht malignant world as we no# live in ? what envy 
nd wrath, wmt malice aild perfrcutibn, 'what oppofition 
wttA difcotfragementsdii every *bde wemuft'cxped ? Univer- 
61 experience if too full fe ptoof 6f this. (Beiides what it 
cofteth Obr rtftrained fle(h J 

f. Proceed then to think further, that cntanlf God bmb 
MHir gffovK^idui fo much duty ^ wHkoKt eonvenienf Afotms U 
fnform jr. It cannot be that he flioutd make u$ wore nthU 
than the £rwf»r, to be more wifnMo : Ot that he ffiould 
make HUhuf oar ibty, that it might be out /o/>, or our cmIo- 
miry. If there were no iHhcr life bnt this, and men ha9 no 
Inpci of future happineis^ nor any fears of puni(hmen^ what 
n Bell wottM this wosM be t Heah-wickidnift would be but 
little feaftd 9 nor hesnt^iuty regirde^ : , Stcrcf fin a|ainR 
Priaoat, Statu, and all degi^eef, would be boldly committed, 
and go unpunifhed (fortheroofi part.) the finsofPrJUtffr, 
and of 4 thgi bgvo fmn to defeat the Law, would have 
little or no rcffardnc ; Every mm imnofl would oblige himi 
ikAitto-ifoiUGody who (b fcldom punifhetb here, than to 
offend mPrlneit^ or mtynomoho fower^ who feldom lets offences 
againAhimfelfgounrevenged: Andfom^yr, more than Goi, 
woaid be the BmUt oftbomfld^ that is, our God. ^ 
* Nay sSu^dfftht Ufes and fomrs of mo^^er Ufe^ among moft 
Heathens, infidels and Heitticks, is the prindple of Divine 
Govemmenr, by whieb God kecpeth dp inoft of the of der 
and virtue which is in^the world. 

Yea, think what you fliouM bo and do your filtH as to cne* 
sue^ and as to fecret faults, and as to ftnfual vices, if yoa 
ehouight these were no life but this : And is it poffible that (he 
infinitely powcrfiil, wile and good Creatour, cati be rat to 
govern all mankind, by meer dceeir, and a iOarle of lyo f as If 
he wanted better mans I By. 



ttM 



fU-lMJfj^ if^Baitir. $5 






mmmmmm^, 



By how milch iheletccr jaf.mania, by £>mttchit he m^m 
regardful is he of (he life to comc^ Moi Ae\b0ff$ md ffaA^f 
another fife, tie fo much tfiCLinore f«eyi4Mt^<'VA^Hiin.; And 
ii it pdffible'chaf jGodtboi^dtfliake- mm p^Ukfi^kiAi^ 
the mcifl deceived, andaoa^fi^^ir; H^ 
ill thefe cans to be bur akidlefi Hmmts^ which faMres, nd 
fools, aod fottith, finncrs do all C^ape i U the gieaicft ohtt 
dieaCctoQod^ bcfoim t figp qf. die greateft folly, 01 ite 
fothegreaticftbisordiiappcaJiifMot) . ;•; 1 

' :We are an iurerlMt this life tfihoftiMlFain: Nokfidel 
ctnfajr it^albe i$p^M thatdite Uju^oibct^st^.m^ And 
if this be fa, reafoQ ooimwiidetb us to prtfet thtfofikilititi 
of (lich a life to come, before the ctrtgm vmntUh of iMr 
iife^ So that even xY^Ivi^h M^M$imy m\\\ uiiaroidibly 
xnfejr, that thcpnffTfing iftlfimrUSc^fmtiB onr 'dutji : kgA 
if it be 0irr dtffj, tbeDlhethiiigim i^iclf is.irf^f;; fog Qoi 
i^iilnoi make it Hlvmii Mi^ io the fr^ma^fudieiifiistMr^ 
f (cek an Vufig^ and porCie ,a (hadow \ »qd to fpeod thtit 
daics and chicfeft cares for that which, is not ^ Godhmft avoot 

^ch a dreateing ni{|bt*'iKiUSi^ • J . ^ . n\ . * o 

Conftience wA\ vor fiailea ()]fingi9eiiiioJb4^vt)tb|t they 
have: mor^ cai«fe to npH( ot their C/^nrff^ thm of theirjia^ 

a^d of their fulyif^ H^^^Jh ^^ ^f waUowiqg i« tbdt 
luffj. ... ....... .4 

: Nay ihcn^ fhefe hipmfy dipres*i9Qvid be t|f^n9fiivis^ewt>fiftfy 
M.b9ii?g th^ following of V^^Hftf. tbf^a^artfig afcM a\ftat^ 
which is ^i^e itf, iatid theabnfe andJoj$ 4f oiu fttsjoltiiss liii 
time ; . Alad fenfualHy would bt UiMsr tobQ.our viff Mr, as bstng 
ii4ti'r4/tqus^a9da/celmgofoari|Duoftr<4//W^ c' . i 

The common coQlqenoi of poankiiid d9tb 'Mifi^ Jtk: wih 
doiai^ Tir^iacof alcitipprate, hQl]f>\bwrcplbr: pfft&f inaiid 
•cknowM^hithil oi»>##fif(^;vi^« H^ pf^A,^Ulsi» 
doth God give oien both wtturMl facultus^ which (hall never 
come to the ^n/fflfM which is their £11^ -^ and aUb grgciom 
difires^ which fliaU but d(reriitfus» and never be fatished > If 
God bad made us fbrtheeiijgfwniri of brutes, he would have 
(J^HumJbut ibtlfgimliilgt md^difsresdf bnites. 

Every King and mortal Judge can punifli faults agaii^ 
Mm with dam s Aud hitb God no g? eater or further puntih- 

M J inent,, 



96 Tibe..ijfi^\tmtk 



• " ^— — >—■■■-■ ■ M l. ■ ■■■■■■■ IW 



«Maif, fbfffiMif€omiiutiodagtiBftU«/ir/// And ire his rr* 
•rA'ii no ercaf^r chill tfli^iri/ ' 

Thcf«, tfttdcaany more.fucb fividcnccsniiy aibrc fon,* 
that thlii«WM«libi9 itftd[ MBtksrdsi wd.fM^miitxii md 
tkai^kii life *if mc our 6aA /^te, Uitiimly,« litne Q(ptep^ 
tiCion cfatffatofo. Setde ihit deeply ' ntd fiiotdly io your 

i; And Iflpk uf to ^htiriwrif^ AqgM»'ii 4nd dtink, If rUr 
irorM fi> fcpkniiWd with ioiubkipi^ hoik ^ea^ tad Land» 
UbdAia tf fcif.) >d»di on I dream vchlt the jv^Jfimd g/ofi0iif 
OiAf '.muiaigipie, art ^ MiMattoeMJi OnUai rhey have-tfoc 
tnofff mtmnm and gitrioaa poftflbi% ttiaa chia fmatl opacoua 
^KMofeatib. .--.'..• « . ..■ 

^Add^iiM thiiikt that ihofe JN^ikr ar/jJNrca zmk^utefbuU 
fbHts^ : f Thit iaatany imaa^^appayc^O Md aliooCihc cam* 
Iwniioii which ^y have wUfabmaa « iAod whtarwt find alfia 
an l^affffUfAwnltM in out /k^#% why IhOMU wt not be^ 
liave^Tbacouf £iil(fiir/i of Miir#^ doth io£^ our/iiAf ^-^a otur 

9. And aurkwc]lbuttheiaflMndandMiiarjardtmrpriMl#fr/^ 
n4M plMr#^ A^lvwtf ri|/!Ni^ aiuLvriut nocaUe Etidencea 
ahuaiM:iamMiyo(sthcils ot^nmififiUfifkmH\ and you will 
aafily belike that OMin halh a loot to lavc^iclofti which ii of 
longer duration than the body. 

^- I o. Laftly, If yfet there be^ apy dtubt, eonfider boil oC the 
&ddii(f#i (4 Affgrmmsi Wiifii$f^t,%ni fpfifiim^ 
cannot' chuft- but^ otncb ^onfirai yon a^ Though 
miicb be felted in hiAoriaa of iuck ^hinga, yer llic wotli 
hath abandracavidtnca of ihatwhiicb^Waaotfffainlyunfirigfri 
cd. te the Devil of t/bf^oih Mr. Umftgrns ttory lately aA- 
edand^Uifliedi 'KmigmJBiodm^90Hmis ofWit4haa» 
Mmia$t diSfiSrhi mhTww I hivf ^rlMfeh «lfti^heke. 



' \ .... 



♦ • 






f** '» 1 - > ,* 



.a«, c ; ;j,r . :i: ! A;i' 



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TM L^e pfFkitk. S; 



f • • • • • I 



• ■ . . 'CHAP; If/- •• .'J-'-" 

FMtkt MdHMkithtrtiH U h idftttd. 






WHcn yott hive thut ficn what tvidience^ thcreii ef 
GOD» ana his Gbmhm^t, ind kf tfifi^riewaia 
and f limlhiiifeiit ft^iVaftcr, tn4' of iM hitinmjIlil^ilN^ 
which lie on man ro a kffy^ jkf^^ txiAf^tr lift i and of thci de* 
praved flare oftlie \rorM, #hidi "gocrh ^ contrary tofoch 
undoilbfeddttcy i ^and how certain m this is drtn 'bf Mtilril 
tefelatfon 9 pi^ceed nexe to conii<fe)p whit fifgrniMfaf fh^ 
Utim God hath added^ bQth ro confirm. yoa in tht f«iit* 
Tni(hs, and to make knourn fbcb «i^, a^ were nec^ry fdf 
mankind to know. Where I muft fiifl di^cft you to the 

trueM^M if Enquiry; and'tftini tec b^bre ^o^ ^^ ^^1^^ 
fikiw/fc/i^; which yott ate to know. 



^mmmmm 



^ 



u ui !♦' " ■ . ■» ^ ■ ' i ' u'...ii ■' 



I. Thinl^^mf tiii every wifrepkfii mini ji$ imtitSidMy e^-^ 
pMhte tfth' truth (aihci fhh; oi Wi»y ^thit, txotpt the 'firH 
principle! which tfe^nt^ pir /r, or "are taext to ftnfis) All 
rruth requircth a cgf^chy^ and due ffifttfutm of the rrci^ 
pient : The ^laincft principlciiorany ^ttor^citncev are tiot 
underftood by naticts at the firftll^t c^ heirTng. And (here* 
fore it were vain to liliagine that ri^ngt ol the greatcft dij^ 
ftattce inhiflOly, o? profundity in'Addtt'mt^ can be compre« 
hcnded at the firft attefapr^ by a diTufed ind unfarniflied un« 
derftanding. Ther^moft be ai I<aft, af mach time^ tnifindy, 
andl^rffuppbfcdkhd'ufed. to therulldifeeirning of the ^i- 
detioei offilith, *u lie atfowed to the attainment of coktitpon 
Sciences. Though grace, in lefs time, may give men fo mudi 
light as is neceflary to falvation ^ yet he that wilt be' able to 
deifend the Tmth^ and anfwer ObjcAions,. and attain 
eftablifliin^ fatiifadtibn in his own mind, muft (oxdinarily^ 
havfe proportionable tetfs^ arid timey. and jf i/^rr i ninlcfs bt 
look to be taugjht by miraclef . 

2^ RqiMiiibcc that it U gfrsakiUind bavfrif A&r'm 



/ 



r 

"^88 y^ Lije pf Faith, 



v^iebym artuUmtn: It \% the An o( Imng GhI^ and be* 
lag htppy in hii bvc* Aaf therefore • wsrldlj^ fenfagl^ vimm 
Ibul, muft needs be underVcry grctc di&dvaatage for the re- 
cciviB^ of fiich 1 1^4^ of Tr uthi. Do . not • thcrcfoi e impate 
chat to the (hyhifulmft of the VoOrim^ which is but the effcft 
cfihtfMmiiyuidiHcMfaeifyolyoixtmindt: Hovr cihhcpre- 
lealJy-ltHi^ the fpiritual and hcafenly dqSttinc pf thp 
Cp<M» ^i^ ^ fl^Wned in the love and <are of tontt^ff 
iimfl^ ? Spch) inen Wceivf nqt i|ie things of (he Spirit : tbey. 
fccTQ tb them ooth fc§liflftufif^ni undifirabU* 

). TU^Ii^Mt tfrif tig biftiryQj tbh^s iontf^ long 4fg^ snd 
fi i^ 41% fioidfilk^ve na mn$ ^hfcuritics^ n§r he liable t$ Mjf 
Hl^r/^OI^ioKr^ ^ancftha t»bicb wjn dmi in th$ time ^ 
Qmmty mktftym live. . Nor yet that.thing^ done m thep^f,- 
fm4^otbtrs^ and words fipokeii in their hearing onIy» Oiould 
be known to you other wile thap by bif^niatl tviimct^ (^nlcff 
^cry Revelation to otbejrf» muft have a new Revdaiioo to 
bring it to each itidividnal perfon in the world.) And think 
not that he who is a ftranger to all other helps of Church- 
hiftoTf, (hoaM be as weH able fc i ti udciflaud the ScrtptQrc- 
^Of yt ti.li^ofe ^1 have iho(e pther helps. 
» 4: Tbiiik^Htf ibst ibe n4Ttathx oftbhgs dmi^ in n Cmtty 
snd Age [0 rtmue^ ^d U u$ vrikfMn^ Jbould net b^vt many 
dtfifulfies^ Mfifmg prwn puf igmfinu tjtie ferfms^ fl^et^ 
msmurij cufipm»^.Md, ma^y ciecup^micfs^ which if we had 
known, wouldreaGly haire rcfolved all fuch 4oubts« ^ 
. 5* Ibinlinot tlf/a dBook^^icb WMHwritUn Je UngMgc^ im 
fanmie. ndwdry^ inaUn^ffUfgen^bicbftwda/ktyUMdirfignd^ 
gndvrhieb mayfinc^tben bthfeftveral €hAnge$^ as toplurafcs, 
and proverbial and occafional fpccches^ iHouid have no more 
difficulties in it, than a Book that we^je wjrttten at hpmc, in. 
the prc(ent Ages in our Country langua|;e> and the moft ufuU 
diakd. To fay nothing of out own language, vyhat changes 
are madein all other tongues, (ince the times that the Gofpel 
was recorded > Many proverbial Tpecches and phrafes may 
be now difaftd and unki)Own, wjiich wjere thol moft eafie 
to be undetflooi. And the tfaptcribiiu f nd prelcnring of the 
Copies, require us to allow for tome ,4eTeds of humane akill 
.and indttftry therein. 






rip^ 



VmUftOt xe^^ HKMul fVWMM :(i«ihi«b|ct; '• mute 'i^ 
finM%. by •ddtttbnd mitidte.) Thrmind* wUdi imm 
Wioqght ro cmifim o«kr hifloiy, it»htaighKd»OMtJMWM»» 

Wgeodf bf«titr#MIMr^' )11ft OoAnncf'wlMch aNcrMMt 
inflatlutv hrreiiinMliar ^M^nteoC ^^ ^^ «^ ii^^^^ l^■ffd^dn^^ 
«i^ tehblpiwiilwfatwttigd4%hriinwiili»|]ftMtirf-tflMt» 
ii^the/lf«riiin#af2MHMr] BNMjpfMMI'ffMwij^ whidi ef 
thoirfUTtt fc^taJK fapcHMbnl WfdMicM, / to rinht .dbem 

JlftMf'MiUL.diii'ii^C'MriifGfadAtfw ^htOiMiMiGhBKlKl. 

•nJ ^wHw w ii ir. fatf it Otdrf; aad oarcifiid vwyiMaf ftan 
to^cthc^' l ufa cc- an yyi n aftfeelUwTciaiMttiiis. Mtetn 
toibemi Jauul > n i <ii»|bauieih |: wiWag'tftdML'uhoic. : T6b 
ApbMck iMdWn^MbivtMi^ilttbwbM^M^aoiMkuMfli 
tiimfclir^MfllMdflMfltllciltlMMintdtttoii^iptiaioipi 
iqr A*HoIri3hoA(S: Ab4AtlMM^'Y0iiiT«le)iidt laiook kt 

Sui y tiuat d i iiAJ* fhwKliyt frirtiMlyfM«i*«amirfrofirlMt 

InnretiK Mttta; 4iitii(f|p'«»iip^itiidstiriiHBiaMM>Fir 
mn, tod the dtiiger of cbateuK wd cotraptins the.etlf»> 
iittiVbadaeiiidCMm^^lfiMdtnKiwtM^Afiu^ 

>tfit»^.A«ddKh^R^^.<twt*rthciilict>rpoaHitr* ^^ 
Mt M*dM^^4Mrftmi or tend «f itfaafeiHiidkii flfMiy 

«dHdif'«aeir«oii'ilMn^it dfalbl toChfifHaaiiTt :Aii| 

■Mi^ l(f wriiiiiirtiVtii^iiifatfc^ »i»e«wto#«»* indat. 
cnmnnccf we thcfc fKOtdcd» which ate iiid«c(i fiUiirfimt 

..-..v.i . N »«nidifl-g 



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.ift»>'jL^ '4>^ 




«eoi4if%«oitH«Yalbim(e)()ft(h>i|i«tyi _ 

lii3«% innidB dcfcUafgranffnatiad Giottoverlicc tboqc worat t 
iwt t»«(Dr<}ini^«iqmfliofM thddiionwhich Qod^wottM 
W««to: Jiiw,;iD.»i«ce «d-thqt /»*»,- :«heie |i<«», ,n,| 

auiipafiAiotv(rTnrp«A, %oelk fihisft and^miet, aiiSod 
could do. And if you meet in it with (everaUroHi whidi 

•MCktothcrtBcftGDaMfpnir,: ait()t»bttlvfit11y&fotft>)(ame 
.InfaauiCinfwiAAad,' cendoBbtt ihtt 49* ir nor st^rVI^ 
<§(%y iaChtiObfity vbat TaUitrtteadechY* the ilceiukitwif: 
'wpofoMifcitlkf tfoc tlKi SaifXiktes^repetfcft to thhr 'iiki 
lOliMiifet An4a»adW,to^fclyjtfaifciwn of lioLtA 
2fato2,te4«hf|.A|t«eMW^teKfe8^o.,ti»^^ 

iipon^iit^«rioir«»^ifefc*#jiHifc« ifcetoeyrfautd 
vperMbuof thrAimightrQ«fa:'!Ai JVviA -ffifaB «<* ftoai 
flBuftkiUu</i<^ *r5o ttntour6eil jDlriti} that jonoot nut-rid^ tfM 

<Wi,««t»fc«;y^WgMtlmd,|$* %^^ 

i 9^f w*<fo?^J[<w»«febc2fi«e,*oaififigaifli tl«C»|KJrt 
Rf/^pw^i^hich.»'the-a*rf^u«!i)|8*irr«/of.the'A*iltw^ 

lifc^ md iV«&fe.^AMaiiitii wsMct np hait A,* dktoS 

iB^*/«w, wd the ilf«f»»iof th« >-irS?&S!f^ 
T(w«i : The SHki »«i —^fit itn fertiiUifriflii^ aiBI in 



t , 



' ■ ■ ■!■■ 



Tb$ JLifd^rf FMtk. . 



leverftl M9A0A i moA though chaf method ^f^^m7alt7*Ee 
pCffcAi nior4artathdr|Hro|icrtiidi ytf, u.i( no%mccAtj\ 
thtt there be iq ihe MeiKitf n^hmffm ifft^^^f^f or tW 
OMor illjoCdMmwi»*nnmtMMia^t|^iift^ 

«hpieA(x>ks/ts;co«ipole4 ia flM A94 *P«fM^ 'inediod In i^ 

topeqnhisiiicefaodtoyoii^ dk^iiot/^ip.it^oj^iiukeitof theoH. 
lUv^ i' but only; a^tejppt^ expUquioitof, ii^ chcjr &fd in 
thehoi|tS(ii|tei|K< SybthitiaUroi^YA^jlfi^ly i J^Tifp^ 
MMd tU iftcmpts^tv^^ lUloiilvyfiojra^jiulliCXBli^ 
()rthisdiTiiM}MdpFrfeftW«M>9KJ r/':fi*. r' T t 
- 11; "EhimiQic the tfm.OfiVx 4.Mi^]Wf. ^K u uit 

tii$tat4fih^^m^9^fiy ifXhC: coi\frifT: opmiqip>;Whi^ qiitfi^ 
t)fat«icid lAtthrintity i* ^^ A^,)biitl^ gntatlyij^iipicrcd t|)c 
ftithof thcruQskJitful :r AjAd it «4a^ :firom 1 pzqpQ&erQUf ctr^ 
of the h€faiou<x>rth6$«Mpmff$s, thro\igh m esceffiy^ oppb^ 
fitioo: tO: the :S4>tft9 rwhp ttiulcrr4lufi jchejn. ^or bcnce i^ 
coines (p piis» cUl<»«ryc/iK«^|L;0«^^fMj0|^' ^r inifpnGfiea*) 
ieydQrmoy Boole of Swipit¥!'<9 iHj Cl^>^?pology . pi; ^y otHgi 
«(pcd>Jui:tboighc/o be A (ufi^cientCttOC) i o miCe tpe whole 
asiufriof Quifiianity ^.di^cnlt ^ that ptiiioilar testis : And 




r«U£|ofl«ei).i9jt)llil d^Ij m^ji^g of t^ fiiipt,iif cLaa: Acrg. 





ag.aUl.of the Sua lo.tTiftCiqnicpf Ji^^^ 
,^«ksi»th^kUy..oCtbe.Wi)«M' or aijiy^ot^^f r ((Ufli pt0a|^e m ' 

]MiiidMfiook.ti(jh^:Sivp(M9^^Bf wVa\#;^ 4e«S d 

his Religion. ,^, ,^ Vfcj. b woit 

:- r JBuuhii^ Vit 4M d» 4Q$kotcmttbjp4 of}^; Jt (f^ i|M&t 

years, after ChviAr refttrs^ipqiib^xf i^y 1)9^ Book of «^ 
-Mettr TcftamcQC wts[« written r^.i^oM^.ap.licl^btf^ 








AftoMb^ tkn i^ithtet •Aeliwfdl fe thfih ly word of 



ttooih^ ii vim AcliiiwM t»'W ip- i <MM> wi iiii y^ wkh^UtlM 
iMbfCitiaqcei: and c h i irtt twe^ wlMdli:cnr9 ObtiaUn aid 
jbtthaHtoprcff^And ilWii wwi) iiM>f Awkkiof the Chiifttto 

bff, tndhidiiaHr «ffuctiKd» ftfa|.wdafi9ciuM,4cO And 
dietHAfhod t)! the Apoftks im% to CMclfctlie people^ thcjiMW 
^CkfitanuN fisPiOifdotb^'i C^l^-3>4<^c. nitHtr^ 
kit. d.) «n« to bnng them to ihc<4r<lif: 4^ f^^^. «(idl tl^o 
tiyto rfym^ fatfofcthcf if fit ^ > y «tfaaiig la.thtmi 01 tav^ 
fhcm th9 f aft whiA. it .noiir ^ ibe hol|; Soeiimrct ^ Tbcf 
t^tieiM IftlliMRr t*« M^tiMW MdiififAr tliw^ and ihto 
M ftjcir'thciii to ilfinif j| lififi f»Miir r CNjll cfafMMdrd^ 
Aad the fnaia balk of the Scriptut ci it inade op pf thia kfl, 
|wd oC the iiMn fobiclTimt; hiftofi^ 
; Add accodto^y it wu the cuAom. of M ilii Pfimkurc 
Churches *ai]Miarde« DoAcmi 'to (aaA the pcofk fiift t)|t 
'Creed and Aiinnn of Chrift^tnity^ and w flttkc ibem Chnffiaoi 
^ifore thef uught them (o tniidi'as to kaow whit hocHu the 
C2anooiealScripruTe$ did contains Forthtf hafl^hcCaaunol 
Chriftiiilir)[ it felf dclrvcrcd dbim cJottaiterallf %f >ihrtwa 
jbandt of. tradition, t. By the jcontioiiafioii^ of BtpciToH api 

Ciblick Church-profcffionf » was Riveted t|)c Creed -or Qo^ 
oaAt hy it fcIf : And 2. By thif holy $e»ipc«iiip ^riicteil 
Was ddivered with <U the f<B\ andfioai WMocia sweiy ncwiae^ 
WM not |Htt to gather tr of hiinfcirr *bik hidit colliifMf to 
Jlirhand by ihe Churches.' 

And you may fee in the wrftingi of alt the ancient ddcniam 
ofChriftitniry (J^ftk^AttenmrMs^TiUUnm^Clinu^ AUm^ 
mMtm^ ArnA^My ^ttfh. Amkii. Ldit^im^ T^tmMmh 
Mnphm, A^p4tmk^t:) chat tht^iOMahk OMbiiiswhifhl 

iwdireAyou.to. , , 

And if you cotiOfciritweli; tM will iTiMthat the otiiiclea 
of ChrtA himftu; end a^ thoTe ef hie Apoflles after htn^ 
MiMt wtoaght^^t the confirmatilm of C^jHtmiI^ kSdf AA» 
9tiMstitf^ mi noftly before th^ pitttoiWr E^pifiki m .Booil 
>Kft,wriltdl^ and ther<fo|e>^ ^ly itenot^hr ^^ 4»i6- 






wmmm 



rbt L^ iffl^' 




€) 



tm^^f^mmm^mitff 



_r^ 1 



ibcy pvovfed tbit thfe Whccf i of f hero Vrcfc guided bf.Vhe 
iiiftllible ^ptffsr, in all the propei wotfc ^Itwi 0^ *» q$ 
wMchtbe writing of the ScnptnrfciWukfift* i 

t. Therefore fitrle you klkf of Oifil^i^ ii fdfn t\m 
k^ '<)f lb orach IS BffT^nr tontf ineth, ot iibpoetcth: TbU if 
mote cifily mdved, tbiii the trath of tYcry wni in th( 
Scnptnrtt^ Dcetnft tfteic tie Aotroverfo tbont theCenoa^ 
ini Che mioue fetdivj^ anti foch tike : Andf tllitit th4nMtlr 
tanaethod, wUdiChfUlMd hMSfiirit htve diicAid ns t0| 
«d the ApoAkt end ffce t|ident<3Mr«her u6d. And wb^n 
ilM m fim Ibondlf piond to ybof then yon eannot faftly 
takt iottextoal diBScnltk^ to lie firfidcnc ctofe of taifiog 
iittcoltfei Yb Vont fiihhin die cffcntirfi : But yon may qiik^ 
If go on in the fijtng^h of ftith^ id detrupattthoie diffi* 
cuhtes by degrees. 

I ktto# yoa wf U meet wftb fimc who think rery lit^f 
of theif own mifttket ^ and whoft unikitfidiiefi in thcie things 
b|oyn£d Witfran cqarf meafifre of fclf eoncditedneft, who 
larttl tell you that irhis method finelbof an imdervalaiM of 
the Scripture : But I would' advifeymi nor fo *4epatt $ooa 
^ wa| of Chrtt^ atid%is A(>ollIei and Chnidieft nor tojcafl 
four fclvei upon caufilt& hsnderanect^ in fobigh a oaatinrlaa 
Ssmji Frith \i, upcHi the Tc vtrcnce of the wotdi of any per^ 
▼CKed ftdKdUf '#riM|(£r,h6r to efeine the ftng^of cenforiont 
Igritfrance. Wt cniiiot fa$tttr ^i^e the holy Scfipnaaes in 
theffWe HMfii, flien they can in thcM fslfkioK:' Aod can 
better build up, when we have kid the right /ouodatba^tbab 
thM can who begin in thr middle, ind bmic the foundation^ 
imiuttiherup^rfltuduVeby jtbir nsime. 

%: Sulped^notallChtntMiifbry ot Tradition^ in an ex- 
treme oppoGti^ tb th^ Fapiis, Whb^ry op arpemceoHi* 
proved Tradition of their own. ^ lliey tell t» of A^okeal 
"Traditions, whi^ thti#^oWii fiidKon oHl^ ate the keejKts of v 
and of which no ttut hiftorical evidence b prodoced ; ^nd 
thiltbey eall the Thditioh of the ChnrchFt But we have 
another IbrtJt^ Trtdt<ion« wKidi mufl not ht nc^h6ted or 
yd^Oed; iudeft w^#iUdeny h6manlry; and rejea CbriMa- 
mfi Obf JriiUH-tfiUm; or OMTrrO^im, ii jmrnMif 
Mtbbgiat dM teittblAory or uftga ^ the nni«e«lal 
- ^: ^ ^ Chriftlan 




■■■ 






Tie Life of fMtb. 



Chnftian Church » atBAptifdfi, the Lords diy« the Mittiftrf^ 
ChcChiirch Aflcoiblies, tnd thcddly Charch cxcrcilcsi which 
tie ccf uin prooft irhit Rdigfon Was then rcceivtd :hj rheoi^ 
And a. Irhe Soripcurcft thcrnfitlrts. . 9*^ Trgdiiis trMdiU is 
tiothii^ clfir but thcfc two coniunftly : t. The ChnAjiiniU^ 
ligion, evea the fsitk then profcffid, tnd the Wwfhtf and 
Ohtdience then cxercifed. i.'^The B^kj themielYes, of the 
holy Sciiptiurei , which contaiii all thts, with much jmorc. 
Bat wtf^ie Q> far frooi thinking that Apoftoiical.QoLTfaY 
dition, is« fakement totke Sciiptoiief;. at being lakge<:tlttai 
Cbeai» that we brieve the Scriptures to^ he mu^ iargestlute 
fachTiaditiont and* that we bavp no certairity by any. ocha 
than Spriptmal TidirioAi of any mtare thatg the .coimiioa 
diaifeis^Cfaffi^aoiiy^ which all ihcChVtrchcsrare agreed in. 
But he that will not believe the nripA uoi?cr(aV f^^ific and 
biftory cf the Church or world m ^ rmUtt odjk^^ wtii in 
fcalbn much Icfs believe his cyc-fighr. .*.:?« )' 

1 3. t9itny$ukavij9UHdIy fnvtdym fmniiirmi tAf pn 
evtfy Jificuli ehJ€lii$H which yoncdnnot mifwer^ fo hr i^luffiUm 
ngtifi pfJfidftitfg:. for ifiht^ fiincbinentils be proved tj^Ui«» 
ton may trpfl. to tha^ prooC andrbe fore that there arc wites 
rof&lving the ftcming inconGfient points, thoDgh you v^nqt 
yet acquainted with them. There are few Truths (b clear, 
which a lbphiacr.naay not clpg with diffi<i»lties : AN there is 
ifotcc any man that . hath foj cQn)preheim;rc a ; knowledge of 
<thc taoA certaiii Trittbnj as. to.be ajile toturireY $X\ that »n 
ibciaidagainflifi. .♦-*/..*/..:... • i 

14. Camrnot H tbkjhidy in 4 Wilknfhf^ otyifirs^edfreim 
: For infucb a cafe you -ate f ordinarily) inc^p!9blc of 

fo great a work; a^tbe Uy4xS\lht:^IPm^ifi^^,o^ And 

thereCbyre mufi livf i^on the jgrPOI^'^oriiill^Rinjtttd^^md 
wait for a fitter time to <l|ar \t.\.^ ^ \,. r . : 1 ;' . ; 

15. Wbtn HtVf 4mts MTi/e^ iPMT.K whetbtrfheyf^pceediin 
fnm fht sdvAntage which the tempter findtth inymt tfnindi^ 
ffiahif than from the dtfficMhy.efthifhing it filf: And whether 
yoiiL hate ript formerly btd gfjqd bxxtfyi^ifm againfl t^e fst^e 
doubtt> wbichtnpw perplex ypu : ' If ifer m^ m P^M' 
jompofufsof ,ifour,iWfHiit to^bfs^itt^.xm^e'^n)^ 
And fuflsr noK^te^. to com^tm^, jpi^. f^^WPff « WW*" 



•thifplfafHtci .Fofif he irmycbuTe rheiinie, he my chub — . _ 
tkttbiU^. :}^x Ai^liaih^ift.aj^ • hrge idcdnnr WcR, 
miwf^tttn-.* k»ni<4, TMitifc; or TPofition welli w^tyciiinot 
detrtup lU 'objf^cd .diijicijltics on a 'fudden,' nor wrthr>ui 
BookitcU you ijtl ^at tie htfote vTibtc i cfficdallr if h« hi 
iulf diuokor flcepy,',ot in the midlV of othei thoughti- ot 
. fcuM6.-' -■•...-■„■;/ ■ ■ ■ 

'i'c5.-WhcB..yoa^,C-onisp»(Waile(ln| the troth oTChiM 
ftitnity,, vyMbe,h(]]V, Scriptures, ,t&Mi;^''wttft«rj*Mr netd hh 
ftudy it aiQnvrt, heguft ytu HatrWiy ce/ifidtHtfy htHtve it • 
For ifyol»f4Jrt\bt not built, on fuch cogent evidence u1iril| 
warnatlbcfiQD'ituli^'* Cwhethcr'itbeacrheprcfemlbuR'a'or 
ikse). ytwi liao,F ^^ wh^ ^(hugc af&ult» may n»ke upon jr6a 
(ht,im;'btrA -HjKura the«t 4o (?n rome ancicritetninentlhro-' 
f<nbr»pf t^^n'^'^Apfodlme^^^ho hbre toniel from C^ 

Talnh(Al|ft9V,y<M| drfd^Atid thctdmmonfiyiRg'of the 
SiIiMJiy-tbllt/'ili: aifftftiH jfrm KnbwUJgt, m thMth hah 
wtfEvi^ftf.it' ' '' "'ife iadetiy poilht 

tmnednu. t^ M*!* »*''"A/«i'v *t»* 

w.tbey:Ue the o the pTincfple«Whi^ 

tre in theinfidyci tnt that God irmie'j 

iiulWffMPfKM the GhViAiifi Vetii^ 

is hit Revelation riJenr fthough not 

^nkicdiitelftv^it thxt irord or ^riJ 

UtuaistiUfh ,4 UlrOCi'K'[;t49'<iAaR 

indeed- bdJci<«ti evince of ^JurH 

which afrpcaie^ki f' foeftr' they ^y 

tilli,3 I "BWiBlbci that omcxttlleot i/Jhtr antwcTed_ rtc;W 
Him 9ifi,. uput , (of ,i4ri«i«njf(>, 'ih* t rtaith h«th tvtJhtci *f 
r:rM6^i^jV.4<M Jji'MK* *4i4 miifW V Cfrritiirty.T Wttf uh2 
doabtcdly an evidence ^of t>n<tH; K(bf'ft>»M/ ii tJ^idehUfbf 
CiM^MQ!.- .A^ aM cr^^F^of Dj.f>ii« C^llH>/At;»«' is ei^dcActf 
tftfWftfWitthoiigliof AwifMf./^irfr iffdmd^'/'t^jthcofe 
be otherwise. n - ■ ■ -) i . : 



.AifeRniDBiDddigcaing thcfimc evidences wtneh fon have 

dilcciocd t 



^6 --- rheU^tftMtk, 



*mmmammtm 



„ • For you may fioMtb^oi ta kwiHy, thtt they auf 

{« eiiRly wrcacd (torn yoii : Aiii yba infty ftethcM with 6 
^ fad fuU a knftwk^g^., 4il,^<lM(>>^:>^^ 4iffiMl«piaft 
all (Mdioaty caufci of mutatioa. , It it oiie kind -(^r 4egsec 
mdliy) of l^wledge ofthc fame tl%^ Whhh the Papil^ 
.«iiother wiuch the Do^or luth. 1 am fare thfe. knowl«dsa 
«hidi| haT«,?QWJif the cfidencOT of AeChtailan Vetlty.it 
OHich d^tifcceqt ficom whatt had tfiiHi^ fsM i^^ ^eh^pcc- 
h^i Ifioald Ay Jietf ai otucE ^ hqw, apd ulfed tbe^6|iM 

tbtgrta imertnn^ ^mcfi »f tkfe NtHSiu, rt itbkh tie ^ 

It agicetK not with their luicartidtttieiL or certaBa^itditft ' \ 

aif in theiioiiy/oiir fwls, attib UDpipwJeJ 4li4fiaFe 

lb anKfatadi^ with WQt%fldi>gi» tbatOMttoMibv^^li- 
m$aaddi(o% can hatdly at *lletnpl6y iMir iilAlft Adiit 
inytudhec 



tqn^lauthufet iifvifibte, Wm 1^ as luiQt '!(» hlelkWag, as-v 
I(Mly if to tiaTcl a ^loofiad nmti p^liot, Nfrto' Mtec went 
oat pThcr doqfs» |)ut 10 a Sediii ils Cio^V 






.^. hilfm^ fotnu that office (o be born the fft^rvirt 
waiititftttfiiirs pl'the OicredtliQAnnc/a^d to ^ the help^ of 
the Mjwla fuih. Tjit Vri^tt Uft h<^^pitmt1is»i»itig», -mli 






■^' — - V 





p'f 






*MMfi 



CHAP. III. * 

T^Hefe things ia At OriirH yoi;ir cnqnity bang picfi^ 
foftd^pioam to Ac confidattacmof the Enkifiu thnii 
iclTci, which fiilly proVe thc/Chrtfttan Veiity ; AaA hoc 
foAitting ^ pff Difatoiy cpafiddratioot icdttd at Uigt in 
my iKsMfmcf the CM^ImiilM} I Oatt oiil| let Mote 
jovithtgrmiEpiJimiHff^^ wiA t brief rcctial of fboit of 
diole flocnt, whkh W^ it dbwtt to oni notice io tbcfe 



I 



Tht neat "mlSlltUe witacfi of <iH1Li81, k tbc 
SP/Rir of C,(7^2>, or thtli^GHI: Qr dat ditiv 
.•pcration olf ^ ^^ 5|pt^» which iablOMf fnnredi dM 
ttt^ttUiMtlGtd timfff u Mffr^lHiclMiB in it, m thcffM!- 

: At «rclti6vtf|)icCiMn of atrhicf by 1m iMif* and fiftr^ 
faiMtm^ lad know Kt a^b by bit pablicb pnpir Seglx 
And u Wc tootf ' ditf God'^ (be Crcatoai of tbe world, byt 
tbc Sm/ oilrii lAeadl wbtfib tf apb« it : Qraswcfcoowtlift 
Fathttit/ t^timt rihtn he is Ip like bim, u w» other covldbc-' 
Cet : Solnow iNClri^ and CMftimhyx^htct^iit by bit 
anottiable jw«0|» iM^iflM. / 

Tbe;«w<r,F9*M"m6Mii(jF^iM^ are die cflendali- 
neswbjch wccaq^tiie'KtfM^«ordod\ Tmb in di^ar^ 

^^V^ XfiiSet^int t*i*^^ •nhtmnumkOfi} But 
when they pirodaCe an efled^ the creature, which for the 
reieonblanctf tnav andfOgicaDy be cdled by the fame aaines i.. 
die nmmt$ asc XoptAftMiHmimtMt. thov^ the tbiag k lelf 
(uMA iatbeDiiriiie EIRnce or PwfNHomjba AilianmMMi* 
mMt: But when thqf<y^ModaceeMtaioi«hetcro|cacaI^ 
ornoiVocaL dicii ^ ciSihok cftA only die fmfitft or 
AmS^rmim ofthciraul^.' So 6 9, ' whofe ftmn, Wif- 
dybrnd^aM i« itMf ii > i < iiM m i ir <Wr, hath produced 
mmidwatirt$i Irhkh arclbttMhto, tf«t dieia fifcenelii 
U'tOiAiaMhugn tad anak^cjft (Y«t cfl^tfockllY) dw 
cifMldiKiidtict of dMil H0trS%$4e9 tfA wWi tit calkA 

.^ . . J . ' " o ' ^ip 

•in . - 




byrachDunet aswe trc fain (Tor want of other wonU) lo 
*Vfj «o 6o<* r*e «h«»^ fig^jffid fating tranfeendeod/iMl 
unexpreffibly in Go,d, >ut the i^vds fit& nfed of, and«pJ3 
fo the cieatare.) But itiic fedft Ooa K»th fo dcmonftrateThit 
r»wir,mdfrifdtm afad OotdmS io the Creation of the ou. 
ftri4rortor^iiil|.itt« of fHc%bt\l m they ut ^X^ 




%hll #<nrd, caJi doi^Jt whethcMGod of pcifca Vmn\ iVd- 
im tni G6<>iHeJs, Wjtfcetnakirof it. Evc^fo -hiperfl 
and dodriqe of prift o, the. Cbrifti4)i.RtliguH Mtahth 

tflirettmikhtfr,4lrtsthc',|»provibgcrfc ™*»>^""» 

catci 
And 

J^W-., ^nqinmiyt^ tnd r»»rr<«r; and piftlv 
^;ttTd ti^yufHyitedfrOm Him to othiJi. ^ 
_I« *eM'« «;ar# there «Vhc taiJft excellent t«,age of 

#eU oBferv^d by «; g^t the tmiUid'm^%l SlS 
afled our eyes, inttit fhV imni;.Ji.« «v^iA !/ *^^J!rV *^* 
Icaftthat'We eati ^i^ 

(bt oai obiTc/Yifion j_ 

ttuncdiatf 



f 




..'» 



rk^iifkgftstk.. 



■p 



od Qpctaiioofs c» dfichd cftlfts ofjutSfwit in tifcrri.:. AA4 
thuf it cithtttfttch V went htfnt fnm^ or fcdi tK mnpp$fn$ 
wmhJ$im^ orfoch ai M«ri/ ^ l^im^ E«9 ^ the miuU 
Migfift QiAtStm^ if cither ch|t vhidi it not 4o its i^rim^ « 
thM* irliich ftrcitnech farther to odicr oetturet i A(i4 dlit 
bfiifeidierdnit which it fehdUch to «t befdrf lit own afb 
petting^ fifliig, or thit .which accompiiiitdi itt tpfimao8» 
Off thttt!.wfai^ ;kk7<^ Wimd it at it fc(t«th or prfBih imy i 
fbmuft wcdifliiigui(haailkepJDdent€«fe.. .^ ' - .^ 

SmiS (hit it tot aiitt^g*r,an<I(^«#Airjt: ,: 
. So then, I (hoal<{ in order Jbeaki. Of. that Sfirit in lis 
pmiimk jrtf V of CArift himftlf, wbi^i cm/tim^i the £iri- 
1timiIUillgk9^.z. •'ntet^ftrjrin\thfeP4:oph<tt ndlatfacrt^h^ 
liGNcChri^ whiohwttAearitetiedcnt. light. |. That Sfweit 
tol^lhiriAt jfpHa#ei*, which wat the cott^ipiCaitf aMdifnbfe 
giiciitLfiiglhtior wilpefi t And i. In thoftw^htt dbbdaoa 
gart^ : And ;>• r Of thole that are more tcoiotcl 

T i | - •' " 11 i I ■ I .1 




! • ' CBAr.iv- 



t 



} r ' ' • ' ^ * ' ' ^ * 

_ . li ■ • • , 

V A HD^ M» obfenre the thfte pasta of Godt Imigei m 

- ^/a JminJk titpan the OunffianJUl^ 

tairt'jg Ae whoir work of ioaat'Redimptionj aaic it fiamd 

io the wotkt aod dottrine of GhriJt 

I. The msWM of ittppeaieth: in thefe putlcolarob. 
(ttfatiofit rfwhich f et (hew it<to Qt hat wiy dcfc<Kvel]r, liir 
fntfttof tllKihMM^».tBd:thelBt^^, ind thetrirtofoue 
knowMge : Forita feeihatlheee alri t&eee d fttpi/ of ow 
Mtireinioeor ii^kidad torfieiholtiBW MreMrat di0dc^d» 
Hid Mt in thiir proper flmti ai|d tddrr ^ibd all Ait hut wMi 
i4wi, impeiM/H'^^ itifiif iioatthat AiH and oppi vkw df 
thoiMi^i^dw of eod.io<Ihi«» 11^ JLni^flnd4r«^ 
peaidur JOtiUadK haft]) T :: i^V^.n '^ ^ 

N a.>Mtaliho*aiifUHW'iMl»«idhei| kj^ 

^if^MttitMMnriciNaitt 

On t/iflot* 



lOO ^ fkt Life wftMtk. 



¥»nmtyt WiftmuiA GttiKA wod the thtce petlbm m 
■tMmitf, tlw F««kr, thelr«ri nid tlM SfiHn and ^ 
Hme' GiflftlUei of Qod, « thqE|lcfM»,Dir«Mw ud put 
Cmfh (^mitm , » J tktmgir mhtm^ <nd Mr«*f««r«j«tMigr) 
AoiiU'h*Wtl|HKcnl(^<iiunefit jj^rciMiM or imfrt0nu in the 
■wof M,^ Of dnree moft cofifpicaons works to d«cui* and ghm- 
firdKibt ^is. iCttniv, Gfwrand GArjr. And that God (houM 
9ea»ta^ ftaul re&nd to nun i^ three ^aafwcnlrfe Rela- 
«iMiirM.'«rotti'€hriiiMir, oar RriiMMr» and odk F<Wirdcr 

a. How iy w if it onlcfcd, that uiua§ nkt Lnn'»Cod 
khoth Ut grestcS A»i, wd mftf/ftOMi and fitkily, there 
flibdldbefoflM ftuidit^cmimat tiMao<t for tlie AttvUU^ ni 
•oMtatton of wr tiptt r And dirfboutdlii ttie aooft cpuofnc 
■MRpMcfbtibn o^tfae L«^arQodtoat»andw!thall,Wl^'oini 
enoft pciied Hotincfi Md Goodadi : AAd tiiat at wg.lijivt 

m nuKb Mti oT^he fcifecf im«wJir^ in oflila ^W. 
(lini^ hi« being ovdMcTwotk) that thete^ilicMild be •• 
obfttvable adcmonfiniiOB ttf hit ^Avft ^tidt. o cfM Wid^^ 
uothitPMrm 

}. E^pecidlywlica 0119 llt#MeA by (tn from t^^ . 

Gm» fd eht Love of hit ctmtl fdf, ind of the crettujre > and 
when he wuCdliKi a«ldr f ifi4MHve )liflwf;iiicl was confciou^ . 
of the difpteitbfe of hif Mates tnd hid mide hiq)(ctf ao hmt 
•fHeU: ^AMwheir'iliihsiiJuitrra^^ 
» ]uttoe4ndcth o^tgiili or. rtfbltred to dhnan iilkD^ Amkc 
lite» tiid faiteJiim t lioiir wifily ii k otieie^ thaf Ik thit , 
woald fccoTcr htm tohUbmr, ftoddflr/l dedare his Lom 
tothtoiciidfffiiifhefiiBeftfihc, ttidAoptd trecoAcilchimrclf 
MNohim, aiid|hiwhiffodtiic6ioforgiTehim^)ihd toftve ' 
ItetfcifobchtiMkifyndhif chrcfcft geiod i That (5 the 
JtdMdy mqr be wCwddArto the df^/r^ tndlo^the'Jivf^ 

4* How wilUy 10 irthot conttivedC flue thf^fritmiatUtwrp 
^flUBt iMtof#» ftovddbe ippohited to conhft in L9V€* mii 
Srmihiif^ end to run cot he fvoAfrmif^ and rlrr^r/M/ dby ti 
iiamMtidthnm|^(h|rZM#» dto io fw^t a fpriiig may 
htimg forth aaf vrtraUe ftmaii : Th^t fo the ^G^^p of out 
MifleedM)r iMeir inthepirbldi^df oar woik v. andwe inay 
jorikm thi«Mof fMc and GI»|^,BhallMrt<witb a erddging .. 

" . ^' ' wcaif' 



Tie Life effHitb. _Ipi 

weaiyininil \ but likechiUfc^ with 'ileligb^ ami ^(iicAc($; 
And out t0n\ im|4r#> imy bc^to ut i foreuflc cf ]cmr uv^^ri, 

f . And ytt tiovr oieec wii if^ that wKfle wc live ib Tucb aT 
dark material worlds in a body of eotr aptible fkib» among 
cuaiMiiettdfiiarei^ ooi dnty lioiild have fimcwliat of eaa«^ 
cion and vigtlaiicy» and tliams of jfirtfaod gbdiy iirrow to 
tachnfttaielliQi|pface tbinftotet AndtlM o«r eonditioa 
ftouIdkaKm H flradiof kocfltf tod ti o«Ue, ch^dtiw w 
lKMDei|P»4 ce6q4r witola out icft ibd how aptly doth 
dieWrypemiiflionoffin if |el4 fuMbfechifcndf 

6. H9wwiiUybkcfai^coiimvfd9thaiC^/^>atlaiao^ 
Ik IteMb fcUUhed^mdcliiCnMBi wbohniiicb^ 
6ki tfhf C[ln7t IM be booad to dw by t 40i^)k obhsji^ 
lion* 

'y. aaWaptly if «l«i iimdyii« dcfign, «rf iU A^ 
nfoiaitt.Rcden^taw^ end all the Pfccqpti of the QoTpd^ 
fccikt^pt^ pir plaiitf4 into the L|w dnsimsl fafAimt 
fMtb bong btkt the meant to feeov^r Imw ^ and (jfjif being 
to Nsiuri, h»xuiMiiimkiotb€B9^% and bdngto^l^ 
^ at Mrdkinr it ioJSkM: So thtt at k man mi wit 
■CTct fattght tp^Jfe^lt t or to mi^ or to do any mrk* . ^ to 
Iwow inyioeaGe, or tr#iti. or w^ta^ whitibmaftbeknoWM 
nqoifitiveiy^'it iyififcraUematti n$ nmii^B til that wfuch 
Atttid hdp nim goif^hiatutoral poiMn fttffmf loper <ndi & 
felt If :mncb fMte tiJMtK him thar httch Mtfare widioat Grii^^ 
iriiich moft Irnltr/an^ fide it to in piopeif e^ 
: fL So that it ippearetli, thitit the U^ ef FifffBki^ it 
fMyalted the Liint^ Nmti^ (Kanleit it agtceaUe to man • 
10 Wi Bbmrslfitti 4 Imofm^ I to the t^^:^ GfS€0 may br 
MfroBedi theLnrtfdffrwvtdlO^tfVf^ hncittle it it atfttit^ 
nbleto tsfftimM^And when ow pi^my it undtnUdti 
Ww ercdibU flitald it br, thtc we h^e fii«b a U« 

p. And thete itnotUng in the Goipd, cither imraittble to 
thetitfl LawoCMatnrc, ot^contttdimvy to< or^at of. any 
nliaii nattinr ^ hoc only that whidi hathi^ tndft exceUcntup'^ 
timdnto.ltUBtmit; i3im^$bd(Ski(yi$0amfh4 Ugkifli . 



\i 



O I 10* Aadi 



102 The Life of Faitb, 



nw^^^— ^M^— — w»— n ■ ^ ■ ■ ' ' ■ - n ■ * 




10. And when the Vhiui ACuMff Ig^ is ape in the order of 
GoTerniDCiKt ta PonwiiQicaCf fomc tnmg^ tS, kicif to die 
Cregturi^ is well is the Vhim FerfeSions hare communicited 
their Hmgg^ tf>tkt Otttturh i? their jV^tmrrov BriNgi, how 
wifely it it Merest ibtt ma^kkldihouMhareeiir tmhif/st 
Vkdrl^i H0sdoiM$n^0¥ f There 'is great rci£m to Miew 
that ther« if ^Mnsti^jmoiig Angf^s : And in the vioAi it 
9^ aRPar«)((tf <JVRKe(b^ ^lotivt fccfWoTCoveintMnt, .in 
osdc^rf(,i^irt/yi:Mt ^rmri$t4; 4Pi4 ^/^ry; ind if trJ»e aptdt 
than fenif ioitkM tt> c^gcneaate into ^fff^lfiiig Tjfr^JMjPy daRii 
onlf cauMiiy thegffafoonoptipn oi humaiM 
thorefoK if we Hare a,i^C^ who hkth no fa 
di«KciinopUae&rtiWt4||oANouai * kxAu k 

^at God wio|t4niifceil9 oniRimicati6ii if d 
Dominions in the World * fo it b certain, that befides fhi 
t^prd ]efi)s» rherF9»U fclfh M" ^dm U4i^6l Bead Cwi(at- 
mrthiPopemay,iKfla4Mt to^anst/^furr/ji/Kitf^rastfilii.* 

Crsib, MMbr^lr#.,t/|iii^/4/^«^^m^ .Kiqgdomi 

vethw Mma^ fu|«yr4wtt |(» <!h^ but^tlie.fiFiMff 
tiftthapnejbutCJbii^^Qii^ >; ? . J . > * ''^ ^ ^ 

1 1 • And howioiict wMs «((tfa»c k i«faft was xhtMiatMix dff 
O^tpmy orQod».ihott1d bf.airo>tbe tAdiiti^} end fbat a pok 
Imfed finnfrdwelting in daf, Ihould Inot oo^ie immcdiaiify td 
6od»batbyeR€«i«»(sjjfr,wI)oii ; ^ 

. 1 8. Jknd m^bm wp hfiloft. tin kfmU^i^Sid^^ \tod iXihk 
mnldto GQliei,«nd oCtbe pi!y;tlicretd ^ tiFea.as^ of onir jfMwf 
too, and our own ianQitaliqy of foxA ( .teyviiBcAtSwaa it4iiit 
ejfiirrRmrliriMfliottldftttkwi f;b8t nrejipight Jroow What 
to/rel;,#and whither to Ktum^.endhy what way !6ding| 
J^ muft be the gttde .of our X«V9 end Pnnr. And Who 
coaldfoinfidbblyedd/btisfaftorilf46.thie» mmTtaOntM 
CronaGod^pfpededkeftknowIcd^andAtradtp ' • ' '• 

I). And when God intended the AneilMgiteneft of -ow 
finSf how ftieet was it that he who vooWibe theMddoftoiit of 
our pardon, (hould yieU to ilnibtiea)s-,i.wiidik ait doilfiient 
with the ends of Govemnknt, .^nd^aritp^fin nol ^ttoiwifikiniis 
end veracity, andi^djce^ and^^hc^earis efOodddtlieiPOitdi 
contempt ; If no rtark of ^odidbfiiflfsdtaild ht pm uptef fio^ 
not any demonfiration of JuAicc been raadei the Pevil wmU 

C O hare 



fkirlifi^f^ifi^ 109 



hive ttiumphcdiftiidl Oidi Did bol 1 liy tiuer than Qod ? when 
he told you {4dj[ing. and I toU you that you (hould not die^ 
AnflirtbcgfanafMiilty^hllbMitciiined^ro the world, for 
fbn/thbii(ahi! y^i tMdrtttr fiicttlE^illyv without any luffi- 
d!entdiq^onAr»i(4i(rfGb^JaftM nndM il^hy ftKMiM 

any Smtt f^rt ktttA Hdl* to the Worlds end ? If you fay; 
that )l^;9irM:f ^Imc ftiglkt U fufficwnf, I tnfwec, i. That 
js no vindfditioh ioSkhtfi^ict «ad t-nnk of <h6 Uw-maken 
%. wKoAotifSirte^'i (kmaftQtLfem0n^, whnfc heftrt ft 
totfU]p(€dfw)tb ihticicctUn^ ^. ItwocOd hinder Refeit^ 
t0HCf, ff inra 1^ thft Goiican fotghre all the World upon 
bare /trpriff>nitfr»' without mf teparation of the hreichaa 
made hy fin» in* the order of the woild. For ir'he that 
(hreakniVh fi^ttiitc-milcry or death fir (m, can abfdkiWiy 
tMI|)enft #Mithal<«)inmi0l(ibn,^^^niay thmk rhathetuy 
do fo^ as afily 1^ his thrcatnjng of death to the mftnt^tfUl. - 
' If f oti tvfy that T4fi4fmHrt in *a* Law, aie liotfMlfk^ When 
tifey lure not IUfflled,4Kcaa£^llie^:Vi^k not ilr tvtiOu^ bk 
dfM^9ftM\ t anC#er, they f^diredHy Miy A M»0\ 
but Wiihtn.lft thaMMkdrh al>ff#>d»c)ithef«U%f »i»^idtl 

tY^ikijn^otfk^fMt^^ t>^an{(NJyifi»«ry W^f^^albf': 

And they ite the Rufedf/yi^ /Hk^^^ »^ tiiMdbre^ Ji/^ 
j^ir# inuAn0t«bc<antetiKic|lii]r'^h^coiifieKype. 
' 0^if ¥By'(hah tbtnlf, • fh A ili Aif^cmth tM a - immfim^ 
tion irjM<fc#on tht'Redec^f f(l^b0ilblM 
diat^QMcouU faiVc^pafdeiMd Atr^^Aktfa^^^lHttroM tti it 
ik ntreMhclefs tnanffc^,' that fhii #ai a^iQr wife «ttjl toff* 
grtiOtiS'way : As* hf that* cannot pir<^ that Gml' cbifM^ot 
hate iUoininated^'Ondaio^ed^ and ^tiiC^kenad <tb^(til(tViour 
fcnficives wtthout the Sun, may yet prove that the ^ckt f#«a 
ifabl^trdituit^in #hofe«0pef i^obf Ottds^ WlOfeni.aflJ^PMer^ 
ifaNfSboiiilki^do'apfear//''* " '.'::j :*:-.' '^'.v /ai'H-m. 

i4« And ho^agreMbkls'thii 11dArWtifthe^««^|t^«r 
CMft^ tothe<olimoo-ll4dlrhic.tf fic^rljfffyfg^^ hiitH 

been received throughout almoA all the world 1 And WM^diA 

itel^S^ii^ ^k)ki^Mi^>yst^yikik i^tOkc^^ Mf%tai^ fo 
uiiHkKUly hbtlirtifie/«^^ ''^ «ik<iie» 

Whit«f»imMN#WlKMi liiiiktlt>^w«Mft'«[>^nto)R4M^r 
?;w oC 



I04 thUfeiffdtt. 



of i,.deiiumBntioii of Qods Juflic* lad 4if^afaic ^Vi^ 

1%. Hov yifkh 4> i< •icCMVlwl ,of Qo4, chat ke who 
uoactulMi aU tbi*,.l})Q«U.beli:w» «Ml|#iMir# t4i(|MM;iM^ 
MrcnGod? TbtttbfMoQudipfMaalkwo, ui4(l».Mdi»> 
tool, and the Tcachet «CM«a» and the Sadnfiqt fat fi o gfl wj d 
'not pe only of aaothei kMY botthatheheoa^thatilifit to 
bcfMBiliaf wich.oui^ «n4t9 b«: ufocAqi ^iHtunUy io hit 
cooGctqti and oocfbu ii ^mtm» vAmmiiff fppable of 
, dielc andotakus* and tcUlMMi ?; IM- r<t 4hi|t h(. he(b hkh 
•nd ocn the Fstktr^u nay imiC itfuficicnt tatof (M h« wo^ 
andiiBakehimaoftfiMcftoflKJiatiB^m^, 

i6. HpwwirdyiaHiMdmiltjhftwtt^^jiefCBftdoAniie^ 
flMlhouldhafc ttepaltenof.a:^rr/^I^M#9QWiv^honr 
ifKeabk the way of imitttioa ^ l^.OMf^nataiq^ IpA.Hb? 
flcffitica? • ' -I . .'. r . 

17. And « a fKtim of 4i iiAtr y<it«c it^fiiy^^^be^ipti 
lb how fit was it, cffMcially that we fl|pn^^w(a livd|,ae* 
•onla, to taach ot to tt^uim ^ d'fMt^ W^^fd «)d to At 
Ikdc coiBpafativeIy» by f cpiHtioa, wtialthi ffditiBincat^ 
yiii4inr> idMliim, yta «Mllife ^ Icli;^ wh«^r«|f ^ thtagi 
which ail that |»cifln)wfcr Mnw C p dj n j i ji»|ii o i;i iliq^| . 

it. And how necdfiaia it th«tilHythaiiaiv<l be ofp> 
taken with icnewcd fintw, OM hav4 a My. fmtdf mi 
■tf a gi ^ Ind tflaiftM far that W(^dt» foda fnoctwaqpc- 
«b|e oaiM tfata thsWowft to plead with^Qpd lSwiirdp%? 

f «« Hew aeet waa it that onr Sv^pa^ AqoMiF i(Sp itqai-MM 
drM Cand^oofi^iMntiy (hat he OkmU di»; 4« JtbcwiV* ihac 
hi>Sa6rifi<»wae acoepicd, and. that ttieci, kt MttA awyttec 
life faroun* and tlutdcath and ihcgKavaflwIlafM^ill 4c- 
f«iaoa> . , . : . V. .-» I. - ■ 

M.. And bow PMee wa%tt iJtMt^ac Sfflowi fh awl AlfaB ^. 
inCDBcaT«ii» and t^yeicio out oatofei.be^iaedeilithGciAi 
Aat he ni^ hatl all power 6iv^ tbc wo^h of mi^ Aly a- 
tioa, «ad hiapofleffioB miilhcbe a pkdg^.^ ow fiiittire. pof^ 

ai. MMwMidytN»iitiM4ReA<rf!<<2o(l^^ili«t4MW0af|te 
aoc he left nndcf the GoveiMnt of Wcdb^oK of «aiif«miwi^! 

lihidirfcwit w M hwl w i » c w M win i<rt|||^ h i nw d wMt 



Tie Life rf Faith. 



was now. unfuicabk Co his Upled ftacc, tnd that God flioold 
make a New Goveoant with him u his Kidicmtr, as he made 
Che firfi as his Creatour : and that an Ad of general pardon 
and obhvion, might fecure us. of forgnrencfii and cverUAiqg 
life : And that as we had a Rule to hte by for ptcvetiting Sn 
tnd mifcrY) ^c toigh^t have i Rule for our duty in order Co 
our recovery. ' ' \ ' \ ' . 

2 2. And What mote convenietit oonditioni could this 
Co vensilt tiave had, than J[^a bilUving 0id ihankJ^lAccrptgna. 
of iht mtrcy^ mid 4 ftniunt wd phditnf fttimng of our 94^ 
dtmif unti ever tufting life j?Q 

33 « And how con ventent ja it^ that when our King is to 
depart from earth, and keep his rcfidence in the Court of 
Heaven, he Qiould appoint his Officers to manage the humane 
part of hisremainiog work on earth ? And that fome (houl4 
do the extraordinary work, in bying the foundation, * and 
leaving a certain Rule and Order to the reft, and that the reft 
ihouTd proceed to build hereupon \ and that the wi(cft and the 
beft of ften, fliould be the Teachers and Guides of the reft 
unto the end. " ' 

24. And how neceflary was it that bur Sun in glory (hould 
continually lend down bis beams and inflaenoe on the earth f 
even the Spirit of thtPather to be his conftint Jgcfif hire be* 
low 9 and to plead his caufe, ind do his work on the hearts 
of men } and that the Apoftlts, who were to found the 
Church, (hould have that Spirit, in fo eonfpicuous % degree, 
and for fuch various v^orks o( Ifonder and f^tPtr^ as might 
fttffict to confirm their teftiitiony to t he wotld : And that "" all 
otheh as well as they to the endj ftiould have the Spirit .for 
thofe works of Love and RtnovMm^ which arenecefliry 10 
their otPn obeditnce and fdhMtton. . s 

a5.How wifely it is ordered, that he who is our King^is]Lord 
pfdtjMd able to defend his Church,and torepreG his pro'udeft 
coemics« 

25» And alfo that he fltonld be our/ni#/ Judge^ who was 

our SiMQur and Isw-givn^ and made and fealed that Covenant 

of Grace by which we muft be judged : That ]udgemei« may 

jiot be over dreadful, but rather defirable to his faithful fer- 

vanii) who fliaU opeidy faeiu&iAad by him before all. • 

P a?- How 




\o6 . T^ L^^ ^ 



V). Hawt^iyhsthGodordeffcd it, chit whcti death i$ 
mtonlif lb ttffiblcto tain; we fhotild liave a SivitxiY thac^ 
wnt thft way before ns^ aiid was once dead.butnofirliveth/ 
Md if whet e we ttxA be, tfid hath the keyes of death and 
llctren r that we|[niiy boldly go fbrthai to his pr.icncr, and 
fo thekinmntraUc pnfeded fpMti etxYii jnft, arvd rnay torn- ' 
fliend oar fouls to tne hands of oat Redeemer, and ourffeaf. 
%%. k% atfo that fhisfhouTdbe pUtnly t(vuUS\ ttA rhat 
dieScripmresarewriMtninattiethod and manner (it for all, 
even for the mcantft, and that MiniAers be commtnded to 
open it, and Ipply it, bytranflation, expoiirion, and earned 
cxhortaiioni that tfit Tcfnedy may be futicd to'fhi; nature 
•nd txtenr of the dHeaft : And yet that there1>e ](lbmc depths^ 
CO keep prefiimptuouf darirg wits at a diflance, and tohatnble 
them, and to exerci(e our diligence. 

t^. As alfo that the life of faifh ixiA Tiolitiffis Qidatl have 
fr.iich offiftiim in the world, that ifs gtorir'^nd excelt^cy 
might the more appear, partly by the prcKnct of iti c6n- 
ffaries, and partly by ttsexercife and vi^ortei in us tryab > 
and that the godly may have ufe for patience, and fortitude, 
and every grace -, and may be kept the eafilier from loving the 
world^and caught the more to defire thr prcfencc bf theirLord* 
30. Laftly, And how wifely if 4t q]rdtVedi rhit God ia 
Hcavtn, from whom all cometh. fhouM be the end of alibis 
graces and our duties > tfnd that htmfelf alone (bould be our 
home and happtnefs *9 and (hat as we are made by him, and 
for him, io we (hould live with htm, tohfspraife^ and in his 
love for ever : And that there as we (hall have both glorified 
(buls and bodies; fo both might hive a fuitable glory V and 
that our glorified Redeemer might there be in part the Midid* 
UUf of onr fruit hH,n here he was the Mediatour of Mcqu'^iim. 
1 have recited htHily a fewof the parts of this wondrous 
frame, to (Lew you, that if you faw them all, and that in 
the r true order and method, you might rot chink (Irange thit 
£N:W unU th frincipalitits ard pv^ers in beavenfy flaCrs 5r 
00d^ kpmm hjtbe Chtrch fbi ^gntfoldmfdm ^ Gad, Ejphef. 
a. 1 1« which \f9$ the firft part of Gods Imagt upon the CM- 
ftisu Religion^ Whichf was to (hew you. 

But befidci tU (bis, the WISDOH tf Gad is cxpreScd in 

the 



^ — ■ - _ ^ _ w 



the lu^^jrScfiptuics theft CtTcnl^^i^ In che Reirf litkm 

oitkm/ifUfin ^btch cc)ul4 not ht }mpmuhf %ny i^ofrul; vdw v 
Ail the Option oC tb|(*worlil/ avd.what wu ib^^ic^^ 
bc6jre mail. himfttf was .qnadc t Wiiidie w^^^ it S^ cloth 
hclft'ui to $diC?<» ^f9ktt(c we fee cxcii^^ivi^ 4^^ prohab^ 
liticf that the world'wAs^otc^em^ nqt 01 any, Ipngfrr 4ik 
rajiQ9,c|i|in ih^ Sii iptof einnepti^i ip diar noflft^oiitaith 
h^aoy tr w^f^f^unKiit 4^ fQcieptar OMguia} \ and to that 
hiiintnc Sciciuief ^ Arts ate ytt fo impeflcd. and kfh ina* 

itaviit ad4tt^ni.affCAi|acbtttoflaic« 

a.! jlAtl^ Reyelatioiio^^ opt of the jreach of 

owis'l^i^orciyj^ SQSQr^pc^i;e» Hi(k>ry^ an4 Piopbeey dofre* 
9ii«ot)y i|«^. if firepanitiqos ap)d aAioDa. oTPrwcca and 
pcepIcafafoC >. 

). In the RcvetatioQ of thc/ivf^ts ifmun hioru : As Elifih$ 
toUGikiflwlt^htiiii^t a dif^nce : Chiift toM Nsihima 
whaf hcfaid^ and wbc^e. : So frcoucntly Chrift told the Jew$» 
and n^i Oi^op^f , f?bat they 1 if^'^t a^d flhewed that he knew 
tl)e haif ! ot 'mm r iTo which we jnayadd^ the featfihiog 
po wear oC ^ Wof d of 6o4» whick doch £> notably rip up 
the feoeu pf npieni cc^aptions^ and UMiy fliew all mena heatta 

. 4. lit fhs tiir^ton fli!§tfif^ffnt $f^t to €am$^ which i$ 
hD|(MU«^pcit4A tmiPiropbecKs ^i4 frcmifes pf the Sctipfnie ; 
DOC only in the Oj^ iTeflSKnent* ^D^fdil^ &c. bat a|(b in the 
<^(pd. Whr^ Chrift forctellcth hit death and refurrcdinn, 
.aijid.the pfa^a and luecetfta of his.Apoftkii and promiQ^ 
thep^ tha twncvloi^ i^foolr^d^^ Spiiit i and foiietold Pri/irr 
ihf ice qcnyiq^ him i and foyretold thf grievous d(^vaiftia^of 
JtfufiUm^ with other fuch like dear prcdi Aions. 

y • But nothing of all thafe prediftions doth (hine (b clearljr 
to our (clnai aa ihoie gfeat .^romifea of ChriA^ which are 
jiilfilkd ^o oir ftlvei^ io ell generatiom. Even die Promtfea 
' a^ Prophetical dcKriptioni of thegjceatwork pf Conveifion, 
Itegenc ration or StnAification upon mena fonlSi which ia 
Wffouj^t in all Ag^S juft accordiBg tojhe delineationa ef it. 
inthe world: AU tha,bambliQg% th« tepentings^ thedcnrca^ 
tbefiiitb* thn }d)ref, Ae .jny«ii» and theanrwera of tbmi 
whkhw^tfef^Hd^.anfwivi ii^mid i« dNbA Belie waa» aaa 

Pi peiibagwil 



loS- The Lift of Faith. 



peilnrtttni* anu ^if n> to all- true ChiiHiav.s to thU diiy. 
: ^T^^^wiuch trwy be addcd« all the Prophecies 'of the extent ^ 
o^tbc Church > of the cowcrfion of the Kngdotr^s of the 
woiU toChrtitf and of the oppofitions of the' ungodly fort 
thereto f and of the perfccutions of the follovrcrs of Cbrtft;-' 
whkhiUalUu^tilW. . . .' w . . ^ ■ •.- ■ . 

6. Tb« tf'Ic^VOM 6f God tKo Wclcarfytrninifcfiedin the 
eOncareiAtion oi hilAtony oFtiII rhefc Rcvelitions : Not orrfy 
that there is no reat contradi^lon between thets, ^but (hit 
they all con junAly compofe one entire fhtnii : As the age of 
man goeth on Irom infar^cy to matlirity, ^d nature fitteni her 
endowment ukA pfovifions tceotdmgly to each 'degrees Co 
hath the Church proceeded from its itihncy^ and fo have the 
Revelations of Gotf been fuited to its feveral titties .* Chi ifl 
who wasprbmifcd loAdam^ and the Fathers before Mt>fes^ 
for Che firft cwo thoufand years, and figntfied By theit Sacri- 
fices ^ was more fully revealed for the 'next two tho^Gint!* 
years, by Mtfts firft in a typical Gofpel f the adumbration of 
the grace to come) and then by the Prophets, (crpecially 
. JfatMh^ Mic^h^ Daniel and MsUcti) iir plainer predidions. 
And chen came jF^^M B^ftifl the fore- runner, and Chrift the 
Mtfllah, and the Spirit upon the Apoflles, and fini(hed the' 
Revelation: So that it may appear robe all onefratifie, coh- 
ttived and indi^d by one Spirit. And the cffelfs of it hive 
been according to thcfe degrees Gf (heRettiarion. 

And the end of the world f whether at the end of the Uft 
two thoufand years, ot when el(c (Sod pletieth^ will (hortly 
(hew the unbelieving themfilves, fhat the period fliall fill* 
fill what is yet unfulfilled tathe leaiVfof and tittle. 



^ CHAP. V. 

I ... 

ni Image <f Gtdt GoodneJL 

II.'^HE iccondpart ofGodi^Ifnage on our Kettgkn^ it 

X^hieof his natdileft GOODNESS. The whole 

fyfteme of it ill the harmonioM exprefSod of GdDS HO-^ 

LlKEss and IQvU. The ptrticulari I muff but name, left 

' Ibetoolong* * • i. The 






1. The il^^libor of^ty Jefus Chriit, was perfciftljr G994 bim*^ 

afi4 ^J'^'^t tnd ri^Tig t^; d$go»i'<p aod making it hia cficc sad 
his work, even in Heaves, to da mankiod the greateft 

good. .;:.-,>»,., . ■ 1' ' 

a. TneAfjrrer of the CtinftiaaReligioa^ ji.:Gp.i) hin*. 

TeififaQ iofiiiite GoodL , Th^ u^ pfieif, - ca teach men to kf^m 
Gtf^ and to bring us to htm. To which ^ it makech a (ulkr 
^difcoveKy of hisbk0c4i^ture» ^libmes and works, than is 
' any ^here elfe Co be fot^pd in (h^ world • . 

3 . ^hc, MCrpQ^ £iif( of ^ u ti)e higheft imagtnab!c v the , 
plcafiog and glorifyiog of Qoyd : ; f qit he .ihaCis the Begimung 
of iiUi .oiuftaeed^ be th^ End of all. 
. 4.. It leadeth ounip \^ bigbeft ftate of felicity for hioifelf 
(which is^an. ^Snicoojunftin fij^onUmtipn to the highefi.J, 
Thef.ei9i\bcnogreatei^hapBJ|K(Mq[iaginab!e,. thantl^ Chri* 
OiapL Religion .difte Aejtb j^s to at tiip. ^ > - 

% ttpt|cethourbappine&f9 certainly and clearly in t)iat 
whifih is bappineis indeed, that it dire^eth mans in tent io|i5, 
and deQreSs and \caveth thf m no longer to the old variety of 
opinions aboat |he chiefcA gopd : Qlature per&ded, and 
wcif kii)g hg^ it^iPfSff^^^, ^i3t$ ftLpfitk the naoft perfeiSl^^byeft,! 
and,rcceiyipg.:t{ie tf^A ful} cooiinuiucationsiroin him,. ancL 
this fpi iri^^'ifki&ficfis be the nioft perfed Cjpliciry d man/. 
To have all our l(/icaUjcs (oily perf(:d, and to live for ever m 
the pcifcdiig|i( and^ei>f God, and to be accordingly be« 
l#ved of hii9 > fhU is the end of Chrifliinity . . i 

6i T^thMfnd^ the. whpk defigo ^^f the ^hrifiian ReUgiM. 
is to maks man^oid^ and ta core btngi ota^ evi2, and to« pie- 
pare him iufily for ihtt^flcd fiate. 

' 7. TolM tml the great work of ]cfaa Chrift is, (o fend 
dowo the fdmOifjUig Sfirii cf iS^ to Hiake mcamw creatures,^ 
and to regenerate them to the Mattire of Cpd himf^I^, aiut to 
a hcavenljr mind and life ; Thaf tbey qiay not only luve j:^e- 
cepts which are good, biit thi^ .fesR^r ot ^q^ to maf^g them 
^M^ and a heavenly principle to fit tl^ein for Heaven. * 

S. toAkaf tnd^xhc prwcif;^ripcai»iil^;tjticfullcft.tt^ 
tiap of ihck^of Qb4 to man, thiw^i vyas *^lcj*at#oaor^ 
diaa Jia92 whcic dfe ifvcalcd.. ; ^^l c^e-^d^of O^im^it^ 



no - . Tke life of Faiti. 



mm^ 



f- - 



if but ci^ (bcw $pd to mao, in the foHcft proTpeA tif hft ^SmiI^ 
f#/iDd ifpmtaiirurtble L9ve, t|]»t (b he imy tppeat iii6tt jmpI^ 
^r to lis j tnd iroiy be more brt^vti by us > that Lmng Opo^-i 
ntfs cpif mak^ ui ^as/, and make us b^ff, 

9. To encourage us co L9ve $;nd Goodnefi^ <iod doth inifl^ 
QoTpelg^ye us fhe pardoxr^ of all dtrr (ids, ^f (don «t ever 
wt torn .to Mm hyFahb and Kiptntnu: Ttougft^we 
hive dcfcrTcJ Hell, hededareth that hie:win%dr|rvexis thn 
icCctu If we had come to Ekll before wc bidii^tti ke^eftied,'; 
I think we Qiould have taken that Religion to" Be j^^^indeedi 
which would have brought ut the tjdinp of fefgiVthers^ uA 
(hewed usfo ready a way to e(bpt« '' ' '■'- ^ ' 

10. And this mncy 11 given by rnVm^fal/C^tutn^ b6» 
fered to all, without exception : 4nd tht [Ctridifimt afc*fo 
leafbnabte, that no one can have ariyjuft pt^Uki agiinft 
them. It is but to accept tht mtrey ^dfvrrrf With t Iv/irvfUg 
thgnkJuH mindy as a condcmticd doan ^vouKt (M ii piMM 
And what can be more futtable co oui^ niiAtable ft tfcf ?* ^ ' 

11. An4 to bring us to alf this, and toAt v^^My; ChllR 
hath given us a moft ib0^ word and doftrine: perfedlyMf 
in its prrri^s^ and in^s frokiUfhns^ and aH the fuUtevieut 
btftortcs and narratives : And he hath added the petftdpaC« 
tern of his kofy Ufr^ that our Eule and txamflt mi^^re^ , " 

12. So Mi isthisword, (hat it calleth ul^tothcM^il 
ifgmdiG9Qi»ifs, indmakethPrf/»m#iiit felfourikffi itMl 
our iu^ and hgffinffs may agree i and we may n^ tlave Ih 
bitty to be Wand miferabli\ but tnay be every wwffhmndtM 
our $wnftlitiiy 'i And yet To gatd is this CoveMitt^ fBtfafae, 
chat it taketh not advantage of our infirifaitiev fo taiM *ii^ 
but noteth them to huwhlt us, in order to our curi^: ^ And 4f 
tccepteth/ifcrrJO^, though it cotwnand >frfif4ii». AndChrift 
looketknoratourftilings, as a fevdrc Judge^ but as a Phy- 
iician, and a tender Father. t' > 

13. So g9oi'\% bur Religion, tha^ the great thhi^ wliiBhr it 
tequireth of ui, is to prefer the Ipi^i^ g^iihthtc ttitlcB^y 
and not to be like diildreti who take it for their tidies tcrfiU* 
their pin-box ^or Ukcfbolifh Mcrchanfs,who hadr^ilrt trade* 
for traft, than fbr j^old.Thc great bufiijefs ot0^fi9^'piil<^ 
is» to makrds kaaw ttiat wa aic apabte of bettie^ thkiBB^'Atti^ 

' m^at 



fbeUfeifFaiih. 




■' ' t ■ — — — II ,11,, 



tticAlt) tnd drioky tnd luft, and fpoits, and wcitfh.and worWy 
kMP9fit that the Ldve of God, and che felicity of fhc foul^ 
inGrMCf^miGlcfy^ inay be preferred before (he pleafure of a 
Swiae. And U not t^gt ffody which callcth us tip to the 
F^^^£^% ' ^ wilt; nbc gSotp. m ro be fuch eiiemiei to but 
febs^cas. tptalie up with file leflcL) . '' 
' 14* lfcfi.whe|i.wcj?4i|f pra|^»:it flill engageth ui to fcelr 
«wr«; And wiUnot.alloviis totakcup.with a/^if degmiBf 
gTMU^ Of with a#^ mfapiTi of the. frrifefl ^^^i ^ But to 
A$wtfa« Qqd woii|4hayc ui to be (till tmtt^ and to hare 

Uparr ^ i^M ^f4^ o?f 4uf Jf ftill "to ^K ^^^ t *nd fliU i^ frefs 
'tigbfir^ and labour to be better, Ai^jng in prayer if made 

our daily work.) ,ao4.Gods g{i<rin£»and out receiving' may be 

CNtr.4aily Weflcdsie&. 

l<v TJifffWc^abprcprpTidcd for us,' extend both to foul 
fod ho4f ; Foft ihoHgh Ure may not prefer the lefs before the 
fffftat^ii ^(C. ii!c fh)ll bave it in tts place : If we feek firfl the 
KiDgdoR^-Gpd, ,Vk1 its nghteoufnels, andlab3ur firft for. 
th^food yfki^h lu^ver perlflietht all other things Ihall be added 
to iif : WtrAiali ha^ve <hen to do us gpod^bat notjfo do us hurt. 
For ^h|ic6 if profitable to all things, having the promife of 
the life lh^t^m i$^ and of that which is to come, 1 Tim. 4. 

i^ i^id^f/i^tinrff^''£tfi Coidaefsj^'miyitivitt us tofrr- 
/mt imfufifi Gpo^cfi^thf Pnmiffs of the Gofprl dofecond 
tbePrecq>tf, wi|b.th^ Qxoi^eft motives in the world : (b that 
(vcria6ir^Jblefi<dnc&andjqy^ is made the reward of tempd* 
JQ^Iiit8c<Klty^.Ui laithjlove^ and obedience. And tf Heaven it 
lelflNroot,4ii€watd(u^encto invite men to he g^oJ^ these 
iswomfi^aenip 

' 17. Yea th€ pmsbitf and ftvarifies of the Chrift tan Kejtgion, 

. 4^ Oiew the G^Untpoiti^ When God doth therefore threaten 

Hell tofave men from it, and to draw them up to the bbe- 

4aeiice.of cb< Gofpel •* Threatned evil ofpuniQiment, is but ^ 

tal|(Bfp them £K>m the evil olfin, and to make mtrn bnter : 

. And M that will tf^iiie hishatred offrnful evil to the hlghefT, 

, dotb Aew himfelf the greateft enemy of it, and the grcatteR 

lover of gpod v^and Y^ that fettcth the (harpeA hedge before 

M^ wd the t«Mibk mutniA^ to keep us Iroin damnation, 

doth 



i^mmmi^0tmmimmmmi^mmmm^tmm^mt^mmm^Kmm 



412 



The Lije af^aith. 



doch (hew himreir moft willing co ftve us. 

i8. So£00i(is Chriftianity, that tcrurncth all our ^ffltSms 
mtifgood : It tfljreth us that rhcy arc fcnt as needful mcdi* 
cinCt however merited by our iio : And it dircfteth ushow (o 
bear them ealily, and to mike them fwcet, and fafe^ and pro- 
fitable, and to turn thetn^o bur increafe of holinefi, andco 
the furtherance of our greateft good, Hch. i, to 13. Kow.S.iS. 
2 Cot. 4. 16, 17, 18. 

19* It al^ ftiblifheth 1 Perfetttal office^ even the facicd 
Mmifiry% Cot the fuller and lurer comcnunicattoii of all this 
gool forcmcntiqned. In which obferve thefc pirticalarS, 
which^ffae w the greatnefs of this benefir. i . The ptffons called 
to it, muA f by Chrifts appointment) be the iri/rjt and hefi of 
men that can be had. 2. ThtnumUr of them tsteJbc fuit^ 
' to the number of the people, fo that nom miy b« without 
the benefit. 3. Their irori^ is; to declare all this foremencion- 
cd Goodnefs and Love of God to man, and to offer them all 
this grace and mercy ', ahd to teach them to be holy and 
happy, and to fet before them the everhfiing joyes. 4. The 
. mgnner of their doing it mufl be with bumibty^ as the fervanfs 
of all j with tender Icve^ ts Fathers of the flock v with wii^ 
dom and skill, IcA their work be fruflrate \ with the greateft 
importunity, even compelling them to come in, as men that 
ire .loth to take any denyal % and with patient endoring all 
oppofitions, as thofe that had rather fuffcr any thing, rhu 
the peoples (buls fliall be unhealed, and be damhed i and they 
muft conrinue to the end, as thole that will never give up ^ 
foul as dcfperate and loft, while there is any hope; And ill 
this mult be fecondcd with their own example of holineft, 
temperance and love,i<£fi 20. 2 Tim. 2. 24, 2$Mdttb,2it.% 9. 
20. So go0^ is our Ilelig|ion, thatnsthmg but i^mg g^db 
the work in which it doth employ us. ficfides all the good of 
fieiy and felf-fteftrvMtion^ it requircth us to live in love ro 
others, and to do all the good to the world that we arc able, 
^fbtf. 2. 10. Mat. ;. 16. 6c 6. i, 2, &c. Tttus 2. 14. Gtd* 6. 
7,8,9. Good works muft be out fluiy andour/i/>: 0\^t 
work an4 our delight: Even owx tntmies 9it inufl hve and 
do good to, Mat. 5 . 44. hjom. 1 2. 1 9, 20, 2 1 . And fure that 4o- 
^rine is good, which is purpofely to employ men m dUn^ 
go^dioAl 2u So 



mm 



Tie UferfPaiik Tig 

-2l. Sa^oo^isChiiftiaQityi that it finraiiretH nptaqy mi% 
Hi), bat if the gt eatcft xondcmnar of Aon ^11. It ii a^^lor ' 
kjuwkdgi tgainft hutfiil jjiTlif :t r jMjjjjl)^'' i^MOii/i^ajg^UBfk 
til frt ie i for fdf^ftfid i^inft all ^'^^^N^''^^^^ V ^ §}• 
fkugUsy^ tnd the dominion o( tiHc RMfii^ lip^iM?^^ 
tn4 the dominion, of the flcflii for hts^inUmp ag^mft « 
worldly mind ^ for fmtaHy and fimfHc'^ agauiA lU hyjf^f^ 
tnddeciit ^ (or bur igaintt Mr#&v » for unity and |ir4crigvnft 
J&9'4mu tnd conrrntiiffi ^ for j«j^<^^ and Unity in (upetiourt, * 
tnd Atdifnct tod fatiemi in inlcriours i for faithftdncft in tU 
relations ; Its precepts exf^d (o JiCttt t% well as tfm prt* 
dices » rb the ie^a and rA^frgbtf , u well as co the v^nJU tnd 
. ditii : It tllowcth not t thought^ or w$rd^ or «fli^ which., 
is ungodly, tntemperi^ce^jrebeUioas^ injurkmi^unchtfte^or co-' 
*^ vetous or uncharitable, Mdr. 5. 

22. All the tr^bUfime ptiCof our Religion, is but our 
warfare agtini evil > again(t finf tnd the temptations which 
would make us fioful ; And it muft needs be g^d^ it til the 
cotifiidling ptrt of it beonly agtinQ eyily GmL 5. 17^ ai> 33. 
Row. 6. & 7* & 8. 1, 7,8> 9rio, ij. 

a). It cetchcth us the only way fo lire in the gr##frjl and 
moftc^H/lrar /0y. if wcattmn not this, it isbecaufi wcfol* 
low not its precepts. If cndleft py fbrefcen, and til the 
fbrefdd riicrcies in the way, are not w^rrr for continual de* 
l%fif , there is IU> greater to be thpught on. Re joyctng al waies 
in the Lord, even in our Oiarpefl periccutions^ is a great part 
of Religious duty, PkiL 3 i, & 4. 4. FfsL 33. u Zecb. 10.7. 
Abt. 5* II, It. Vtut. la. la, 18. 

>4* It overcomcth both the ddngn and the ft^ of death i, 
and that mufi htgood^ whic^ conquaeth fo great tn ml ^ and 
maketh the day Df the ungodly V/r^i, and utter mifcry, tp be 
the day of our dffite tnd ffSciiy^ Raw, 6.2^. 1 C#r. 15. 55. 
Ci/.3.|,4. Pibi/.3,2i. 

25' It oblsgeth all the Rulers of the world to uie all their 
powcrto do goodv igainft all fiir within thiar reach 1 and 
to vnkf thcif fi^'c^ bapPT both in body and in foul^ 

• «2tf • Irappointetb Cmfrd^s^tOMSacit^w ofSsunts^ that kM^ 

Q^ • I Cor. 



1^4 7^ t:ifii 0f Fshk 



fCn. 1. 1. ft a. 1. 1. M^. 3^^!^. i Ifc/T ). »2, i )• Thic ho* 
ffkSMA\6 cmpXfffH mAm hoif love amfc ptaifei oi6bd, 
aiMn be i t cpninHilioii olt tlie trnTcnlf Jm^dtm ^ 
GAz. 5. 

97. Ir docknakft At Lmv ainI t^nMii of aft the SatiKi to 
ht fo/MO^ that fhe merctct t»4 foyct of eftvy mcnber.might 
estcit^m •!!: All the corporal andl ^irffin) UdGogs of all 
the C3lrt(Kafif s f yea and ptpToiis) mthe wotl^ are^Mi^asco 
my rviafbrr, as long as I can ktre rhem at mj^ ptf: If it woirM 
ptcaie ifie to be rich, or honourable, or Icaroed my ^ it maft 
pleafe me alio to have them fb, whom f tore as my (elf. And 
when miHiom have (b mtich matter for my-joy, how j|oyfolly 
fhotild' I then live ! And though I am obliged alfb to ^fow 
With fhcm, ft tsvwith fiich a forrow only, ai (ball not hiadcr 
any fcalbnable py, I C^t. 1 2. 

28. In theie ibciefks, eircry ibembcr if bound to contribnte 
his help to the benefit oif each^other s fo that I hart as many 
obliged to do me good, as there be Ghriftiana in the world $ 
at leafti according to their feveral opportunities and capaci* 
ties » by prayer and fuch difiant means^ if rhay can do na 
more. And the Religion which giveth eyery man fe great 
an intereft, inthe good of all others, aAd engageth all men to 
do good to one another is evidently good ttftl^ i C^r. la. 
Efbff^* 15, 16. 

29. And all this jW is not deffroyed, but Miv4W^§gtd and 
irggfjv^r/d accidentally by our fin : So that where fin abound* 
ed, there grace did (uperabound, Rs9f». )• 15, 16, 17, 18, i^. 
Grace hath taken occafion by (in to be CfiUi ind^^ and to be 
the greater manifeftation of the goodnefi of God, and the 
greater obligation for gratitude (o the (inner. 

30. Laftly, All this Gtfoiitep ishtatttificd by hilrmony\ it 
is all placed in a perfeA order. One mercy doth not iteep us 
from another > nor onegriiceoppofe another; nor ont dNty 
exclude another. As it is tbe^great declaration ofAfrrry and 
Juftici wonderfully tonfpirtng in God \ (Mercy fo nfed at to 
mggnifit Ju]he$ ^ Jvftk t {o xi&Aw to nnigttifiehbny^ irtdilot 
only fo as Co conGfi^ (b alfo it worketh an(^erably on iis i It 
fettech not Love ^tiinA J^S^rTfrin^, nbr/dj^ agatni^ifrei^^ 
fwrsjs', not /^iti igisi(ft rif^iiv^ imfr^^^^cOtliti^i^f^^ 

agatnft 



i^ 



Tit £^ ff Fakk. in 



Wii«i«i 



igfUBftpcmtcof confeffion of fii^ not Cxuc tiftnUnCi agiinft 
tht ptoncible ufe of the crcacnt cs » nor the cur^ of out fouli 
againfktheffjrr and ^>t of out mtnds ^ nor cart for our 
iimUics, •S*^'^ contentedneft and trufling God, nor 6nr la* 
botti againft our naceffiry fcfly not ft^-dtHydl againft the due 
care of our own welfare, not psiUmt a^tinft due fenfibilitf , 
and lawful paflion, nor mercy to men againft true iuflice^ nor 
pablick and private good againft each, nor doth it ftt the 
duty of the SoTcraigpi and the Subf eA; the Mafier and ths 
Servant^ the PaAor and the Flocl^ nor yet their intntft^ in 
any conciariety i but all parte of Religion know their pUce i 
Md every dbriy (even thofe which fcem moft bppoGcej are 
Mpfiil to each other 9 and all intercfts are eo- ordinate ^ and 
aU dorti contribute to the gf9d of the wholci and ol eyery 
part, ]^^.4. 2,3^ r5,itf. 

And now perufe all this together (but let it haTji more of 
your thoughts by far, than it hath had of my wojrdsj and 
Aen deteimine indiflFetently, whether the Ctmftian Religion 
btay not the lively Imsp ud fuperfcription of GOV iht 
fffivf cflcoiial GOOD. 

But til thit will be more manifcfl, when we have confidcr* 
ed how tOlfEK haih m tin txicutnn^ brought all thii into 
cflcA» 



1 1 ■> IP 



CHAP. VI. 
lie Inutgt 4 G^ds fomr. 



m. ^f^H E tl^rd part ef Goda hikigi and fiipcrfcription on 
1 theOhriflian Religion, is hnPCMPER: Andatmana 
own oorrvptbn ly eth more in the want t>f Wifim and (hU- 
nif^ ^Tti df t§wn \ therefore he ia left capable of difceming 
GU^m the iaoprei&ona of hie ftifdm and ^piineH than of 
h^ iirnn: fteing thcffcfere fie is here moA captNe of em^ 
«rittiii» AM«dw>wkd8i%^ haUd of God/ I ftaH open 
this aMoau the feveral pit ts, in fbme degree.'' 

f. Inththitoy ofrheOr#riM» the OmMpotency of Ood 
bibnttlattily tuttonhh wliiA is proved true, both by the 

Qji agreeableaelb 



, m4 



Tic Life cf Fditt. 



. BffttMtRtb of the hiltory Co the effects, and by much fubfe- 
quent evidence ol the Writers Vcriicity. 

a. The fime mty be r4id of Gods drowning the old world,, 
ind the prcfeif ing of Noab and his family in the Ark. 

3. And of the dcftrudion of S^dom and G^morrsb with fire 
from Heaven. 

4. The tnany miracles done by Mofts upon Fbgrdob and the 
tgyftidn/j and in the opening of the Red Sea. and in the 
feeding of the Ifraelites in the wilderncfs^ and keeping their 
doths from wearing for forty years i and the pillir which 
went before them as a fire by night, and a cloud by day. for fo 
long time 9 and the datknels, and thunder^ and trembling 
orcheMountat thegiringof theLaw't with the reft of the 
Miracles then done, not in a corner, or before a few, but be- 
fore all the people f who were perfwadcd to receive and obey 
the Ltw, by the tealbn of thcic motives which their eyes had 
fecn ; And if all this had been falfe *> if no ipUgues had been 
file wed on Egyft i if no Red Sea had opened % if no Pillar had 
gone before them ^ if no fuch terrible fights and found^ at 
Mount ^iifiTf had prepaKd them for the Law > fach reafims 
woold have been fo unfic to have perfwadcd them to obe-' 
dience, that they would rather with any reafbpable creatai cs^ 
have procured fcorn. 

Afid CO (bcw poAerity, that the hifiory of all this was not 
fcMrged, or to be fuipefted '9 1. They had the Law it feU then 
debvered in two Tables of ftone to be AiU fkcn. 2. They had 
a pot of Manna flill prcfcrved. 3. They had the miracle* 
working Rod of Af0/#f and^4rtif kept likewifeas a 'monu- 
ment. 4. They had an Ark of purpofe to keep thcfe in, and 
. that in the moft inviolable place of woribip. 5 . Thty had the 
braztn Serpent (tpll Hi^ki^ broke it j ftiil to be fcen. 5»They 
bad the fong of their deliverance at the Red Sea for theit con« 
tinuedufe. 7. They had fct feafts to keep the chief of all tbejlc 
things in remembrance. Tbey bad the feaft of unUdvemd 
bread, which all Ifrael was to obfcrve for icven daieS| to keejp 
the remembrance of their paffing out of Eg^ in fo great hafb^ 
that they could not ftayto knead up, and make their breads 
bat took it as inmeal or unready dough< Tbey had' tht feaft 
pf (he Pafleorer, when every family w$m to eat of thef afehal 

. . ; Lamb, 



Tike Life efFiOtb. 




Ltmb, and the dooxpofts 10 belpjrinkkdwi(htl|c,blpod^.cb 
keep in foumbritice chc night when the J^gyfiiMi firft born 
were dcflroycd, and the JfreiUtes all prcfervcd. And if ihefe 
had been niftitutcd at tluit rimC) upon a pretended occaOon 
which they knew Co be untrue, they would rather ha?e de« 
rided than obftrved them* If they had been afterwardi infit- 
ruted in another generation whkh knew not the Aory, the 
bf gaining would have been known, and the fiAion of the 
name and infiitution olMofa would have been apparent ta all f 
and the inftitutton would not have been found m the fime 
Law, which war given by Mips : And it could not have ^ 
been Co exprtfly iaid, that the IfrHlites did all obferve thefi: 
feafls and folemnities ftom the very time of their deliverance, 
hxt kk thoft times when the Jorgery btggti^ all would have 
koo wn it to be falfe. 8. And they had many other words and 
ceremonies among them, and even in Gods Pubticb WorQiif^ 
which were all uftdtokecp op the memory of thefe things, 
p. And they had an office of Priefthood cc«ftantly among - 
fliea),wHiqhraw to the execattonand prelcrvatiOn:of ail thcfe{ 
to. And they had a form ofciviiPcflicy thcttfftabliibed» and 
and the Rulers were to preftrve the memory of thefe thing^» 
and the pradice of this Law, and to leun it thcmfel vet, ao4 
govern by it : #ehat the very form of the Common* wealthy 
and the order of it, was t commpmoratioi^ horeof; A^dthe 
Patents weK to teach and tell their children. all tbe(^ things^ 
and to expound all thcie SoIemnHiis, Laws and C^emonics 
to fhem ; <b that the frame of Church, and StatCi and Fami- 
lies, was a prcfirvative hereof. 

5. But, to pa6 by all th^ reft in the Old Tcj^mem, the &- 
cemMfhn of Chrift was fucha wprk of Ommf§$efit Lsvt^ju 
caenot by us be comprehended. That Goi (hou)d be uiHCed 
to humanity in penon ! fhat humanity ihould thus be ad«* 
vanced into union with the Deity* 1 imd Man be fct abo^ve th4 
Angels I that a Virgin fliould conceive \ that men from the 
Eaft AouU be led thither to worihip an Infant by the condud: 
of a Stat C^hich C^mim thinketh was one oC thofe Angels 
OS Spirits whteh «fc eidl^ %pm$ pfiirc, FpJL 104. 4O that 
Angidsfiom {^aven .QiPuU declvc his, nativity to the Shep? 
hndS) andcdkbiiiUtt wkh their praifes ; %)iM phn Bafii^ 
. ,, * (XJi Should 



,jP lie Life tf^aiA, 

1 T.^^^Z^^^^^^^A^t^^i^mm^'^m^i^mmm^mmmmmmm^tmmmtmmmm 



HiooM be €> called to be Im focenuHicff, and MlmAnh^Zdtkm^ 
ty^ Sbmm^ and Am^^ 4hoM 'fef»roptMfie of km : TJiat Ae 
Spiffft flioold be feen ^cfeendiog 004)118 acMieapcifiBi, and 
the Totcc be heard from Hewco^ wMchowocd hi«i ; diaf he 
flioaU frft forty daiet and nighcs t and 4hat he tioiild be tt ttofl 
i^guTcd bdbrc his -chfec Di(cf pics on the Mount, ««d AUfts 
and Efmfccn withlrim-in chaf |(lory v. «nd the «oice 'from 
fiearen again hear wi tneft to him : iWc, and many liieh like 
•weit the atccftations of Vimm Omniftiti^ to the trarh oT 

Chnft* 

i. To theft tmy be next joyncid, the whole courft of mi* 
Yacla performed by Ohrift, in healing cbe &k, and iraifing the 
dead » and in tnaoy other fiHraculoiif adsi vvhieh are wioft xA 
the fubAance of the GalpcA-hillory, and ^hich f 4ia«e racitoi 
together in my tMfms ^tkt (Mifism Kiligim t fee Uih. a. 

7. And to thefetnay bcedded, the P^n^ar which was given 
•tea an thccicatttrcs, toChriftourMediatonr. All power « 
Bearenend Earth wm fMtnhim, Jafc. 17. a.dc 13 )• Mw. 
«8. If. HsM 14. 9. fiJNw^ 1; aa, 23. f& was imdc Head 
0«!ar all things to the Chntch; and all principiAitiea and 
pow^ wereput cmder him I And this was not bardy afferc* 
^ by him, W demonflrated> 8a (hewed hiapowct over^he 
Darila in caBing them out: and 4)ia -power over Angela 'by 
thair attMdance : and his power of hfe and deeth, by raiG 
kigthedead: and his power ^ver all dMaafis, by hcibng 
chem % and his power one the winds eed wacess, by ap- 
peafin^ them i and his power over out food end oafuias, iby 
(unring water into wine, end by^fceding ineny thoufands mi- 
eacttloufly : yea and his power twer them into whofe hands 
he was wfolecdto field himfctf, by eeftieining them fill hia 
honr was come, and by making them ell fall ito the gaound at 
Us name.* and 4iis power over Sun, andHaafen) end^Earth, 
by the darkening of the Son, end therreapMingofthe Earth, 
end the rending of the Rooks, and of the Vail of the Tcm^e, 
Met. 17. 45,51. And his powar^oTtrthc dead, ^y the rifieg 
of thebodiaa cfmany, JMbr. 17.^0. And Ilia pow t i ofir<he 
Saints in Heaven, by theattcndanceof Aftff^end -B/i^ etil 
hit power tofetgive fins b/ talpng eway the panil miJedica i 

and 



"^4 



TV 



tb^LifktfWaitk, 1. 1 9 



v^ma^m^a^m^mmma^mmmmmmti^mtft^T^ 



wa^ his fwvcf to chingi hitwt%%^ mi & ve fi>uJi» b]^ caulii^ 
kiii>tfi3irieft to leave lAl andfettow him ttra mmi > aod Z#* 
cbim to ttwnhim\ andbdicvev aWd the thief on ehceioft 
tobc convert cd, aod ta cotct that dby ibIo Pindife. 

t. And imowm RcfuaaeAifm^it an undoubed^ attcfleraoiii 
of Dhrine Onunpoiciicy* If God gave him fiicb « viAoiy 
over death, and raidd him to hfe when men had hilled him,f 
amlroUcd a ftons upon hia Stpolchfe^ and leakd and guapkd 
it» dioe necdttfa no farther ei^ence of the t$9nr of God 
inaprcffing; and arttffii^ the CtmiOmm Rchgion, than ihaa 
which afecrtaiaeth to us the caoth ofCbtifb£i/biT#fiJaii. For 
be mmdttlMtiH hathSmef GUby fOffrOiy t^ refur- 
rtOiemfrmmph$ degd^ Rom. i«4« 

9* kfid bit bodily ^ppeat anct to hia cnngiegated Difei^ifc 
when thftdooffs weat flmt i Iris amcle at their fifliiag, hta 
walking on the Sea, his iranffliingoutoftfaeiv(ighe,Ld^24^ 
whenhrhad dlicoinicd with the two DAfetplesy hiailpariDg 
Aenr kmts to nBdcaftand Ma Woid;^ te. do allr fiie wt chRpair 
of Gods Image mm our Relsgtoa, even, hia Pswar, ; : 

io» And fi> doth his bodily aforidfaig into Heavwa bcfim^ 
thefice of hisDiTctpks.ifdfi i. . ' 

ii. But efpecislly ihelMdingdawn^tlie Hblf Gimft upon* 
his Difeipfei according as he promiftd :; To canfe »hem that ^ 
wrcte b|/ore fo low in knowledge^ to be rnddesly ki^iiidi^- 
with Unguages^ and with the full uniifftsnJ^ng of his awnt 
wjf, and'WKhttnammttyand'cotKoidihereia w this nude his 
Difciplea the living momimcnts and eftdb of ha^owu Omni* 
potency, itfffr ft^ 

t%. And acootdingty all the miiidtt» wbidi thayr did by 
thispjwei, recorded psitl^ in the AA» of the Apofiks, (w 
aather, thejAs tffea/y byiLsJ^wAio wm hiatcompsnion v)? 
whidi yott xna A thear taad (wd tto dmtbe but othe» Apofilesr 
]ittheit:»cafiwesdid the like as F^a/, though thty apsnot rew 
Mrdcd ; fer they had aU ifce/iaw Vfimaftui^SfM^y This ia 
anothei^iMprfffionof rOVTEl^ ^ . 

19. WlKipeto mufk^ be nddii theigreat and wqndetfe^ 
ti mmmnntaatiiy the fitarSpint ^ordMigthaaop^n h^bisfer 
6idwioidd<0if«^iaj) ^o^diafe ectadtRiiBi^cfQsts •lii'whniii 
they laidthcis hands Cwhkb Stmn VUffa would faimlMiia 

V J *i bought 



1 20 The Life of Faith. 



hou^hc wtch wontyyAat %.) To enable tbcm Co fpctk with 
congacs, to hcil difcaTcs, to prophefie, &c. ts thefthcmfdvct 
bad done, whidh is a great ate eltation of Omnif^mcy. 

14/ AjBd the lapientable dcftsudtonof JtmfMltm by the 
tifimms.f^rit^U by Chnft^ was an attcftAtion of Godi POlf^ER 
in the vcvengc or puniflimcdt of thctx unbelief, and putting 
Chrift to death. 

I ^ And fo waa the great fntkudi tnd cnft^n^ of Be*. 
Itevcfff , who underwent ail pericoitiom io ioyfuUy as chey 
did for the fake of Chtifi \ wnkh was the eflfcd of the corrQ* 
borating Power of the Aknighty. « 

1$. And (b was the Power which the Apotlcs had to exe- 
cute prcfint|udgetnents upon iheenemtts of ihe'Gofpeli (as 
£/to4vand Simm Magusy tad on the. abofiers of Religion ^as 
Anmiss and Sapbyrs) and on masy whom chcy excommu- 
■icated and delivered up to Satan. 

17. The fame ettdcnce is found in OirtAs Legtflationi at 
an unifcrftl Sbteraignmaking Laws for Ar^^t and i^t^ for all 
the world: Taking down the,Lawsofthe]cwifl) Polity and 
GeiaibnicS) which God by Hoft$ hadbt a titne let up : Com* 
manding hisMinifters to proclaim his Laws to ail the world, . 
andPrincei and people to obey them: And by tbefe Laws, 
conferring on Believers no lefi than forgivcnefi and (alvation, 
atod bending ovei the imptnitent to everlaAing puniib^ 
ment. 

18. But the great and continued' impreft ofGodsFsinrr, is 
that which together #ith his ff^ifkm and X^r, is made and 
(hewed in the converfion of mens fouls to God by ChrtO.. 
You may bae fiifi confides the ffinn^rs. which. wire (iiddcnly 
converted by the preaching of the Apoftles atthe iitft* .And in 
how little time there were Churches, planted, abroad the 
world : And theo^ how the JUmm Empire was brought in, 
and fubdued to Chri9, and Crowns and Scqpters re^ffcd . to 
him \ and all this according t» his own predidtioo,. thai when 
he was lifted up, he would draw all tten tohiin , aai accord- 
ing lb the preifidiQos of his ProphetSi But that/ whteh I 
wbUld cfpedally openria»the: FQWER whichis manifeAed to 
the wiNdiofthnSpiritonthefottlaoftaeBy both^ (^^ and to 
^thiaday«' i; .:/•;'; .p.-. ' 

Hitherto 



th Life rf Faith. 19 1 



Hitherto whit I have mcntiQiicd bcloogiiig to chr Sctipciurt 
k <elf ; it it to be taken as part of our RtUg^ tijfOhfly gob* 
fidered : But that which followeth is the tfffQ of that, evett 
oar 'RiligfonfukftQmly confideired : To obftrve how God 
makcth men Bttievm, and by bilieving fdnS'^rth their tism 
and livfs^ is a^eat motive to further our cj»n beliimiig. Goa« 
fider the work, i. 4s it is ioit fclf, 2. As it is oppofedbf 
all its enemies, and you may fee that it is the work df 
God. 

1. As the GocAufi^ (6 aUb the GrtMtnfftUiU is Gods own 

Itnage. ft ir the railing up of our ftupid faculties to be lipilp 

and sOive to thofe holy ufcs, to which they were become as 

desdby fin. To caufe in an unlearned ptrfon, a firmer and 

more diftind belief of the unfeen world, than the moftlearn^ 

ed Philofophers can attain to by all their natural conrcmpla* 

tions ; To bring up a (bul to place its happinefi on things Co 

high, and far from fenk ! To caule him who naturally ii tm* 

priiboed in filfijhiifit to deny himfcl^ and devote himiclf ea« 

tircIytoQod^ to lov^him, to trufi him, and to live to 

him ! To raife an earthly inind to Heaven, that our bufi* 

aeis and hope may be daily there ! To overcome our pride. 

and fcnfiiali ty., and bring our fcnU$ in fubfcdion onto 

rcafoo, and to . keep a hply gov^nment in our thoughts^ 

a^d over our piffions, words and deeds • And to live iii 

continual preparation for death, u the onto time of our true 

felicity : And to fuflet any loft or pain for the fafe accom* 

pliihmentoftbis! AU this is the work of the TOWEK of 

Cod^ 

2. Which will the qiore.appear when we confider, whattt 
done againft it within us and withoM us 1 what fm^m an4 
/i/iiive averfi^cfs we have to it, tiU God do (qid down that 
l^e, and £^r, and lave into our fouls, which is ii|decd his 
Image ! How violently our fleCbly ftnft and appetite, (farive 
«eun^ the reftraintp of God, and would hurry us contriiy to 
the motioat of gfface ! How impostunately Sfataa foyneth' 
witkhasfi^g^ioM < What baits die world doth Aill /ef h^ ' 
fbie^i, tQdmmiWf'ViAfiffNn us ! And how naanriotoi-^- 
mfotiof itsjUtsry, or its erve/ty, are aiH at work, to4o^. 
Ufc « CO msa ul bidt t .to invite out aAAiosii down to 



*■ 



m Th« lifk^fW^Uh. 



m« II I II 



Eacchy ind cotoM^ ihcm to foiac ikluding v«aitf ^ or to di* 
ftiaft iiiia Qw (icajfmly drfign, and to alffigbt or diftourage 
m bom the holy way. 

. And if w« tlunk this aa eafia work, kccttife it is a)(b. rta* 
fmMkb , do hat eU^xve how hardly it goeth- on, tilt the 
BOWEK of Godt b; grace accocnpltfli it ! rvhat a deal of 
Italia iD^y the bctt aad wtictt Parctiti take with a gracclcfa 
diiM, and all in V4ia ! what labours the wot thiefl Mmiftetf 
lofe on gracdefs people ! and how blind, tnd dead, and fcnfe- 
Ma a thing, the gr aaelefc heart it, to any thing that is holy^ 
avenwUcDf eaioa it fcUgMoor gainiay it ! And God is pleafed 
oft • 110119 to weary out Vareots, and Matters, tnd Minifters, 
wadi fcicbunacachablt and ftony hearts, to make them know 
what naturally tkey are cheai(elifes, to bring them to the 
moaeltvefy acknowledgement of the fOfTER which tsne^ 
eeffiivy to renew and iave a foul. But having fpoken at larg^ 
of tfaia in the fbrnaentioncd Trfatib, jl fliaU take up with thrte 
brief imimations^ 

19* And the ptftfv^ilim ef that Grece in the fi>ul which is 
once given oa, i&aMb an tfkA of the TOlf^K of Goi Out 
^engjth is sps tht lAtri^ and in the pwer sf bu miAr^ Eph. 
#• to. It is out Lor<l himfell, who^is the Uti (flif^^ and 
wYvA Me^ko^dwss miuk (gfUr th pwtr vf m endlef l^t^ 
Hcb* 7t !<<• who givetti ut the Sfirif of Pomer ami of iMt^ 
muk ofia fimimmdy a Tina. r.7. (or of rirflmd w^iir, 
for €4ifffio9JLU k fiuni mdirjiM^g ttewtd hy infitutlkH : 
And this text esipreieih the tjirec parts of Gbds Image in the 
new Creature , vrfv/M Vlt/rd^f 4Vf, j «>4*ik ^ ^^et^risiAffb 
And as t^mr h gitra US' vMth &«9s an4 Wifiom \ fb Ppwrr 
with LtfVf and WtfJkm do ^ it us^*) and F«wrr alfo muft pre- 
fei fis it, I ^f$. r. 5. JfVjri }^t iy the fowtf ofOoi tfnvngh 
fmth tmi^fsl^mim^ 2 Tim. i* 8. Acc^rdhigtt thtpwtf ofGoir 
mdk kMl^Jamdm. TkaGo^iathe F^n^ of God (tharif,' 
the ififtfamcnt 6f his Fcm0r}t^ 0^ f^hiOim. Rom. i, id. 
Sd)i CiM. tnts t^m Um mtfitmiiX' »$b^f$ww ofG^iv 
btadufeChi^ift whdm r» r#vealetfc» nth€fow$r0mi;pmfdm i/f' 
G^^^^ AMAtbuairar/m* f^tutii^ in thepswsra/ ffM^^ 
a4S£rv2.f. 9rCM.6.7< And the KingdMa ol^ Cdd in ua 
dotfanoMfift iftMrm 1 Or> 4. to, T&rvritodtfman ia mwf 
.1 aniitaUei 



Tie Life of Fsitk. 193 



mutable I and he that is poicfled once with flic dtfiiti of 
thiog/i rpirinial and etctnal, woirid qaickly loftf fUcift d^fittt^ 
and Cfirb to frcictit things agiin, (which are ftill bUbrtliite;^ 
while higher thiogt are beyond our^ fenft) if the' f^Ht and' 
JBimty of the dmne life» did nor prtferve (tit ^p«tk whidi 'v6* 
kindled in us. Though the dodltine of Pitftvit^i be cM« 
crover ted in the Chtiftitti Cburdi, ytc experience aflitftth at 
of that which all parties are agreed in t Some hold that all 
tffue Chriftinns petfevtre \ and rotne hold that all o&$ififmtd 
Chriftiansperfefcre ("rhatii, tbofe whocoihetoa ftrong it** 
gtcc of graced but thofc that think otherwife do f et all grant; 
chat ifany fall away, it is coHipatvtiTely bat a very few, ol 
thofe wh6 art fincet k. When nMe would perftvere if Oviriri*^ 
ptfriN^ did not prcftrve them. 

M. Lafily, The KmHK of God eMb dothcotift^aetltly ^ 
own fhcChriAian Religion, by the PfffirifMiiin off he Ciurek^ 
in this a^alictons and oppofing world fas w€ll as by <he fn^ 
ftrifeiim of gwe in the ibnU which will be the more appa* 
tentifyoli oMcnre, 1. lliat the mmber of time ChriftiiiM Is 
ftill very ftnall in con^Ntfiibn of the Wicked. 2. That aH 
wicked men are natorally f by the corruption of liatnre) their 
csKisiiesi bccanle thepttctpts and prance of Chriftianity ate 
utterly againft their carnal mtndi ind intefcfls. |. That the 
dodvine and praAice 6f Cbriftiinitf il ftill galling thctn, end 
e»itiog and fubKnaating this enmity into rage: And (Sod 
doth by pcffecutions ordinarily tell us to our Imart, that atl 
this is true. 4. That alt carnal mth are exceeding hardly 
moTed from their own way. 5. That the GoTemmtnt ofche 
Kuth is commonly in their hand, becanfe of their numbtri^ 
and their weakb. For it b commonly the rich that rule \ and 
ihe rich are tffiiaHy bad \ fo that the godly Qiriftiahs are in 
their power. 6. That all the Hypocrites that are among out 
fdves, have the (ame finful nature and enmity againft holinefs; 
ud ire Aaily as bister if^amfl'the power and prdHce of their 
own proftflEkm, as open ItaMebare/ 7. That ChriAianicy is 
OOtA is|iitx)f aMtnrv) Hm MeH fed fM fmns CMftUnU faid 
JwHtim. 4ad therefore if iQbtfc FiWiV brefertcd' itot Re* 
U|^, dtodijgciietitfagtifthe ChrilKai^ ^ildfrtii from ihcM 
fMdtmmiid ttdivty, WouM hftfleA in ettindBob m (hi 

K z worfd. 



-i-jr 



124 ^^ ^fi ^f '^^^** 



woiM. 8. kwi ts k it t Rcligkm which muft be ttrnght m \ fo 
it rcqutrechorconfiflcth infomach wifdom^ wi tttUingmfl^ 
tfilfMrfjfMk of mind, that few are iiaturally aft to receive 
it • bccaiife fdy^ ami hJbuJi^ and fahknifi of nind are (b 
cotmnoD in the world. And as we ft e that htmtnmg wiirntver 
be common bat in chejpoflcffion of a v^ few, brcaufe a m« 
tmd mgitufity is neccflaiy thereto, which few are born wiih « 
fi) would it be with CbriAianiey, if Dirine F§mir mamratned 
it not. 9* And it ii a Religion which reqaireth mich rime 
and contemplation, in che learning and in rhe pra^fii^ of 
it ; whereas che world are taken up with (b much batinefi 
(be the body^ and ate Co flothfol to thoie ezercifea of the 
mind* wbicb bring them no prefent fcnfible connmodicy, that 
this iJfo would quickly wear it out« to. And then the teioas 
of it being To contruy to all mens flefhiy intercA and ftnfi^ 
in fflf-denyal^ and/iir/si^g all foe Chrifti and in tnortifying 
the moft beloved fins, and the world putting as ro it fb ordi* 
q^rily by peifccution > this alio would deter the moft,and wea* 
ty out the rtft, if the P#wer of God did not uphold them. 
That which is doo^ by exceediiig tudiijtry, againft the indina* 
tionsandincerefl.ofiMfKr^^ will have no confidarable number 
of pradifers. As we fee in horfts and dogs which area* 
pable with great laboMi* of being uught extraordinary things 
in the femblance of reafpn : And yet becaule it muft coft fb 
much labour, there is. but one in a Country that is broi^^hl 
to it. But (though the trcdy religious are but few in com- 
parifbn of the wicked^ yet^ godly perfous are not fa ftw as 
they would be, if it were the work of indaftry alone. God 
makcthit a^a new nature to them* and (which is very 
mnch to beobti^rved) the mam change is oftr times wrought 
ii\ an hour, and that after all cxhortatioas> and the labours of 
Parents and Teachers have failed^ and left she (inner as fcem« 
iJ3gly hopeleG. 

And thus I have (hewed you i . That our Rtlighn objcAive- 
ly taken, is the Imsp of Gods H^ISVOM^ GOODNESS and 
fOiyEK^ and thereby fully proved to be from GOD. 2. An^ 
that crtur Religion fubjcdively taken, is anfwerably the ^irif 
01 imprclaof FOfyER^ and of LQVE, and of SOVMD VN- 
VEKST^KDING^ and ia ia » t Moflant findasd w&tneftto 
thetaatbofChnfL CHAP. 



The Lift rf Faith, yit 

CHAP. VII. 



ISttppofi the evidence of divine attefttcion is fo clekr in 
thk%lm0g€9fGfiioxk the OaxKkwnMigm, whfchi have 
been opening, that Kw can doubt of tt, who are ratisfied of 
the h^hticsl cruth of rht fadi \ and therefore this is next to 
be confidercd^ Hm the cmdm k!$mUdgt ff nf tbeff tHfigt 
€mtthdnPHum 9 

The ffrft qaeBtiott is, whether this VOrim and lUhgimin^ 
deed be the imprds of Gods WiSDOM, and his OOOVNR^S 
and rOWEK, ruppoCMthttruthofthehiaorical part ^ This 
it it which I think that few reafbnable perfons wi Id eny : For 
the dodrine is legible, and (heweth it (elf. 

But the next qaeftion is if, whieh 1 am now to refelvr^ 
H 9 wijhat kpow tbst this Voarint t^as hdeed dilivtrid iy 
CMft 4nd km Jf^Us^ Md thtft tkit^$ dmt by tbtm^ wbicb 
tbf Serifturu mtmim i 

And here the firft qncftion (ball be, Htw tb4 Aftfihf^ and 

sB^btr the firfi wUm^^ kfuw it tbmphesl For it is by 

every realbtfable aun to be rttppo(ed, that they who were 

frr/rirr, and we who are i668 years diftance, could not re« 

ccivc the knowledge of the naattcra of Mt, in the very fame 

minner* It it ccftaia that their knowledge was by their prt^ 

fern ftnfi and rr^i^ii .• They pw Chrift and his miracles : They 

bind ^s words : They /aw him tiftn from the di^d ; They 

difoourled wif h him, and cat and drunk with him : They 

& w him afixnding op bodily to Heaven. They need no other 

Revsbtion to tell them wl»t they fiw, and btgrd. and 
fik. 

tfyon had asked them then, Hw^mm ymtbtt mH tbefe 
tbiKfis wmMd amt dme? they would Jiave anfwered you; 
BicsHp wefsw andbegrdtbrn. Bat we were not then pre^ 
finu Mdidnot/Vf, andtrjr, what tbej did: Nor did we 
lee or hear tbm^ irho were the eye- wiknefies. And therefore 
as thm fmffs toU it them \ fo the natnral. way for out know^ 
Isdgei mt^h€ by dtrhntimfrm tbrirfn^ f a eiirr : lor when 

^ " R $ tbf]f 



tmt 



tii 



rhe Xiff f/ Ftifh. 



xhty tkcwfelves receivcdl it in a way to natural^ ^though not 
without the hclpofGo4f $pint| in the .nmemhring, record^ 
vig and Mttiiing it) 9« that can left pretciui tQ inf^iratim^ or 
immtdiste nvtlMm^ havclmaU tcafim (o thsDk that we muft 
know the/kmr faSs^ by cither of thofe fupitnMturM waics. 
Nor c«n our knowledge of a ^i^^ry^ carry cd dt)wn throu^ . 
fomany«S^ be To ckarly rati!4aAQry to. put Teivet, ufifft 
jand k^^nng was to thciQ. And yft wc haire a ccitmitj^, not 
only fi^4f 0/r i bat (o iitfMufsQ^^ at is fufficient to warrant 
all our/iiiti&f aiHi iutyy and fiff^hgt for the raward which 
Chrift hath fee oeforc us. 

1,^ us next then cnqiiire» tAm iid^ht^fft Ckmrcies kpov^ 

$tm $h^4B tb€ mMUf0f fdl f Inhnt^ They had theirit* 
grccs of affiiraoGe or knowledfe hi this part of their beltcf« 
I . They hid the inoft andMihmHme ttfiimny of men that 
were not hkc cod^ccire them. Bur this was not iniaUtble. 

a. They had in their tcftifnony the evident of a mMtrml 
CiTtMintj : It being udtmrsKf i^f^fikk^ that fb cnany perfone 
fhottld agree together to deceive the worlds in (heh matters 
of fa4, at fo dear 4 rate« in the very place md tge when the 
things were pretended to beikmeand fiad^ when anyone 
might hare prefently evinced the ial fliood, if they had been 
lyen^abottt the twice ft^iog of Riany thodfaadsmifftculouflf ^ 
and the fatfing of the dead^ and mafty tnhcr puMiok mtrad^, 
and the darkaeis athisdeatK aitjd the rending oftheRocki 
and Vail cf the Temple^ andtheEn^th-cuikc, and th% comirg 
down of the Holy Ghofi upon tkettifcives v with many the 
like they would have been detefted and confored to their 
confufion : And wc flioukl'^ have read what ApoSogira they 
tttde ag^inft fuch detedions and confniations ! And fonnc cS 
thetn fat leift at their death) would have been forced by 
xonicience, to coofefs the pbr. 

3. , But to leave no roooa fef doubtkig, God give tttofe firft 
Churches, the addition of his ow» fitfnnmmtd Mttfkttm^ by 
rtie iatne ifareefold imprefi of his Image befbrfeF deibAbcd :• i. la 
the holy W^dm and JLigjIn which wm m tlieir dotitlfne. d. fe 
the holy Love» aadr Piaty» and Pority^ wklith was eoi^cupus 
ID ilietrMhwi^ aiHl.kifhciri!hnri. 3, ted inihe etideoiicef 

•f 



«toia««MaiM»i«BBBMa«a*M«*i^aMiMiMMi^M^kMf 



7*f Life if FaUk. 127 



of divinc'r^fl^^r, in the manf gifi^^ tnd turonders.and tnirtdes 

which (hey wrought addmtnHcftcd. And thcfe things ftem 

a fnf ff ttftimoQy thtn the mirtcles of Chtift himftlf. For 

Chrtfit miracles were the deeds of 0nt alone \ and his rtfur* 

fcdion was wttticffed but by twelve chofcn witncflfcs^ and 

about five hundred other perfonsi and he convcifcd with 

tlKsi but forty dates, and chat by timet : Bur the miracfci 

of the Diiciptes were wrought by muf^^ and before many 

thoofands, at feveral times, and in many Countreys, and for 

many and many yean together » and in thcft^t tnd bearing 

of many of the Churches : So that the(e firii Churches had 

fi^t tvA bearings to aflute them of the d!ft^«v tniracttlem «r« 

r#jrwii of the truth off Ibdr ufim^y^ who told them of the 

' iodkines, miracles, and refiirreAion of Chrtfts And aH this 

from Cbriib felemn promife and gift, Jobn, I4. 1 2. Verify^ vt* 

fify^ I fay unto yw^ He tbat be&eveth an me^ tbe werh that I 

do^ fffoB be d9 atfo \ and greater v^ot\s than tbefc Jhot bt d$y 

becaufe I go t§ tbe Faibtr. 

But if it be demanded. How did theife^ Cfrr^Mrofthe 
fec^d age^ receive all this h»m the fifrfi Cbnrcbes^ who re- 
ccived it from the ApofUes ^ I anfwer, by thtfame eiudence^ 
mimthfomt advantaget. For i. They had the crtdttleBu- 
mane teftimony of all their Pafiors, Neighbours, Parents^ who 
rold rhem hn/t what 'they /4ir emd beards ^. They had a 
greater evidence of naturat infaSibli cerfainty: For r. fhc 
doArinc was now deliTCred to them m the records of the (1- 
t:red Scriftures^ and fo left liable to the noifrepotts of the ig* 
norant, Ibrgeffil'or erroneous. 1. The reporters were now 
m0e ^Hmtrot$SJ and the mirages teported more numerous aN' 
fo. 5. They were perfimt now cHfperfed over trmch of* the 
world, and couM not po.fllib1y agree to^rKer to deceive. 
4. The deceit would now have been yet more ctGfy dttc(^ed 
and abhorreir. 

i . But befides thit, they Bad aMo the frftimaturMfttlKmony 
efG^dx For the Apbfikr CM verts received tkt tivnt f)itrit as 
f fftcy hadthemfelves t And though thenriMfdev ofbther per- 
Coos were iiot fo nuRueroos as thofe of the irpoRlci -, yef thi > 
^erfbnrweteaanf thoufands more that wrou^ thenri All 
ihh it iibttd is ih* Seripmre ir fblf -> as ^s/. 3. 3, 4; 

I Cor^ 



%8 y*« t-ifi ^fjaitS. 



I C9r, 14. & IX. ind many places ; Aad he chac OioaU htve* 
told chcm (alfly chac chey thtmfehis had che fpirk of extra- 
ofdinaiy gifts and miiacies, would hardly have been believed 
by ditm. And all this alb the ftUowiog Ages have theos- 
(elves afferted onto us. 

The <]aeftioncheB which rem ainech is, H^t^tpe rtetM at 
$hk iiffatibly frm tht fmbfiquent Ages sr CbKrcba 10 tbk day ^ 
The anfwer co which is, fiUby tbcfg^n w§y^ wich ytt gregtit 
MivMrnsgcsinfomirff^iBs^ chough kfs in others. As 1. Wc 
have the humane tattimbny of all our anccftors, and of many 
of our encoiies. a. We hive greater evidence of Mdtural eer^ 
ticiffty, chac they could not poffibly meet or plot together to 
deceive us. |. We have dill the fitpiirHdiwr4l divim MtfistUn 
Cchoogh rarely of miracles, yet J of chofe more nccefltry and 
noble operations of che Spirit^ in the fandification of all true 
Believets » which Spirit accompanieth and wot keth by the 
dofbinc which from our anceftors we have received . 

M ore diftindly obferve aU thcfi: con)und means of our 
full reception of our Religion. 

a. The ?ery Being sf tbiCbr^ns Md Cburcbis^ is a t«* 
ftimony to us that they believed and seceived this Religlou. 
For what maketh them Chriftians and Churches but the re* 
ceiving ^ it ^ 

a. The ordinance of Bi^^m^ ts a notable tradition of it. 
For all that ever were wuidi Cbrifiigns^ b^vt bten bnpamed: 
And t^ifm i» nothing but the foletnn initiation of perfons 
into this Religion^ by a vowed content to it, as fumiurily 
there cxpreffed in the Chriftian Covenant. And this was ufed 
to be openly done. 

}. The'ttic of che Cr^rd, which atBapcifin and other fa« 
aed (eafen% was alwaias wont to be fntofeflcd, f cogether 
with the Larir fr^iff and the VtcMLgUi \ the fummaries of 
outfskb, iififi and ftdlicf) is anothee nocable cradicipn , by 
whidi this Religiion hakh been lent down to following Ag^s ; 
For though peihaps all the terms of the Creed lyere not fe 
eaily u fone thinly thusconfiancly u(ed t. yet all the fenic asid 
fiibftanci of it was. 

4. The hfy ScfifiWH or Kfcirdr of this Rekjioo, con- 
taiiiiBg integnily aU ciia dodbine^ and all the neoflsry matter 

^f 



Tkt Life rf Fsitk. '""' t*9 



^ of 6d» U the iB(^ coflipkac way of tiaditioii : And it 
aippaf to you IB whit father fliaU bctkid^ that wt htve in* 
itUible prooft that thdc Set ipCttfCi ata tbt fioae, which the 
firft Chuvchcf did rccaive h frbat cvct iocoiilidcnble mroura 
nty be crept into my Copicsi bjr the imafoidable oyeil^t of 
the Set ibcs* 

|. The €99fi/m¥[^ otiliffieridJ^hMii^ hathbecnams 
thcrmons of ropciiadicioo : iFoa we hart nfidKbkptoof oC 
die jbcceflive confi&tiacioii of fuch Aflmhlka » and 4af thtif 
uiewuiGliU» tbeioleoui piofcflioa of the ChfiffiaQ FUth, aad 
woi(b'q>piDg God lomrdiM^fo it. 
6^ And tbecooftant ufrof Bs^Jhig^ih Sar^tWis m ^ 
^^AgMlUs^ is aaothef fiitt hiaqrical.tiMitioii t fot char wbidi 
^ 19 coaftaotly and poUick^ lead* at the do^SloM of dieiiSa* 
ijgioiH cannot^be clpaq^. vfilhoiit the n^oct of all the 
Cbuxcb, and without aa iiiif«ffibk coQibimtioai of att the 
Chinches in the wotld* 

* 7- Anditfccttfeth the tradifion that Mt/<t dejr htthbcM: 
kept for this ^/feJ^cierrc^ uf nxk^m^ frg«i(ha¥inf , fiii i 
even the Lordt defr fbefidea alloqeaMml rioMfJ Tile da)r 
k felf being appomted to cdebraie die iMf»ofial. of ObiMi 
RcfaneAion^ is a mcA cnrrant hiftoey of it^ as the faift of 
lanleafenedhfcad, and the Paffiorer was of the IftmUtndt^ 
liMjtocefromEf^* And the cmeifis^ pcalnra^ on 
that ^ay, doflOf he the tradidon moiecMiiilaair* 

AndbcxaiifiB faonefcw Sabbatafiaas among tni.relTesdo} 
keep the old Sabbath only, and call ftdl S»$€fifma frtif fot. 
the ioftitntion of the Lordt day i let me brieny tell tbtin^' 
chat which is enough. .<o evince tjbeia eqioar- i« That the. 
Apoftles wait Ogictn immJIidtify tmmt^nted hy Ckt^^ to. 
4ifepletheNationf,aM totachitiicai all that ^kt^ cm^ 
wmmMi andfo tofettliOrdrn in the Church, Utf.tZ. t^^ 
30|Zi- AQsi%.&e. 

2. Tbat Chrift frmmfid mid fMitl«ni his SfMtkf(dBhlf 
togoidetheminthp pttfimnanfa of tl» coiai^ilm (though 
sipt ;ifo make diani;pciC:Aly impcocible; ^dhs i6. 1 1.. 

3. That di f^p the iU^ofUea appoioiefl die oTe of. the 

Lords day for tha Chotch Aflttinlilies; This be«g aU that 

if left to he. pirond, and this hebg ma^er of UA^ wMch 

S laqttiredi 



^^ The Eife^af^ F«#M^. 



EtqaifcAri*) acbcfflMi4 ^fMibat I^I^Y^ puf of tbeht- ^ 
Ooiyoift irin ttMSctii^cwcs Md^beTifrifrtijie hiidyyofall 
(oHoiriiie Agw. • foil«iScffip*ffciif^eiM it etidcnt, thacirhe 
Cborchct aaithe kj^k$^^fiit thk Jdj %ct6id\ti^}j : ' knd' 
U ba^ Aoa inUliblc htftcny (fiiipoffiftlc to^ Ure) thtt che 
Chttffchci have ufcd it ever to this day, as chat which they 
fenndinAiMiQ'^liCTf^iiAes by their app^^ : And cbif 

iackts^M nimakf^i bourn moMtavruptelitetttertsFpubfick 
ri&4ii4frbdicerSi^:\]fiAd«&ll khit r r^ffiber nBc in a>f' 
myt^imgi thaocver onreneinf q\ie(lioiiccltf, or evet oxrr 
Chiiftian, or Hcrctick denycd, oionee fimijpled if. So that 
thtf whe tell \M that att ibia ii y^ btrt httmaoeteftimony , flo 
flj^ *ibifi^ tgikgi(l\it kiofiifidiiratioiir, that Imow not that 
fucli hMmM t^ibiioriy^M^hiO^^ tb • mattei tif pabfick con- 
OMt Oft} TAay be irtoft cwem, ' ank aff that the nature of Ac 
cafe will'itl*^ • fober petfim t# reqwre. And- they might MS 
well rejedl the Canon of theScriptuns, becanfir Rmnanc teftt- 
iMny ii4l^«l)iikhki''pt)iht\if (afilde>th certille us, that thtCc 
•rb«le'^tyf<ihrfVetkd>^<&iiioii^ial1kooIi§, ^tiich wetpi^Mrtt- 
t^ bt 4kft tt) HMPChMehes t- ¥el riiey may Tett£b aH thV ^re 
#f hiiftffiea) (llJMiMi^ GhfriAianity it KSi which I am hftc 
iecitiBgt«lth«lllitntonffaeivimderfttndingsi ' 

' Aildxoiffiderfinfe, that the Linft 1/4/ was fettled, and con- 
AMtlyilfikl«4n)ftlemn wofftfpby tile Ciiuaches, many and 
many years bcfcM^iflff pkrt dl' thcl4tew T^ftimctitww wlh- 
titfi M(itbl>v«fhMtfcOfertifrs be(dk« i^ was finidicd. *Aiki 
when the ChurcKis4iad (b many ytats been in publick poflef- 
fiM of it, who wottid rehire thatthelScriptores ihoutd af- 
fet alh make t Law ta tnAitutc (hat wfiich. was inftitutcif (b 

lofjgtg^-^ -^ • ' '^' -^ /'■ •• , 

4f'youfiiy/'tl!arlt «)t^r htVe%c)krri the mMmtioh, I' 
anfWcT, fo it hath, as t hate fliewed^ v there needing no other 
declaration, but 1. ChriAs comipiiCon to fht Apoftler tcr 
drder the Churdi, and' declare his commandr. 2. And his 
ffinrff^tnirfalliUe gutdantc thtrtin. '3; And tfie hiftory oP 
the Churdhtrbtdirr ind ptd%ce;H6 tatvrd^fidp^ whatthey 
dlj : And that* hiftory mf^d not be written^'ScttptOfe* Ibar 
the Chtarcbestiiat thtn were -, no more than we need a reve* 
btion hom HaTCQ to rcU us this Ac boids day h keprlo^ 



' 



rrs'sa^if^'^umiimmm 



fh9^J4f€4>fWuHk^ i|i 



Isif^MiU: kad fai o the n raef Aff mccd^d ,m>&peimiau\ t»» 
ffiiiiony of if : and therefore neither do we*: Bm yet it it 
9f04m^ ofaimwmrd qi a^icflcdia thtfotpttiMi^ though 
w (fcift by 9 ^aitbM^hio^iwii 40 fatfhei adcdfaf y^ 

Sft that I mty weU conchide^ AiLwr Jia?clMttflrrhi8oikd 
c¥ida«e Ihtf 4lie Lofdt dny was aSudfy oUerted by ithe 
ChuMheit Ibf iketr puUiek ivoriUp <iod pMCaffion of tit 
ChriHiaiiFaitb4.^but wc .have tbac. erar there was OaAmmm 
u IVilimm thrOmqueroar in England^ yeaioc Kmg.j^Mir i? 
OMKhLntpic thw^abfttthfcMwiSiiCiiiCff mCfMTA . :. !: t 

8. Moreovei^ ihe;wq(iy^# . of .tfie f i^f ii^f af «br C6creik; 
•ml fhdr 9Ctali»wiieefiramthe beginnii^tDl^day^ii aCieat 
part qt iii *itaiii ttadilioftroC (hta Reli^ov. For it ia oaoi 
9artA|i)t*4bati]ie Ghutditf were oonftiaQae^ MdafaejAHca^ 
biiM4ttl4kndibe/mMAip pofaited writk ^^ 
cMla|9t<laiid«ot mfkyft : Asiditit aDafan hf ktiUM hu 
floay, ^)M theii: nfioe iiaih boon ftiU ihe bd^^^ ereki ito^each 
aMithb OMifljiaai ilBH§k>i^ mad to guide 'theaR.M ite paa^ 
<^flf kt md^io tqid thtiine ScaqMaaa •Jihe'wii^d <tf 
t4Mlii<ai^toe«yiniLkta&t(i^peppki Aid;^tlnrafc«e M ihi 
}«diciMik«aiid<3iiMio6ihe9 ia ^ iccfilaA profif ::chat 
th«f iMlebeeathdftLa^i % wtii^ii tky judge (^^tmn^ 
if.ibeyMiMM.«lfothe waeUf) pibliclk EUldaia «d Ex^ 
poMsdrrAcf dbataa)a«di)BMii4|^tekat4n^^^ . > 

. f« 4ttd dhe M^ffaair ^i\^'^$iifiRikrlmm^^^ klm^hk^ nmi 
MMd i!/i (S¥^ hadrac«oi4Mg w KiaikppdfttihM bberi ida 
iflfilbbic.tfidilioiiifMarGoiriMw, ^ndaedaa to^kebp^iko 
in remembrance in the Chiuelie|« Ear: itdwiiUlf fa CbaroM 
iki-libewMrMi^edadleeiis JjcrtMAA^^Iawi^^ and 

aa«iliiid.«ni€Utettiig\ wbk flhnft U^daid Md id^ /t^ b^ 
«ite;;mbteMpdUkkfMaiiMhaM( irk't«pdiiibiloetii«vftifH 
<p4Cnr>MWi whijataibo^hbioiteiietf »aftl»' t m 

10. To this we may^>^thk>diii;^li^.if j3Uy^^ 
tfaafeChiaithaa^ iLMwtMJtoiAeir'aMaM lt#.iihd :«ira. 
r, , fcrenqQikMni(i.lh^>pd|^ bM 



leKiHfiiapromft odt ^^ftth thhtrliuMpoitlf #Kilit«d> tbcit 
MigifnaflaMdafliqi«Brii(aiiaat Ja//jiff«^tif1|lfh«id Aali^ 



torn Ooflei'.wliMi wianayttwiiba^ 1* llsit flynoda 

^2 iBi 



Igs TU Uje rf F^atki 



ito 



tmd Officcvf. 2. And cliciff Canons by wMdifhii Difeiplinc 
wasexercifed. -^ 

II. iknotlia frtJhionhaihbcwn tht flMi0f id €mftgini$ d 
thcii Faith avdl Religion in thoTc dfl^t^ynkidtk fn^cmkus 
and caluornks have canftd them to wmc. ^^ 

11. 4nd another is, all thofe fn Hj /bril ru^tftMi oftKe 
BMny&«r(/f«i. which in CTtfff att have tiftn op i and all the 
coBCffOTafics which ffai Chnrchst htfthad with them, ind 
^fflong thcmfehrcs. 

I). And another is, aN the Trt Jiii^^ lirMiMi, aiid other 
i^hiSmg writtmi of the Paters of ihofe times. 

I4r^ And anooer way of tsadition hath been by the r^N- 
mmf mi f4^mff if Cm^i§^$ mdkl0m$^ who htveen* 
dnrcdr'dtfaer toraMnts or death, in the dcfcaee and owning of 
thisRsKpon: In all which wnics oftmdition, Chi irfMss 
ud the wjiter wern (oyntly tttefted by them. For the R<pw» 
reOsmof Chsia (whiA is past of the matter of MkJ Was 
one of the Articles of their Creed, whkhthey fbffricd lor: 
And aUof them stmivnd the holy Scriptores, whidideduc 
the AMiies ntrackli and they reoeifed thek faith, isddH 
mJDdby thoft dipoAle%: with tht confiimatioh of thnft mih 
•Bcks: So thai lyhcnthey proicied tdbtlievethc dodTrine, 
theyefpeciaUyproleftd to fafclierefha iti^of theKfe and 
death of Chsift, and oflnsApoftki: An4 the Religion which 
khey fulbedfer,.anddailrpiofcftd, anotained both^ And 
the hiftor}fial Books calkd tt§ Gf§dt; wcse the chief part of 
the Scciplttfe whidi they ciHed^ The Word of Qod, an^tbc 
Records of theChriftjan RdimoiL 

15. To thislmayadd^ that all the ordinaiy fr^titt Ant 

aifes of the (^mrAei^dii aontiaoa therwitji/of moch of tUr 

try^and ofthe j^^pi^ mnaarMdedk, and wtsccompofed 
much in Smftt9tf$ ^4^. wUdi pccfirred the monory,^ md 
profcffid the heUcf of alUhoft thin^ 
- x6. And the/i|(flrnb or 41^ lA^ei^ which were kept m ho- 
noarablecommemoiationof th^^fi/lAi Mdhbrtjf^i^ was 
another. #ay of keeping itheie : thingi in meoaory t Who* 
ther it were wtll dona or tool, lianotmy praientaM|Qirf (om^ 
ly I mayfiyr^^^MOt actnft ie of any in, tiU it coma n 
overHdoipg^indnkrifaii^toonMcbtothtmb) RiitJicertlKDiy 

it 



mifti 



Tb0 Life tfFsitk. 133 



H w^s a way of if apickuttii»g ttic mcnoty vl chofe^ thui£i 
topoftcrify, 

17. Aimhcff bath bcto by the ccmftant umrnifmnrstim of 
the grtsi mrkf rf Ck^^ by the i^jfu ar fufmt •j^ht yt^^ 
whidi wcie ammaUy oUmcd ; How far hm alfo the Chnrch 
di4 well oe^ iU» I now tnedUk not : But doubtkfi the ob- 
fiiTingof aimsvei&fy fekmaitiet foi thdr commeiBOtatioii, 
Vtt A way of piefcfTiog the iMaioiy of the a Ai thcmfclvca to 
poflerity. How loag die dhy of ChriAi Nathrity hath been 
cekbfited, f know not •* iUadiii|g what SMkn hath fiid on 
one fide \ and on the other findiog no aurrant Author roen«. 
fioo it Ohat I have read) btfore NrsfJusmrt and findipg 
by Ckfi^mty that the Chwchca of the E^ till bSs time had 
difiered ft oip the WaAen Qmrchef , aa br aa the 6xth of 
Jmm»y iifirDm the %%jdl>i€$mhn. But that ia of kfa mo- 
nent, bccaufe Ckrilts hnth is a thing unqoeflioned in it fcii 
But we find thai the time of his Effing forty daies, the time 
of his Pafion^ and of his RcfimcAton* and the giving of 
thc.Holy Ghoftt were long before kept in mcnaoiy, by feme 
kind of obrervatioB by f«fks or ftflivab : And though there 
was a cootrover^e about the due lealbn of the faocefli vc <^» . 
itrvatioo of EaAer, yet that fignified no oncotainty of the 
6ffl day, orthelaafiio of the year* And thongh at firft it 
W^ but few daies that wcf e kept in faftiog at that Icafon, yet 
they were enough to commeoioraia both the forf y diiee 
iiftbii^ and the death of Cbrift. 

18. Ani the A^sri/i ^ tki Histhews and enemies of the 
Church, do alfo dfclare how long Chrifiianity continued^ and 
what they werc^and what they fidfcrcd who were called Ghri* 
aw«v flichas//injfff, Cr/ykr, fnfkffy, Fkfims, UdiHy Air* 
tanJKF» and^ybers. 

v€f. Andche c#^4iitf ' «^ii8iM of diUreiiby their P^ 
rmtiy whic^ia Famify^ttgikmm^ hath been I very great tntaoii 
aUb of this GOtnmemontkni. For it cannot be (though fime 
be Jaq^Ugent) but that multirudes in aH times would teach, 
their children, what the Chrifiian Religion waa^ at to. iti A* 
Brnie and its l^^ity* And the pradice of tnHckmmg^ and[ 
taachmg children the Creed, the Lorda Piny ett and theDeca«» 
log|Be> and the S aay t m a ay the more feour^thistaadition in 
lamil% «| »o,Laaiy, 



^ai'- Tbe Lift tf Faitb. 



I I I IPl I ■ .1 iw • • - ■ ■ ■ 



ftO. Ltflly^ AfttC<«flionoftlK /gmi Sfkk^ which was in 
the Apoftlcs, mnd of mach of the fdmt tv^rkSy whicK wer^ 
done by them^ wa» fuch ^ wty ^ «fbrfngTis of the truth 
of 'their d^Orint tnd *(|^ry, ts a fcotflfon of poBerity n]-^ 
eth uj, tWtour prog^itrm were mm*, 'the fime (jflrit of 
ffifdQmtudG^Hifi'int great degtee confiikicd tfrer Acm 
to this day. And all wrou^tby rhdi aottntft: and" very 
Credible htftoiy afliireth ns ^ ^t nrany tttirafScs aHb were 
done, hi tnahy ^gcr-aftW them v- Am^ghnot fe itiinjr as by' 
them r Ei»/*Ki*, Cyprkhi, Muff^^VtOw', VRctfifis, ^lifpitius; 
StvtfUf^ and tntny others, ihew d) fo mach as may make* 
the belief of the ApoftWs Ae tnofeTafie. 
Antfindeed, the Imngi fj iStit tnSWM, GOOtfNESS 
d fOPTEK w tk^fwls df*A'tfu\ttHri^Mns in ibk t#drM/ 
picetjpfefy tBl^i dayi a^fifiitrfdin^^fttf^ intH its-M^ttmmt 
#if * \ht Jkme Imggk if§ tic Mf IScfiffnrei, f4k^ A imfrhar 
tt^gndiH its Mgre9f0tm irfdrntntp -^s f^tmdimaltAgfs^ N€- 
tfmi mUPcrfmSj h fach a fltndffig pcrpefoal ^idence that 
the Chriflian Rtlkion isDMfre, ttat fbtoiDg am at hand> 
ilflioaM be exeeeding rathM^Afy^o a eoffMeriteB^i^er, 
tgtiivft alldoabts and tecnptfttioni to tmbelfef. And were it 
not lift, I (hould inOead of an IW A^, give yod tdo hrge 4 te- 
<^iS of what I hare more fully writteti in my^^^hMaid Titt- 
\tift, I wouM haeftay yet (t^Oiew fbu how ii^ffhU it h 
)4ht this Spirit of thiintf^ ivfrich we ftil iil iH;<>rid lire by 
the effirds in others^ even in tvery trae-BflitVer/ A^MF 
be ciufed by * word of (illhood, %h}ch he abhoneth;' ind 
as the juft Ruler of the world, woaM be ebfi^ to dif-' 
t>wn. . ^ 

I. (btHonly here dtfite pb ty^licway tdnote that^ Wifcfi 
I hare all this while (hewed you that.th^ n^lRIf ft'l^c 
gtctt^wltncfs of t^ie troth orChriftanify/ihit^tt^s/'Ais 
l^if it of H^dom^ Ooolnefi and fmtr, ^ih Hie ^Prophef*,^1n 
Chrift, ih the Apofltles^and in allChrifttai^, toxprtftd m the 
. ieSMHt^ tDdtheprA£fnrrraferie(ahI) which t mean •/as being 
^ ptincipdly the E9idncfs^ m ajcBhe witnih'of Jt€rfi€3xt!ki 
•ndfetoifdtrtly, BMngin alitrqt ^rttvM, th^WtiMirytfi 
ilhmijni«ff«tod«kfafflct^ ^dm^ 1)>«attfttfiet|i tb^Om^ 
Ihe al^Aid tfyOht B^ideitfii m its iM^l thttoiiablle 

powet. 



V 



rSe' Life iff Faitk, ' igj 

power.' £nct thus the H^/y C7la/f is the pronDiredT ^^^enf ot 
Aiv^cMXe ofChrilU to do hif wor^in bis bodily absence in 
the world : And that in this fenfe it is, that we Belmi in 
the BOht GHOST ^ and art baptized into hisNanwi and 
not only as he is the third perfon in the Eternal Tri- 

nky, ». 

And therefore it is to he lamented exceedingly, i. Th|it 
any Qijftho^oai: Teicbers (hould recite ovcf xnany of tbelb 
parts of the witnefsoftbe SPIKIT ^ and *whw they Uvf 
done, tell us, that yet all theie are not fufficient to eonwKf 
us without the teflimbny of the Sfirit : A$ U all tUi 
i9#r/ mnf 9f tbt ttfiimMjt of the Spirit i and as if they 
wQuJd fnfif^ tts and oui enemies, that the tcfttaony whidi 
Qiuft (atisfie us, is only Tome ^wofard imprefs of tU* Fr$f^ 
fition on .the mind, by way of inipiration, [Tbt Srrfflsrres jjrt 
tbt Wttt of Goi^ and true.'] 6utio6bJin§ the grfsif HMf q#ft 
of the Spirit, which is his Ipecial wotk, and which out Bap- 
tifm jcjaf^th to^ and feigning OW' aUgM/^4invt ^^ 
thingas the only taftimony* , , : >^ 

A(^ it is to bejapcnted, t^tPap^> l^ilW^rM^^c^ ' 
dartcs fliould take this qcafion ti> f<|prOafb.us •is^lptiffejiv 
that have no true grounded faith in Cbrift > as teilijig^ m tbM 
we relblrc it all into a frjifstt. iumsrd prefcadisd witijiA qf 
the 5/i>fr : And t^ thf y isl^ us, who can l^owtjh«tTriti|e(s 
hut our (elves'^ and hovf cain we Dfcach thi; G^pol ;o ^hfWi 
if the only co^ntargum«t^^6|thbci^ , 

fuchaswecanBOCprQve? Tbou^b^fbtl^ jBr^^i^g f^H^iHl 
the Cburcb'b9 the Kingdofn. of the Prince ot Ligbt^ y^ O 
what'wron^ juith the Prince oiDsrl^efs doae,by tb|^mii|tMiM 
of darkneb in them both \ Sii^c 

..S» much foe ih^^ pjce^iQikfiy i\f^M^g^WHffJ^iifh 
whicb ]s> 0% 4ijifetfungt^I(,vidpatef» of. fffub in 9a$94^ 
**oxv ,. ' /. ^•' \< . . ':* 

•* .. i i..:.j. ;?*..> :i -- *'* • . -• •> '• '* •• • i •*• rb * 

';;m .:.! ' .1 : y ^iO :: ui /r ,'i .^rt' *''•'•' ^il^^ 
-": . • ; :i i . \.- -'■ '^. '.- ^ v i ii ll .t •»! ^ >**sA4»l 



136 ^e L^rf Faith. 






MM 



CHAP. VI If. 
]tr tifi 9f tb€ DireOum fir finngftenifig m 






* • 



1 Shall be; more bticf in the rcftof fhc Dircdions, (or the 
incttaft rf Faith : and they trc theie. 
Dircd. 2. C^mfarttbe^ CkrifiioH Relighn tfitb at Met id 
"tlffTtfrM; And^ffiing ttiicertaintbat fame way ff ttbtrG^d 
hatbftvtdii^ $0 guide man in bis' duty^ naiobiscnd^ andii hm 
$tber \ yfiu wlijie ibat it wn^t meds ^ tbii. 

t. The wajr of the Hetfhcntffi Moliten cannot be it : The 
fmciflts ind the tfiOs of their Religion^ may eaGIy (atiifie 
yoa of tins. The only troe God would not cooimttid Ido- 
hfry, OQitbefriend fad) ignorance, eri^our aod wickcdnefi u 
doth cdbRttute their Religion, and are ptodaced by if, as itr 
genuine fniitf • 

z. The way ofjadaifin cannot be it : For it doth bat lead 
us up to Chtiftianity, and bear wimefs to Gbrifl, and of it (elT, 
ia endently infuflkientv its multitude of Ceremonies being 
kut the f tftores and al|:fcabet of that truth which Jefiit Chrift 
hathbroiight toUght, and which hath evidence, which to us 
n more conTincing, than that ef the Jewifli Law, . 

3. TheMahometanedelufion is fbgrofs, tt^t it ftemeth 
vain to lay any more againft iti than it (aith it fiitf) unleft it 
be to thofe who arc bred up in (fach darkncfi, as to hear of 
iMthingelft, and never to file the Sun which (hineth on the 
ChrMHan world 9 and withaR are under tfat; tcrrottr of the 
IWord . which |S the ftrongeft reafon of that barbarous 
Seft. 
' £. And to thiAk that the Atbnfui of Infidcb is the way^ 
(who' hoM only the five Arttcks df die Viiif tfCoi^ tbi 
' dmy efJbiiietMy tbi immmaiiiy rf tbe foul^ tib# l^$ sf fifri'^ 
haim^ ai$d tU ni$^y tf tifftmauci) ii but to go agdaft the 
light. For I. It is a denyal of that abundant evidence of the 
CruthofthcChriAianFaith, which caonot by anyfinindrta* 
Ibi be confuted, a. It is evidently too nanow for mans n^ 
ceflitiesy^nd leaveth our mifery without a fiificicntfemedf« 
3* Its indnfions and exdofioas an contradiftory : It affirceth 



r ; 

The Life of Faitk.. '?7 



the ncccffity of Obidunef and Refentance^ and yet cxdudcth 
the ncccfliry means f the revealed Light, and Love, and 
Power) by which I^oth Ohdunce and KiPcfitance mud bf had. 
It excladeth CbriH aad his Spirit, and yet requireth that 
which none but Chrifl and his Spirit can eiTcd. 4. It propofcth 
a way as the o^Iy Religion, which few ever went from the 
beginning (as to the fxc/ifjioitf ,) As if that were Gods only 
way to Heaven, which fcarce any viGble focieties ofmeb, cai/ 
1^ proved to have praiftiied to this day* 

Which of all thcfe Religions have themoft wi(e, and holy, 
and heavenly, and naortified, and righteous, and (bber per« 
(bns to profefi it •* .and the greateft numbers of fuch ^ If you 
will ju()ge of the medicine by the effcds, and take Kim fjt 
the befi PhyGcian, who doc h the greiteft cures upon the fouls, 
you will foon conclude that Chrift is the vpay^ th$ truths and 
the life , and no 'wan cmtth h ike Fgtlftr but bj 
}ohn 14* ^• 



DireA. $. Ih'mK hov^ tmpffihlc it it thdi^nj ha Goifhouti 
hi the Author of the Cbrifiidn KeUgicn. 

1. X^ogoedman could be guilty of fo horrid a crime as to 
forge a volume of delufifons, and put Gods Name to it\ to 
cheat the world Co bFafphcmoufly and bypocrirically, and tii 
draw them into a life of trouble to promote it. Much Ie(s 
^ould fo great a number cfgood wen do this, as thefuccefs of 
fudi a cheat (were it pofGbleJ would'requirc. There is no 
roan that can believe it to be a deceit, but muft needs believe, 
as we do of Mahomet, that the Author was one of the worli 
men that ever lived io the world. 

2. NoW 191411 could lay fo excellent a defign, and frame 
a Dodrine and Law fo b(J^, fo fdf dcrymiy fo merciful^ CojuftJ 
fo ffiritualy fo heavenly^ and (b concordant in it fclfi nor 
carry on fo high and divme an undertaking for fo divine and 
excrflenf an end : No bad man could fo aniverfally condemn 
tU hadHtfi^ and prefcribe (uch powerful remedies againft if, 
and (b effeAually cure^ and conquer it in fo confiderable a pare 
of the world. 

9. If it be below any gpod mgm to be guilty of Tuch & 

• T forgery 



tgi The Lifii ^ Baith, 



■«« ■ ■■1*11 



« ' w ■ t 



ki^tri^s tfcyrcftidt ^^ cm much le6fa(peA rfaat %vf goed 
AttgfUwXA be i^mley of it. 

4p And i( no W yi^M could do fo muA go^d^wt on much kfii 
imigjioc tim toy Devil or badlpiritxoutd be (he luthor of if« 
The Devil who is the mrft in evil, could never fi> much 
€on^r«did hit QttMre^ tqd overthrow his own Ringdoni) tnd 
Uy (b much evil of hin^cl^ and do fo much agitn(l him* 
ftlfi and do fo much for the rtnAifying and faviog of the 
waild : Hethat doth f6 much to draw men to Gn and mife^ 
tjt would never do fo much to dedroy their fin; And we 
plainl)bfcel within our fclves, (bat the fpirit or partf which 
drtwcih us €0 fia, doth relift (he Spirit which dra weth qs to 
beiicvc au(i obey the Gofpel \ and that thefe two mtmtain a 
war within us. 

. 5« And if you fliouldGy, that the g9#d which is in Ctrl* 
ftUnity^ is egufedbyGod, and tie evil ofitbitkeF^krcffin^ 
I anfwer, either it is f ri^r or fsl/e : If it be rrirr, it is fog^f^, 
tbtttfhe Devil CM never pc)ffiUybca c o n frih u te t toil: Naf» 
if oQmot tha be fufpcfted )u(Uy of any eviL But if ir be 
Utfe^ it is then fp^^d, that God cannot be any other wife the 
Author of it, thn as hr is the Author of any common uataral 
Verity which it may take in and abuie ^ or as his general con*- 
COUf (e cx/endeth to the whole Creation* But it is fomewhac 
in Chriftiafitty, which it hathnoore than other Religions have^ 
which muft nuke if more pure, and more powet M a^d Cue- 
cefiful, thn any oiher Religions have been. Therefore it 
muft bemoi^Aan common natural truths: even the con* 
texture of tho(e natural truths^ with the fupemjmnl reve- 
lations of ir» and the addition of a (pirit of fov^er^ and Ught^ 
Mnd tave^ to procure t heiu^cr (s. And God cujno f Be the^u- 
thor of any luch contezlute» or additions^ if it be hlk. 

6. If it beiajd, tJutmeigtbat had /me gW» and fomehai 
imtbtm^ didcensriusii (fucb asthofe Fanatick^, or Enfhu- 
fiafisi who have pious notions and words, with pride and 
fcif exalting mindsj laAfwer, Tbtgood is b great which is 
fouad in Chrifiianity^ that it is not poffible that a ba^d man^ 
sbiich ]e(s an esttreamly bad tna^f^ could be the Authoi of it : 
A»4the tNektdmfs of the plot would be fo great il it were 

•» ilut it is not poffiUe that yiy but an txttemly bgJi warn 

could 



mmmmmmmmmmmmm^mmmmmmmmmmmmmmaammmmmmmmmmgmammmmmmmmmmmmammtmmmmmmtmKmmmmmmmmm 

couJd be giMlrjr of it : Mach 1^ that a ntntnniii fliouM kc - 
fott^d at once lb ex^fsmfy g$cd ai to promote it, c^cti mink 
that grcatcfi labour and (aftf nig, and aMb 4b i$^igmfy Imdm 
to ipy n togcchci in the i^Iot to cheat the woi^M. in a matter «f 
fuch high importance. Sixch fxcttikfg g9oi miA tM^ cannot 
confiA in anj one p^rTon, much left in p mMf aij]mnft do (iich 
a thing'. kfA if fuch a heated bi aia 6ck pe«foi u H^t^ 
Kjiicr^Vapii^GfWgtj or J#fci iALiyim^ fhould cry up them^ 
fclTes upon prophetical and pioos pretences, their omdndi 
bath fitfl appeared, in the nsiatture of their iinp9oasdo6hinea 
and pradfccs ; And if any would and could bcfe iricked,Qo8 
ncrcr would or did iffift theoi, by an age of nMoerbua open 
niraclef, nor lend them 'hta Omnipottncy to deccire ttit 
worMi but leftthcm to the fliamcr of their proud utMnpta, 
ind made their foRy known to tU 



DiicA. 4. Study a thi EviJkncei tf e»f Ckfi^km FMfy* 
liltMrM^, gnd^right^ md niif^U tkfw^fy 4igifM, 
md^Hd mi fmrmkftd hyyiu i gnd h 4% fiinn mUftmihkr 
uy9u^ infhil^nwU€bjmb0nmtJllthm9^ii»ftmd, 

hisnofoneeor twice rtading, or heating, or ihinkitrg 
on fiidi a great and dilBcfde matter, that will make it 
yoir own, for the flabli(hing of your fiitli. Hethat.will un- 
^dcrfland the art of a Sen- man, aSouldier/a Mnficia^^ n Vhy- 
licitn, arc. roaato^rtfafifftti toua totdy it hard, «d under- 
ikwd it ckirly, and cotnprehenfivtly, and^hare all the whole 
frame rfit printed on his mind » and not ortly here and tf«t 
tifciip. ftithisapridKcalknoiHcdge: Wemuft h«¥c the 
lieart and Kfe dire6kd and commandtd by it : We muS Hvt . 
♦y *, fcoth in the intention of our tnd^ and in. the €b$ic$ and 
i^ofan the means: Whileftthe Go(|)cl, and the Reafbna of 
our Reltgion, wttHftrngt to people, Hkc a leffon but half learn- 
ea, who can cxpeA that tbey Ibmild be fettled againft aU 
temptations which affipk thttt 6ith, and able to cenfo^ the 
tempter ? We lay together the prooft of our Rdig!on,anoy^ 
Widf hem twice or thrice, tnd then think thit » ««*'*w 
ton hate any donbtitsg, tlie "Mtisinthewttrof wdCMjt 
•n* not itt yoiir wuit of atidci«andmft : B« the n^ 

f % vonm 



^_^^^^^^^^^^^^^^__^_^.^_ 1 ^ ■■■ M 1 1 - - - - - - ' - '■■■ . - — -■ 



_ ^ - - '■ ■ -'■■ ' . - ■ 

iBuftcolt you fnorcUbourrtttufoi ttudy it till you clearl/ 
nnJcxftAod it, and remember f he whole method of the cvi* 
Jence together, and have it all as at your ringers ends, and 
Cfaco you may have a cofffirmtd fuitb to Itvt by. 



5. Ifhtnymkl^v^ wbitf are theffrcfttemptafiens !• 
unbtUef^ get mL tbofej^ecul arguwetits dnd provifiem inf$ your 
minds ^ tpbicb ^renectff.ry agdtnfi tbof^pgfftkuUrtimptgtimr. 
And do net firengtben yiur eUPn temptstiens^ byywr mprudent 
eaiert Mining t bent. 

Here are th ee things which I would efpeci^Uy ad vile you 

iOi%unAtemptAtmstoutJtK\icl i. Enter isofMra tbe d§hmt 

(fff^grent n bufincfs wben you nremqapdhle ef it.: Efpeciallf 

I. when your tninds are taken up , with worldly bufincls, or 

other thoughts have carrycd them away, let not Satan then 

ftttprize you, and fay. Come now and qucftion tbyReligion : 

You could not leCrf ve a queflipn in Pbilofophy, nor caft up any 

long account, on fuch a fuddicn, with ai unprepared minrf. 

.When the Evidences of your faith are out pi mipii, flay till 

you can have leiAire to fet your felves tQ the t>u(inefs» with 

that ftudioaihefs, and thofe helps, which fo great a matter 

doth require x. When ficknefi or melancholy doth weaken 

your underflandingf, you are then unfit for fuch a work. You 

.would not in fuch acaie difpute for your lives with a cunning 

fophifler upon any difficult qu^pn whaiibe ver : Ajid vriU 

you in fuch t cale dispute with the Dcvili when your (alvation 

may lyf upon it ? 

1. VHoen jeur fmitb i$ mee fettledy fuffet mt ibe Ptvil te 
cJt jQu t$ difpmie it ever ngain Mt bis cemnuind. t)o\x not Vf hen 
hit Jnggefiieni urge you at bis pleafure i but when Ged makcth 
it your duty, and at bi/ flenfure : Elfe your very difputing 
with Satan, will be fome degree ofyieldiiig to him, and grar 
tify ing him. And he will one time or ^ther take yon at the 
advantage, and aflault you when you are without youf 

aioaf. ' ; . . \ 

: 3. Mark what it is that Atheifts and Infidels noofljol^jed^ 
agatnftChriAianity> but c(pecially ourk what it is which 
Satan maketh moft ufc ofj againft your fel? cs, to (bake yout 

faith: 



Tie Lifepf^aifb. ,4, 



filth : And chae 1<C youi ttjidics be pnnppaUyl>cnt i that you 
may have ptecicalar arQioui fo defend you «gtihn putiaxhi 
aflaults : And get- fucb lig^t by coaimuQkatioii with ivifer 
ind mofc expeitcnccd meO) as Okay (nrni(h yon for that qCc » 
that no ob)eAion may be made againfl youi faicb, which you 
• are nor alwaiet ready to ^nfwer. This is the true fenfe of 
I Pet. ^« 15. SamOifif tbi Urd GUinyour hurts,. and he r<4- 
dy almsiis Ugfvt up mifpit ioiififymantbst oiks^hyii (ireafm 
•f tbi bofi tb^t is ffiyou, mttb mfkjicfs snd fur. 



Dirt A 6. Mdrl^tPeltboftmrkfifGodiHthemrH tfbkh 
0sr0 ibifhmfulfitmgof bisWard. 

Cod doth not make fuch notable difference by bis Judge- 
ments, as (hall prevent tbie great diicoveries at the latt, and 
nuke bis Affize tsd final Judgement to be unneceiTary, by do- 
in^ the lame work before the time. But yet his frwidtnas 
ioown^ and bear wtfuf/I to his W§rd: and he leave th not 
the world without jTonoe piefent fenfiblf teftimonies of his 
Ibveraigp gOYernmcmytQconTince thensand reArain thim. 

i. Mark how the Oate of the finful world agreeth to Gods 
dcfcription of it, and how maliciouily GodbncG is every 
where oppofid by them, aad how notably God ftill caficth 
fliame upon finners 1 (b that even in their profperiry and rige 
they are pjUticd and contemned in the eyes of all (hat are wife 
apd (oberi and ii;i th^ nc^ generation their names do ror,' 
iyirAi5. 3,4* ff^v*'i9*7; ^°d it is wonderful to obfcrve^ 
that/if in the general andabRraA, is (iiU fpoken of by all a$ 
an odieos things even i>y them that will be damned rather 
than they will leave it ; And that Virtue Md,6odlineP^ CbM* 
rity and J^fti$f aie (iill pra^ftd in the world, even by them 
th^t abhor and peiftcutc it. , / 

z. A^d i( is very ob&rvable, ho jif moA ofthe great changes 
of the world are made^ By how Tmall, contemptible and 
unthought of meant }• Efpcetally where the imeaeft of the 
«Go(pelJs ^oft fonccrncdl The iDflrance of the Reforipatiop 
in ti<^i«r'a t^, uulma^^^ to our daics^ would 

fliew us noittch or the conjttfidiion' of Gods wbrks ^ith hi| 
LMfoffd, if i)u^~^CK f^ticnlarly an^ wdiply ^Etntid^ 



\_ 



. The total pnHligict, m att«Mtdiii«nr«Tent«, ■ whith 
tia'c Wlen oat « ftrknl ttmn, WovM be foaoi to be sf oTc 
Ihii waf , if wifety conGilei«d. A gtcit nambct fakve (•Ucn 
Ddt amofffi ui df Ute yei«, oC rtti cetniMty, «i4 of a cda- 
fiacMbk ufefataefi: But (heenfty ««*«»»T (wfcoofedi moft 
to wtoDgChfiftaod ha Caufft by ht* tn&ft fieffioMtc, tajo- 
didoutfoUowttO prev«ttcdwMilbMieioveff9irwAtdMiniflct 
&i this fttein, to paUiih thMa In ttMy voldtMt, wkJi the 
mixtute of fo Many fdlhoodt, vnA tbiftatoi tmamAwoa^ t 
tiMMd (hem (o the adveotage of the Dsvil and angodliacfs, 
and made the very mention of TrtJipti to become a 

4. The ftrange ddwerantes of m«y of (Gods ickvaiits hi 
^efkateft dangers, by the moft tmlikely ittMi*, is • gmt 
cncoaragement tolaith: And there ate agvtat numbM of 
ChriftUnsihat have expeticnce^f fUch : The *ety maBner 
of our prefertatioM ll often ihch af foreith itio Af, It ii 
thehandofGod. 

<. The nouble arfWet, tnd grant rf fMyMt. (of which 
oaay Chrifiians have convinctttg dcperitntc) ii alfo • gieaR 
confirmation to out iwth , ( of #hich I hat* before 

fpoken. ) . „ . ^ , 

6. The three foiflU* evideneet fefwerly ttcmiOBed, com* 

rircd with theScilptares, may madipetfwadeaiOf Its mith ; 
mean i. Appiritionsi t. Witches i 3. Sitaaieal ptiOcfioM 
te difeales, which plainly declare the opetMion of StMn ia 
them i of all which Icoiild giTeyonmaaifeM ai«l proved in^ 
Bances. Thc(e, and many other inftattces of G«ds ptovidowe^ 
•re great means to help mto believe bis Word f though we 
mofl not with Fanatical ptrfons, put fitft otu owarinterfN«(a> 
cion upon Gods Wttki, ittd then fcxpotmd his Word by thettn 
but ute bis works as the fulSUiag Of his Woird, and ckpoond 
h'lB Providences bv his Ptecci>ls.and M* VMmifo and Threats. 



jj_jL_i_jLLU— 1 ' 1 ' — ^" 



OM 



Direft. 7. M^trl^ wrff Gab Itimtri mrltf tf^wtrmmt 
n thi ftul \ Hud ytu fii$i jmi it vnj ggrtnbit u fl>« 

Thcw is k v«y gi«it cTidcace of « cdtata Kit%lbii»6f fSod 



% ■*iii. II I HI . n il I I M M ■— — *■— — IB—^— laMM^—^ii— — i— — a—Ki 



«&» Lift «fB4utL 1 43 



— J.JU 



wiciiia us s A a4 is he is hunftlf a Spifit, fi> ir is «Pi tb lh^ Sfi* 
ri$ chat hciioth moft appiemly wnyuk^ ia (he wot k of bis 
mora) Qovcinmeot in cha wx)»iiL !• Thcie you (ba^) fin j a 
Lan^ of Jkny^ or an inward caottAion of ouich of tbac q.f^ 
dioice which yoa ova to God. %. Thf re you fliaU find w in- 
ward Mpvrr, Aitving with you to draw you to peifi>uii this 
duty. 3. There yoa (ball find the inward fug^AioM of ao 
enemy, labouiing 10 draw you away from this .duty^ and to 
make a godly liftfecoi grieroas to you^ and alfo to dtaw 
you to all the fins which Chrtftfitr^iddeth. 4. Ttftre you (hall 
tind an inwird conWAion, that Godky^ur JuJge^tud that he 
will call you to account (or your wilful Tiolations of the Laws 
ofChrift. 

5. There you (hall find an iqward (enccnce paft upon you, 
according as you do good or evil. 

6. And there you may (!nd the fereft Judgenicncs of Go^ 
irAitittd^ wfaiph any (hore of HcU endure. Yoa may thm 
find how God for (in doth firft mBxdt the (but thaiaa not cjuite 
for&ken« with trouUct and airightmentsv and fiimer of tht 
fcdtng of his dirpteaTure. And where that is long defpifcd, 
and men fin on (Hit, he afeth Co with hokl his gri^ciiins oaii^ 
ttons, and leave the finner dull and len(ele(s, (b that ha ican (b 
witkfinfttl remortt, fiaTtngno heart or life to any thing thtt 
is^iritually good: And if yet the finiier think not of his 
condition, to repent, he is uTualiy fe br fbriaken a# to be 
given, op to the powfr of his mofthfuiflA luft iand to glo- 
ry impudently in bis Qitme, and to hate and perfixote the ftr*> 
yants of ChrMI^, who would recover him^ till be hathfillql 
up (he meafure of his fin, and wrath be come upoa him to 
the uttetmo(}, Mfbif. 4. i8j 19. i TtUf z. 15, 16. biting abo- 
minable, and dilbbedftbr^ and to every good work reprobac e» 
TnUi 1. 15, 16. Befidcsthelcffer penal witkdra wings of the 
Spirit, which Gods own (ervantt -find in themftlves, after 
fo m c fins o r f w eg lc ctsof grace* 

J. And there alfi> you ,msy Hod the KfiPsrJs of Lo\ e and 
fti(h(iildu|y» bymaiiy (^ts of Gods icceptmcev and irnny 
comforts oir his Spirit, and by his cifuimg the foul, and giving 
onir kjqgar affiftance of his Spirit, and peacc.of confcWnce:^ and 
'a|^ctfi|i|sneot inpraycr^ and ill appsoaches- of the Ibal to 

God, 



■ ^ p 

God, and fwecur/o^ectfli^ol' IiftctcriuL la a wprd, if we 
did buc note Gods dreadful Judgements on the fouls of the 
uQgpdly in t}\h$ age, ts well as we have noted our plagues and 
fliliies> and if Gods (ervints kept as txad obfezvationi of 
ihek inward rewards andfuntdKnents, and that iti pgrti- 
cuUr/^ asfaitcd to their pariicular fivia and dvities ».yoa wiU 
fee that Chrifl is King indeed, and that tbere is a real Govern- 
irtot according to his Gotpel, kepi up in the con(cien^cs or 
fo(|b of men (ih^ugh not fo obfoviblc as the inwards and 
puDiflimcaa at the lafi day J 






Dired. 8. Dwell not tPdmucbonftf^fualohjeQsy andUtthenf 
mt cam too n^str your ke^rts. 

Three things I hercperfw^de ypu carefully to avoid.l.Tha^ 
you keep your hearts at a meet diAance from all things in this 
world) that they .grow not too /n<vrt to you, nor too gredf 
in your eflecm:- i. Thit you g;ratifie not frnft ii ft^ too 
muchi and hve noc-in cheple^m^of .your.ttfj^tf.or lut: 
^ That you fiiifer not yoijif iktu^ginstiom to run out greedily 
idftcr things lenfitive^ nor make thcn^ the too frequent bhjc&s 

of your tbowghts, . ; 

^ou may ask perhaps, wM is- all this tp our ffith f why, 
the life offsitb is.exorciTed ^pon things^ that' arc r.ot ftett: 
And if you live upon thethbgs chat an. fcei ^znd impnfon 
youribul in the fttteaof your cqrcupilcencc » and hll jour 
fancici with things of another nature, ho W can you be ac- 
qoainled with the Jife of faith ? Can a. bird Ave that hath a 
fioDC tye^ tp her foot > Can you have a mind full oFIufl,' and 
oC(j(^i/at once ? Or ^an tha^ mind that \% ufcd to thefe mor- 
dioate (cnfualitics, be fit tofitfjh the.thiivgs th 1 1 arc fpiritual > 
And can it be a ^er of esTtb^ and Jl^ly jflf^fMrisy ahd~ aUb a 
£eiSrri/<r and lov/er of Heaven ? 



■ M ■ I. ■> , . ,., , „ , I ij j I . |^|| 



Pireft. 9. ^A yourfilves niUcitotlnnk^ and fpekkjf Scm- 
vmp andtbiinvifibUtbmgsofFaiiir, ^ ' . ' 

Speaking of Heaven is necdfijl both tb^ fxprefi yoiif tboitgbti^ 
and to aSuate And pT^fervi ihcna.. Andthe tf/rrn tbovgbu of 
I < . Htitvin\ 



I 



I 



I 



Til^ ±ife pfFirith. 145 

Hctvin^ will make the itfiiird fmdur thcte t Arid7^iirM4rfif> 

Will aflift and cncoartge fiich : ^or it will much acquaint os 

with fhofe ftaffns tnd inducements of faith, Which a fcW 

ftringf and diftant thoughts will never teach to. Ai he that 

emverfttb much with a Ugrnid^ mft\ ,6t godly titany wilt t(h 

filler believe that he is lezrned^ mfe^ ot godly ^ than he that it 

t jf riric^/r to him, and only now and then lecth hitnafar off: 

So he that thinketh fo fttqu^ntly of God and Heaven, till hii 

mmd hath cSntraAcd a humble acquaintance and familiarity, 

muft tittdshtieve the truth of all that excellency which be* 

fore he doubted of. For doubting is the effcft of ignorance ; 

Aad he that kpomtk moft^'-cti^ Muveth beft. Falfliood and 

evil cannot bear the light \ but the more you ti^m|l;,of them» 

and kl^m them, the more they are dete6tcd and alhamed : 

But tfuib and goodni^ love the light « and the better you are 

acquainted with thtni, the more will your belief and' love 

beincreafed. 



\ 



Direft. lo. Live not btihe guilt of wilful fin: F^rtht mt 
many makes binder y^r helief^ ' 

1 . It will breed fear and horrour in your minds, md makf 
you mifk that it were not true, that there is a day of Judge- 
menf^ and a Bell lot the ungodly, and fuch a God, fuch a 
Chrift, andfucha life to come, as the Gofpel doth defcribe : 
Atid when you take it ibr your intettft to be an unbeliever^ 
you will hearken with defire to all that the Dv vil and Lipids 
can iay ; And yoo will the more eafily make your fclvcs be* 
licve that the Go(f>el is not true, by how much the mote you 
defire that it (hoald not be true. 2. And you will forfeit the 
grace which flioald help you to believe i both by your 'Wf^«f 
fin^ tnd by yom unmitingnefs to believe: For who canekpcd 
that Chrtft fliould give his grace to them, who wtUully dcn 
fpifehim, andabufeit: Qi'^hathe fliould maJcemen helitpe^ 
who had rather not i^r/in^e A Indeed he may fogibly do both 
thefe, but thcle are not the way, nor ie it a thmg which wc 
canexped. 3. And this jpii/r, and /irisr, and unwitingnefs to- 
gether, will all keep down your tbougbts from He^^Vin^ fo' 
thatreldom thinking of it, will increafe yoot anbcUcf; and 

U thef 



/. 



I4tf rhf^M^\^f^v^ 



f h«y will imk^y^u fiafi^ to (cc xhc cyi Jencci of cruth im the 
OoQpdi- whm^fKi do thiiikof tiKin, or hc%t thtm 3 For he 
♦hatir^MtJlQWii' €€»f0t lur§L Obty thcfc^re actordiog 
tatbr kfkowuigc whic^ you hfvc^ if ever yfjti would have 
moffi tnd wpvld DOC be given up to theiMmdi^is of Ififi* 



i '. • . ' fc . ^ • ► 



1^1 ■ , , 1— ^>»^ - ■ l« ■ I I I I ■» I 11 ■ ■ m l I M ■ I fc— M— pi 



' . . * > 



DiftA. II. TVir/fff^m/j^r^ yont imStffl^niiffis^ 0^d thinly 
Jilt fliijr ftkffy ifsllmbieb^$sne9e{{€¥yhfditb: B^p rmminr 
tkm faith it ihi gifir 9f Qfd^ mid tb§rifort ftdy as wdl m 

Fr#v. 3^5. Trujt in thi l/ffd mtb dJl rbf ksMTty Mi km 
m$ uthyw^n mdmtftmMng. It .is a precept at ncccflkry ia 
this poiac t^io any. ; In all thicgs Qod.abh6rieih the pr^o^ 
sad lookeih at tbop 4^ ^JT, aswithdibimiitgaod diMain: 
But in no cafe more, than when a blind itngodlf fiMcr (ball 
ib overvalue hif own undetftandingj as to think that if there 
be evidence of trath id the niyftcty of faith, he it able pre- 
ftncly todiftern it, before or without any heavenly iHumhia- 
tion, to care his dark diftempettd miad. Renembcv-that as 
tbeinn is^feen mly by his^wn Ughrs. fo bOod^ oUt 'Greatoar 
and Redtcmef . Faith is fhei gifi of God, as .41^ as 'Rfepeiv 
tance,ifi;^i/:2. 8, 2 Km. 2. ^5, ^6: Apply ydut Wmt fhfli«. 
ikAt to God by carncfi prayer for it: Asbr^lUkrXi f. 24. 
isrd^ 1 htlkw^ help sb$u my wbiUff. And m ^ Di^ 
dptes, L»f^ 17. 5* i«ferrii/f »Kr fdi$b, A butpbtefool that 
waitctfa on God in fervent prayor, and yet ncgledittll^iot 
10 ftndy and ftatch for truths ismuch liker to beeomt « eon^ 
filmed Believer, thiA ungodly Students, who' trull andfeek 
no fnrchev than to their Books, and^ir pet verted BEnnds. 
For as God will be fought to for his ^raeei to thoft that 
drjsr isTiiir bim^ do draw near unto the Ugbt \ and rlierc<* 
fivre are hhe as children of light to be delivcved horn iht 
power of ditkfttis : For in hts light wc (hall 6e the light 
thittnaft acquiint ul with htm. 



Direft, x %. 



1 1 1 1 I - ^ 



mtift^^ktk 







MHAt*lm Giktf¥fi&'0tym^f»^ km.- '■. vr'V^ :„,v .> .' ' ■^. 

«d, than to ple«fe hit mind by knowing, and to fitt it from 
ftirdi^ietofxaicRniMy, htril tft^Ad^^ iswiniir Mtfiu. 
4mi that hfrc«aa«l tMppA-thtit Hhd andiiit gnce Aould be 
«alk4 ^owfl, ft) «>te fefh ♦ l6»MikAjd&. -Thto faitK 
«[hiA ii«6it «flA^y«d«<b W«»/i% ^kibM ifGidiitiifMei 
tfCMft, ohpur^oTeto increire and ixerelfc 9nr Int, a mt 
indeed eh© tiuc ChrifliaD < Saith, but » dead dphmi. And he 
elMMihiKTer'fe wc«k a-fiiitfi, fndnftih it to thirend to 
kfmQfSitmmkntfr, an<n>i^ kk», doth tahc tKe ioft 
cmmp*j fef^ Ae^Ofifirautiori'ol hU ftkh. Fo^Lotvuthtf 
doicAiK^M))««^-titti<nl to God, ind thcttfoM will fetit 
«ftfhei9l«Mc4!tf8ht(ind wjH ttachit'by the fiveet conVincinfe 
^fff^HmftntiicfniA ffirHnMl'Sgftt. BekeviHt khat is lilc 
1^ knomh4ffi9f tntamiitkffitiiiiti- And M !r at the 
lino«l«dg»««<iitf nmtbf Mtjiy^iid i%M«it. And fre tfait 
bathfiflWltalJtJt/fWer, h«ih a lltongcf liiod,a£jxtftrafiQn 
tmtttt9meu,nhtn'htfh%t4iiiif fectfa it» and will tnnch 
nwM (CMiiowfl^hpU Jlit uppvebtBlien : Itis (norepoflibie 
«o difpitf«l)inHtt^x>f hjs beUcC wfaoM^i'iGrrt*, than him that 
wm t^^bnA^mtani* Jl Patentjwd <Wld wiU not fo ea- 
filf bcti«v«. «ny lalfci epoits of one anothn, as fttangen or cnc- 
flokifr^; bicvak 'tmti^% pow^tla! ttfitlet of fudi Hm4 
conceits. And thoagh^hi»beddafeiy and bKnding parriali. 
ty, whet* Love k gmded by «|f*l!f i yet whtn a /i»Mi[ undet- 
jhrnibt^ leadpth it, andvLm hitlf i^Gih \ht fmtfi ibitQ^'it 
it the natuif Ily petficdive moUon of tte Ibul. 

Aind t«M kecpetb ns nodet the (uUeft IbfltreAccs of Gijt 
iMCi and therefore inihefweptioo Of rii»t*ra«e which will 
incrcaft ow 6itb: For I»w is »hkt aft Whi^h the ancieiit 
Dofiois were wont to caH, thtfrhitftkrfktrH, orjM wf- 
rHnUmtH of the foul i' ihd which Wt c«l;' lAi printiple of 
rmtrdd>U dSs, X^ Ugiritieth: anH lb»eth ut fit*, pattly . 
with a Im if cm^Mctntj^ only *s /^ ettdmrit, txtA alTo as 

U 2 — OT 







in i^lctgnite, he Torcfccth how tmiible his gtacc wiil make 
ua i am) piJtljf .Miith i? i>M «f i»j|rt!|w<*iiwi ,ii|teadiiig to give 
DS cb»t ^«)(je jvhjch (yi #n«it9;^<^<^ly tjie .obj«:<a«.of his 
%'^« W.« And M'«Wt^W*v4 '^?«««««Kit «^ufeA^,tt$ 
to love Ood ,; Aifd wh^w^^jj^^^^ W«ft«r:iUy:thcol»n 

J6^i'>f|v$c<«TOl»«««".»l J^«.V6<i5»«d.»»fi»JW?«trrtif^ l*is, 

<)ftn fujcgfc tpvf to ,ft?4 uvi^hiiAi h<h,«;iiM9 r<yif^-,^ in >the 
turt^ and lyethdcepct than(hei^«'',.,ai\(i vf^UhfjIjfi^aad 
increafeas Liovcwrcarcth' • - . •!-- 

. , ^9fl .*^»».'*« «^« true fcafon of t.he AedraOaATsiaQ^.t^i^Qcrs 
of tniuy weak .unlevn<d ,Cl;i*iftijif»f„ wl)9 . ^X?.WW(*.. <b«(4i< 
flmCt concept jonwnd {Mfqniogt 9I ;lca«»^4«0| i| f aAlKfcbe- 
caule their Fifttit fA <uii)«d into I^itf, (hfit ^Mff do(k blip to 
c«>i/rj-wthwrF<,ifi»; An4a«. «iiey ^♦wa»0i«*4«'y^j.ifoyihey 
K-lnvt TOflJi^^tdfffiiji, and p«tfcve«iDglyv«hjiftqi}aoy :wdto«n 
%;'n9^S.^3'j¥fi^''».-:iA'»dib OHuh.. for,thc. .%i|gtlKnioS 

'' - • ';" '-''■' •■ • ' ■'••••■ . •■'.'? jt 1; 1.' >'■■»..•.: I ■■ ■ 
?-.'.■ u''("r.f "t • c'.xs . .'•• , 1 • •• lo,'"" ' '■ .^' 



I. 



HAving tol4.youhow.Faiih mudbtainfifmcdj I aa\ next 
CO tell you how it n^uft be a/^^, . An4 m (jbi$ I (hall i^- 
gin w\th fqmc GimralpiXfSimi^ and the* proceed to fuch 
parthular cafa^xn w/i^h^^ have the greatcQ ^Cc (bt FjiiK 
Dircd. I. Aen^emher ili nccefj^tjf of Fakb fit, all ikebu^iufi 
0f JfcurhcarSs Mijiv's^ th,€t uothiHgCJ^n U {lonf if^t mtbm it. 
There is np fia to be cooqaercd^ ho grace to be exerctfed) no 
n^prfliip CO be petfoimed, /lor no ads of mercyi or juftice, or 
wprMiytufincG,. to be wftll done without it, inapy manner 
aeccpi^We t9 Gqi..^iih^t Faith hu imf0llibU UfUafc God^ 
Hcb; ti. 4. Yo^ may a^>ell go aho^t your Mily work with- 
out y oui fyf'fi^bt^ as about your ifjiritual work without 

' " 2. 



a*^ 



7:l» lift ef Faith. 149 



^■^■MMM«M^WMMMi»«.aes 



. Dircd. ^. 'Mdkf if lk§rifbtt yiur ckY€ find tPor kM g ^ f 4Uib, 
0n4t0ffci^'i Mnd fbink^Wit thnt Godfnift reveal bm mind tg 
y^m^ ds in i^ifiont^ whik ym idly mgklt pvt^ frefrr tPfrX: B'- 
Jiev't^g i% ihc (hti put of, four trgd^ of fifr\ ardl tKc'pfa^ce 
of it Ipuft be jQux ^«iij^#ifi bufimfs: Ic ii Aot hmg of<Iintftly 
hy fenjf, and looking i<^tnG6d wtl}'tia>infKt-r)(e,bt ofFaith 
cxtfAOrdin^ritY^ whKhis indeed the lift of Pa^h : 'Nor% ic 
'OcmiDg to Utrup Faifh in a Prayer or Sermon, and" looking 
no mote after it^U the dajr: This is but to give God t Hiluta^ 
tioiiy. an<t nor to divtN and wUk whh him r And to give fica« 
ven I cOftipfenienttl viiit fetiiecnties, Mt not 16 bkft your 
convetfatiofrthert, 2'Cdr« 517, 8.- 

Dired. 3. B<ff0f rca/rl^«M faj'/Mfftfrjfiffr^i^4ffeii. Though 
it be a duty which ifkclincholy 4>erfimf ate difabled to per- 
form, in «ny fet, end lofigt and orderly manner ; yet it isfo 
aieedful to thofe who are ibk, rhar the greattft urorks of 
faith are to be* managed by it. How fliould thingt un(een be 
^pprehendedib as to aflfcft our hearts, without'any (crious ex- 
crcifi: of our thoughts ? HoW (honld we fearch into royfleties 
of the Gdfpcl, or convcrft with ^God, or walk in Heaven, 
or fetch either )^ytt or ntcrivrr thence, without any retired ftu- 
diout contemplation ? If you cannot meditate or tkinki you 
cannot believe. Meditation abttra^eth the mind from vani- 
ty, and lifteth it up abave the World, and (efteth it about the 
votl^ of faith V which by a mindlcfi, thoughtlefs, or worldly 
fi>ul,can never be perfoa^ned, aCsr« /^. 16^ 17, iS.FM/. 3. 20. 
Af4t.tf. 21. Cs/. 3. I, 3. 

. Dired. ' 4. Lei fb^ InhM <j the Life cf Chr^^ and hie Af4r- 
tjirsf mti hi^eft ftftaettSi W deeffy f Tinted on your mindi. That 
you may know what the way is which you have to go, and 
what patterm they be which you have to imitate > think how 
much they were above things (enfitive, and how light they 
fet by all the pleafures» wealth and glory of this world. 
Therefore the Holy Ghoft doth fee before us that cloud of 
witneifts, and catalogue of Martyrs, in Heb^ 1 1 . that txm>nple 
may help us, and we may iee with how good company we . 
go, in the life of Faith, T^attl had well (ludied the c x^mple of 
Chrift, whenhc f ssi^^/ra/i^e im infhmitiei^ and gloryedonJf 
incheCroft, cobrbafc and liHifted in this world, (or the 

U 5 hopes. 



-^-^i^^w"*^*' 



150 Tim Li^ tf fditA. 



••i^WMFi'^f'^ 



hopes of «iHltefc«l€iiy»» a »(ar. vi»^d:. «c Vi. 5. 9, 10. And 




litatc in the lite of F«t(h^ \m lre<chir (Ullt>?f effi thfc tffXtAn «| 
hi$ fdlv^kn^ Hcb. 2.10* irlidfiiP9iftrMN^tf^bfV^ibf>5diK ro 
g/i»7 (Tevcn thofe whom hw. h M'f0Jham$d firtkff Mr SfetbrinJi 

fvfftfing : ciwreby to (hew Us; . ho W^* litlle Hrfce 'ftft ' bf ihcfc 
vitible and lc«fible««rpotetl tfaibg!», itt to %e' valued in com^* 
parifon of thubangs ihvifibk : md therefore a$ iMc Genital 
ml the fouldierft imlie op one amy; end milt tare in one m^ 
liiU\ (o b$ $bgt f$nBifiitk^ ^ndihty «4» art fanS^rdy w at 
^ ont^ Heh. z. iQ, i ivia* <Thobg^ that #faichir^ cilfed^Ai 
life of Faith in nr, icfavoA a highet title in Ghrift, zn^'hk 
faith in his Fathef, and cnn^ do ttoucti differ, and he tiad 
notliiaRyoftbeo%£rx, aUs uA wfis of Faith, 2t we flive 
who are finneti • yet in this we mnft foNow him n our ^ejit 
e](am|4c, in vatuuig things invifibte, and viliffiKg things Vi- 
fible incomparifoAof them. Attd thertfort Pin$lnUhJ^T Mm 
cmi6id wUb Gkrifii NtnrthfUftlthe, yeim^^^Ut Cbri^ 
livithin mi\ and%h%iififM*lnmlivtinihiftff9, Hive by 
tbiFaitbeftbtS^n iJf Gad^vfb^ kited mt^ and gaife biinftlj fPr 
i»?,GaL2,ao. . . . - 

jDired* $. Rmiwber.tbiref^rt tbn^ Gpd iftd Keavi^^ the 
Uf^een ibmgf art the fiseal tlffi ef-trme fitidh t Mndibin ^e final 
eiljeB is tbenobUft » a$id fto ihi fthfisif^t Hife of Fgifh, i$ ti ctffjf 
uf the wbele btart and lift frem tbi^t viftk and temfetaly tn 
things imrifibU and etamal > and mt enYf re c^wferX ^ in tbt 
4^ran€€ cfourpmnfergjivniitfsandfalvatien. 

It is an exceeding common and dangerous deceit, to over* 
l^ok both this ffincipal obfoft and priiiCfpal uft of the Chit- 
Qian Faith, i. Many think of no other objcAoftf, bat the 
death and ffighteouGiefi of Chrift, and the far don effin^ and 
the pnnife of that pardon : And <hd and Heaven they look at 
«i tfae objcAsof feme other common kind of Faidi. ^. Asid 

thcf 



Tie L^e 0f Faith. I5'i 

they thiiik of Kulc othtr ir/r of if, than <!o'ctffnfoh thfcm 
agtindthc gtxilt ct fin, with the tflumceoft heir JatfiWcatioy). 
but thtgrMAt ind frhcifgl work ttf f aith' rt; th^ "vrhkh is 
ahottt iisfin^l dljeS i, to ctriy up the ftml td (!?»^i and H^yin^ 
where the \i^orid,apfjthingi fediWey tre Ajk'tcfnfifim a quo^ 
and God^ anc^fbingft mi^fiblr, the trr^iifK/ ^i^ >^n»f r' And 
tbusiris iwitinconlfadjAindfion co/ii^iir^ 'jyV'^i'^ in 2 Car. 
5. ^, 7« And ih^ |Qiont(K»ribix ib made ond part of rhft great 
rfifc^, m Kfir^4 6« thiotgheur, and many other jptace$ : and 
thtM it is thjpt Y^o^- ifr ^arh fir bAi^re us thbic nutncrous 
exanoplcs.of-a hfcroi^Fmhy ts It'irai rxpreflcd in valuing 
things .un(ecfi,.;«f Qi^the.bcKef of tfhe Word of God, and the 
Vilifying of ihingsiceawhkhrftattd agaifift theTti. And thus 
Chrili tryedthc,Ai«hfBanvL»i^ 18. 12. whether he would 
be hisDifcipIc, bycaHtog timtofitdty Mndgiye tithe for ^ 
fcr the bofcs/tit 4 trtufuu in Hiavtn\ And thus Chrift 
mt)^%\}i^Mfiwgtb$,Crfif$^^dJienying our fMet^ iniforfakiffg 
mil fdf ^bim^ to be naccflif y in aU that are his Difciplet . An4 
thusi^4i/£dercribeth the life of Faith, a Cer. 4. 17, 18. by the 
cbntfiiipc of the world, and fiiffirring afflidions for the hopes 
of. Heaven : [F^r^ ear Hgjht wfftBim^ tphicb isiutfor a mmej,^ 
iporkstb fcrmfif4r m^^ ^^^c*c^^^ ^nd it9rHal tP eight of gl$ry\ 
wbiU V4(ioc\^Mtf i^tb^Jlhi^s wbicb arfpcHy hut ^t the things . 
trhichMteinoffiift; fortkc tbi^s t^icb gfi fern are tcrufor^f^ 
but th4 tUf^s »bicb are no$ fetm are eternMl'] Our Fditbis 
onr vidoiy over the w^rld, evenin the very rkrvre of ir» ai^ 
not only in the remote eAeft» for its tf^r£r and believing 9 p« 
f^i^cfa|s toGodand^hethingStinfern, ard a proporiionable 
recep bromthe things which itrrprir, if one and the fame mo- 
t jon of the Ibui, denointnatcd varioufly from its various re- 
fjptds to the termhmt adquem^ and a quo. 

Dircd. 6. Remimbtf^ that '4s God to be believed iti^ i§ th 
frincifsl €nd final ^bfeci ifFaifb 5 fo ihe \lndfipg of love to Qoi 
in tbefiulf . is tbifrmifalvfe amd effete tfFahb : And to live 
byFaitby i$bianJ0¥i (elhty andfufer) byFakb. Ta^ith mrk; 
fffgby Love, is the deftripfion of otirChriftianity, Gal, 5. 6. 
As ChfiA is the fTay to the Father^ ]oh, 1 4. 6i and c^mc into 
the woftd to lecover ApoAate trian to God, to hvc him/an4 
be belored by bim } (b tbt ttae ufei^fFuJI* )it }tfu$ Chrift, is 

to 



152 ^^* ^'/« pfJ^i^h. 



CO bic «s-U wcic the bellows to kuidic love \ or the harnitiggUfi 
uit wci£ of the (oul, to receive the betim o/ the Love of 
God, tsthcyAttne upon m io Jefus Chrift, and thereby to en* 
fltme our hearts in love to God agtin. Therefore if you 
would live i>y Faith indeed, begin here, and iirA receive the 
deepcA apprehenGons of that Love of the Fathef « ff%o fi l9Vtd 
the vpofU^ thMt btgavi kis only bigouen Se$iy tbst mhofQeverh- 
lievith in himy fi:uld^ct ftrifl}^ but kMvt ewcrU^ing lift lAod by 
thcfi; apprehenfi )ns,ftir up your hearts to the Love of God^and 
make this very endeavour the work and budnefi of your livct. 
Oh that ^naiftaken Chridians ivould be redified in this 
point ! how much would it tend to (heir bolimfs and their 
f€0ce f You think of almoft nothing of the life of Faith> 
but how to believe that you have a fpecial imereft in 
Chf ift, and (hall be (a vcd by him : But you have firft- i^nstin 
Wtfrl;. to do : ^ You mud fir ft believe th^t c^mmeH Ltve Md 
Cr^ferbeforciiiehtioned) Jtfibif 3. i6. a C^r. 5. 19,20.14, 15. 
I Tim. 2. 6. Hib. 2. 9. And you muft believe your omn infer eft 
ii^thk ^ (hat is, that God hath by Chrift, made to all, and 
therefore unto you, an ad of oblivion, and free deed of gift, 
chat you Oiall have Chrili, and pardon, and eternal life, if 
you will believingiy accept the gift, and will not iinally re)eA 
it. And the belief of thii^ even of this common Lwe and 
Grgce^ muft firtt perfwade your hearts accordingly to accepr 
cheoflcr^ (and then you have a fpecial intercft/ and withall, 
at the fame time, muft kindle in your foals a thankful love' 
Co the Lord and fountain of this grace : and if you were €0 
ingenuoui as to begin here, and firft ufe your Faith upon the 
forefaid conunon gift of Chrift, for the kindling of love to 
God within you^ and would account this the work which 
Faith hath every day to do i you would then find that in the 
very exciting and exercife of this holy Love, your afTurance of 
your own fpecial intereft in Chrift, would be fooner and 
more comfortably brought about, than by fearching to find 
either eviJetiei cf fardm before you find your Uve to God » or 
to find yout love to G0d, before you have l^Aouredto £et and 
txercife it. 

I Cell yoo, they aredangerousdeceivcfft of your fouls, that 
ftiU contradift chit obvious tiuth i that the true method and 

motive 



»— i— —— i—— ^*— ^— — — — ■ — ^*— " ^ _~J^_ 

motive of miu fhrfi ^itllnt to GiU^ uvuti not i» kt it- 
litvb^firftG$ds ^fttulUw t«iin but kj btlmvin^iutmon 
fmnm lite ami mtrty lo the geoeial «d ana tOn.tA umk 
DeioR mcntjoQCtf . Fox be that beljeveib Gtif htHti bmn 
^ii», and his Tpccial infcteA in Chrift, hefoir f^g Iwch iny foe- 
«al loTc to God, doth flnrully frt^t, andnot ^««rM. f <« tf 
fcy Gtds fftcidUove, you mc^ hit love of (mflse^x to roa, 
as a living member of Cbrifl i to believe this Woie ym iovt 
Godtialy.ittobcficveadaMeroailu: and if roaneaaon- 
Ij, Gods levt if itutttelnct^ by which, he 4ecr«eUi to. umIw 
you ihe objcdts' ofhii forcAid complaccncf, and (ol^idi6t ~ 
, ar.d Tave you i to believe this hefote you truly loveGtod» it 
to believe thtt which it utterly unknown toyoo, aod maybe 
61(e for ought you know, but is not at all teveakd by Qod 
and t he re f or c is not the objcd of Faith. * 

Therefore if you c^^not have, true affimpcc or paArffiHi 
of your fpecial mtctfa in CbriA. aadof yout fuAficataoo, ba^ 
fore you have a fpcdai love to.Qod, then thtt fpecMl lovenoft 
be kiiidlcd (1 fay not by « «««mi^ ^4th^ butj by a trm FtM 
io the Gtmersl hnt ami A^'MilMtcumiicd facfoic^ . < 

Naf , you unid not oiMy Viwfisft this ^oslkwi but aUb 
tt^ft have (b inucb klfmUJgf,A4t indeed yoa have k„ u yoa 
will have knowledge pf your fpccial imcaca inChrift, a«i the 
lovcof God : for np #d of Faith iwitt tmlyeitldaiee fpedal 
grace, which it not imincdiatcly aad intima^ m^^«~^^ 
with true love to Qpd our Fathct aad RcdecMi^ dndUhc 
ultimate objcd of enr Faith : tsLpceao yoa any fwtbct ' fu- 
ceiveorprovf^the Uooerity of yoox . Faith: it dcK ibaa «wi 
difcetn in ot with, iti, the.Uwe heae ipcotkHtfd. , For Jauh is 
not oiily an tA of thcjntellctt, but of. tb« Wjllalfo : . And ~ 
there is no rolitioij or^dnfeat to. tbii^« apy,^indMid^whieb 
.hath not in uthetrue^n^tufepf JUnrs; m4> lb« imeHtioa ig 
tbt «w*. .heinj5 19 otder^^Mlute^ hfffM vm i\tW9:tMt of 
meansi^hemf^dM'gjOfQpdai.ouf endi aiiiK>t:C«i»ftbebiB4 v 
that aA of Faith, wficlvietboaf Quifta^ the^hofaiaMwf m 

Therefore make this yont great ^nd fiwiitpal nfeof yon 
Faith, to fteeive dl t^ c^^ff eflioaa of Qt^ J^c it >Qm«^ 
•ndttei^to kindle mXoii alova. 1^ jG«d» that fisft the 
. .. ' X l^cid 



n 



r 



as 




Tbe'Lifeof FdHb. 



(jjieciil cme btkcfof Gods tnore common loire tnd girtce, may 
kindle lo 70U t fpccml loTc, itid then the fcnfc of this may 
illMt youofyotoff fpcttal hitereft in Chrxfl \ tnd then the 
tffirStii* of thtt Ijpedil intercA, may intreife your love tot 
oittcil higher d^ree : And thus live by Fail k in the work. 

DircdL 7. rM>»ff fimy nnittfiimi tPbgt tbat Fsitb it which 
jm m^ livt ly^ tnj^t m hU the fms («t kMft that gtc ifentidl ti 
U)if9y9U9 dfefMprwn h and tik; nt^ fomt farcth cf if for the 
Ckriftimfdft^S mf4hMk^ifit that it mvft needs h fevetMlfottt 
9ffmtl^ ^it hsi^cfeveral tijrSr y i0nd htmrkfn m to that dull Fki* 
hfe^kml fiitHty, vrtM wntld ferfp^ddcym thgt Fgitk is hu^ 
fmifmgkfhfjkslgaef thtfinl 

i« II yott koonf not what Faich \%^ it mnft needs be t great 
hindefaocc to you, in the f^ekjfigaf ir, the trying it, and the 
$lfi0gu. foftkpoefiofiemiydfe his nnutBlf^eubiis^ which 
work by ntfi^W ifKrlklitioo and necellity, 'without knowing 
^Kfait they mts yet it is not (b where the dioice of the rmiond 
ifffiAk$ '» aeccfiif y ^ (or it tnufl be guided by the rtafoning 
^coky. And thovgh unlearned peifbns may bavt ptd up 
Htfimdnce^Fskh^ itod other gncts, who ci|im>t defeie themi 
Ttttkeydotnily (though not perfectly) know rhe rlt9|g d 
fdjf^ though they know not the terms of a jtift definition : and 
■Udcfcd of Inowing fhr true nktarc of Faith/ will be Cm^ 
Inadcnncc co m in ufing it. 

. a. it is %wmMt{uhp€t whidi -wears (^akihg of^ ind 
towtt ate to b« osdet flood ikccording to the nature of the fub- 
jeft : theiefolrc^ Fitirib^is to be taken for a ntril get^ which 
ompaehesdeth oaany phyfical a^ : Such as is the ict of hi- 
iMnvgiiii or td^ffg fuch a man for my Phyfictan, or my Ma* 
Aer, 0f «qr Ttetbri dt li>y Ring. Even t>ur Philofophers them- 
ftlrcs Ifeiow Mt WfaM 46(hiMiifiditgH 0fhjfical Met $fthe[§ui : 
(Nay.theyiftnd^ igrced'Whetfiet its acts thouid be called 
|i*M^properly,or«ot.^ Nky, they canntJt tett what doth 
WMftas i te^f e an ^cf /mfty wheAicr when my eye doth at 
onci fee many wbida and letters of my Book» every woid or 
teicr doth iMk«%ttB«iy individefal acts^ by being fo maivr 
i4*9e€ts< yka4i#4b^ whether the |)ibt8 of et^ry ktrttam 
4o mtMlMlutrriHi«ftvldaalMt v iM Wkttd we ftalf here 



tm 



71l0 L^$^P4i$k. 



Aof. And mvA aU chcic f rifttt be conUarcd in oar Faiths Af- 
fmmg eo tk ttm^s it noe tut Faith (uiilcii mhm fiptrHd^ 
6omciic«cft) aiidc#if/hftiiif tofhcfM^i Miiithcract : Notit 
it one Fateh to^bcliore fhe pvomKr^ and anothcf tobdnft the 
pardon of fin, and ano* her to bclkTa fidvation« and another (o 
bclicTC in 6od» and another to btlieve in Jefiis Chrift % nor 
one to believe in Chriftasiour Rknfi>ai| and another at onr 
IntCTCcflbr^ and another as our Teacher, and another at our. 
King, and aooithevto believe Jii the BoiyGhaft, dec. Idctajr 
not but feoie one of thefe may beftparatedfrom theiaft, and 
being (o ftpirated may be called FsHb i but not the Cbri^imi 
F^at^ but only n material parcel of ir, which is like the limb 
of a man, or of a tree, which cut ofTfiom the reft, ifs dedl» and 
ctifteh' when ftpirated to be a part, any otherwife Aan L4K 
giGd(a ptttof the deleription.) 

The Faith which hath the promtfe offal? ation, and which 
youmuftHreby, bath t. Godfor the Prt neipe/ Rrve^rr, and 
hit Wifiuiiy br itt formal objcdi $. It hath Chrl^ wtA A$^\ 
pbi9^A Pftffltrc, tiid Af^ta, for the fiik-frmMtis. 3. ft 
haih the fis/>i Gi^jl by the diviht atfefttng openttons hcfere 
dcfcribcd,* to be the ftM and the c^i^frmt. 4. It hath the 
&me Holy (Shofl for the inrefw^/fxtfji^ of it. 5. It hith all 
tru^s otk/t^mn dmae ftvHaim^ and aH fo$d of J^nMM dwjut 
im^imhj his Covenant, to be the m^irulgemrM^ifi. 
<• It.hath fhe Cwintm^ of Grge$y and thr<holy fcriptnrcs, 
(and formerly the- voice oifChrift and his Apcftlea^ or any 
fii€h/j{«of the mind of Ood» for the itifinmmfalificiei^CMvfk 
of the obfcd in ^ cogniu : ' And alfo the inftmmen tal eficienc 
ofthittffi. 7* It hath the purcPrJlj^, Q^kifUfktf^ as he is to' 

be i^ wn and /««r4 MA^pive// ^^^ mi fnfMymH0Sui9$^' 
k9ih^fiBMlMmii^j^m€i9jft^wwtmM ^0^ %.. It hath the:. 
I^ord Jcfiis Qirift, cnfi^ly m di ctfemial t&him, as God and 
Mao, and as our Redeemer or Saviour, aroor Railfome, In- 
tcrceibff, Teadiernd Rules, for the nMfi f^ciff^y^ mUmt^ 
mmmdl tijdU 9. It bath the gifts df PJirdw, JoAificauon, 
the Spirit of SanAifimtlasi or Love, end ail Iht nceeflery gifts 
of the Covenant, for the nt^trMf ktvy^^djMsi And 
nU this is eftntial to the ChriMan Fsilh, et^en ^o that Fath 
irfaicb hath the peonaift of pardon and Alvatmn i And no one 

X a of 




"•^^ 



:i 

1:56 The iJ^e rf FMitk.^ 

^„^l— ■■ I ■■ ■ ■ ■■II. i— — ^— ^B^l^^i— y^^,^^^^— ,^^ ■» 

of thcfe ntift be totally, kft oac in clMTidiMi^of it, It ytni 
would aoi \m deceived. Ic it Hirtfw^ and not the Cirifiisn 
F#ar*/iC itixcbide my nu tffnnM fstrt: And if it incbuU 
jrpif, it is Ufidfik}: 4od iadecd ihtre is fiach » connexion 
Qfth^ob|e6b^ thattbefeeieiiopart (iamith) where there it 
aotthewibofr. Ai)d itii impiayiS aof oncfert oftheejfrrri 
fMd that is ncceflary) be rcmird. It is no troe Fairh, if it be 
not a true cnlnpofitioo of ait chefir. 

DircdI. 8. t^nt i$ m mMnrwty to kfam m^kMt tnu Fmib 
ky tkantfutf u mUitltMi ^^ Thmt Bapifm^ Cfi%fummg 

In Soriptfue phtafe, to ba a Vifufk^ itMUvir^ and a Ctri*^ 
Itum^ is all ooe» ABs ii. z6. Aas 5. 14. 1 1m. 4. la, U^nb. 
10. 4a. 8c 27. 57. I^kf^^s •dt «7, 3}. Acts a 1. 16. J^b.^.li. 
And to be a Bituver^ and to have fi#tf #/ (nr F^itb, is all one : 
and therefore to be a Cibr^jMs*, and to bsvt Fgiih^ is all one. 
Cbr^Mnky fignifieth either our )Er/l fMrr^^c^ into the Cht iftian 
Sutf, Off o>tr fr^grtfi m it. (As Msrrisge figotfieth cither lAc*. 
trimnfy^ or the Cci^d S$Mit coatittiMd in J in the lattev 
fenfe Cbrilfimiky fiftieth atfrr - than F^ib 1 for more than 
Faith it scosfTary to a Chnftian/ Bat in thef^^Mrrr Icnie, u 
ChriOiinity fignificth but our kec&mmg CbrifHAniy hy out 
€Winmi»k^ with God v (o Co have f^Hb^ jor'to be a Btlkvtrl 
and inUotnAfy to became a Ghiiflian in Scripture fenie, is all 
oici aAdtbesNtfl^arifsaeitjntMg it but the pr^c^<wt>f f ^fr 
Of CbftftUmfy : Not that the word Fakb it Hivn taken in n 
n#rrssvcr fcoic, or that Cik^llmfty^ as it is out hrart-c^enmif 
or ^jf/rnti containeth notbingbotf ^ifib, as Faith lajb taken 
in the nerrpn^ ftofe: But when Faith is taken (as ordina- 
ffily in^ffipruffej for that which is made the condition of 
Juftiticati09^nd Salvation, andoppofcd to Heathenifii), Infi- 
delity, Jadaifoig or the works of the Law, it is commonlf 
taken in this burger.fi»(e. 

Faith is well enough deftribad to thcin, that onderfland 
^idut is in^lycd, by theufiialfhorter defcnptioni as, thatJt 
ji MbelUiring ac^^ifm^jfCbr^^ mdulymg pu bim ts 0ir Ss-^ 

Gbry 0$ fr^mnd hy tbi titiemftkn vnwght by Cbtift^ and 
ffnnh Gf/i im tbf &vfnm$ 4 Gr^$ ; bit the rcafon t^ . 

bccaufe 



7U Lifirf FMttk. 1 57 



■*-?• 



bcciufc nU the reft is €mmiid^ tnd fo co be underftood.^y us, 
•s if St were expceA in words ; But the traewd iiiU definition 
of itisthii* 

7bi Cififii0n FMUb mbkh it tifmrid tflBtftifm^ and ften 
fr^ftlffd^Mmdkgibtkifnmfi rf Jt^t^miwtniGh^ificgiim^ 

MMtfHiSelkfiftbeCeJhi^ ^^^ ^ acctftM€t^^ ind €$nfim 
Mi$ the CfPnunu 9f Grset : fmftknUtfy^ ^Mtvifig that GM 
m fur CuMUur^ cut O^wr^ mr JtMkfy md mtr Chief uo^d \ and 
thdt ?rto Chrifi i$ Godandmsn^ ^urSmfmr^- mr /Un/awf, cut 
Ttscitr^ mid4Mr Mwg v ^nd ifor fir Uefy Gh^fi is tbt Sanaifiet 
•f the Church $fChrift : Arid itUsn urndtrfidndrng^ ftrious C99h 
fcffi,itstthhG9dfh€ Fiiikr, Sm midHpfy Ghpjt^ be my God 
imdreemdtedPmbif fn Chfi^^ mry Sa»imtr^ 0Hd ney SdnB^er » • 
njuJUiie nu^pmBifie me^ 0ndgMfi$mt^ in tbeferfeO kjuwUdge" 
^fGody Md rmurd cmfl^ctmst in Heavens ifibicb bettef Mnd 
cmfent wrombt in mthy the Wttd Md Spirit ofCbrifi^ itprntd- 
td yfmtbe VetMChy efGed ds tbc. cbief Revealer^ And ufm hie 
tove andtferey ms the J)ener \ MdUfon.Cbrifi eiftd bis Apofiles st 
tf^e Mejfengers ojGed > Mdupon tbeGc^l^ midjftciaSy the Co^ 
ven0Ht of Grdce^ ds $be infimmental ReveUaiM Md Vonstim it. 
felf: Andufon ibe msnypffid tpergtions tf the U^fy Gbofi^ ns 
the divine iiffdtibleattifidti^Heftheiniruth^ 

Leam this dcfioicioD^; and uodefAitui itchroughlf, tnd it 
may prove % more folid uleful knowledge (to have: the true' 
nature of Faith ox Chfiitianity thua nethodicaUy' printed on* 
your minds^. than to. read om .a ihou(and volunica in i 
rambling and coofu&d way of knowledge. 

If any quarrel at this dcfinitipo, be^uft the Ibuifdatipn ii 
not firQ (ct down, lonly^tcll hioa that no Logicians do judge 
of the Logical order of words by, the meen priority and pofte« 
riority of place. And if any think that hcie ii more than evcry^ 
.trucChrilhan doth underfiand and remccnber, I anfwcr, 
that here is no more than every true Chriftian barh^ trw 
hpovrledge of i though perhaps every one hare not a Know* 
kdge fo methodical, ^plicite aind diftintf, as todefioe Faith 
thust or to think fo diftinAly md cleatly ot it, as others do^ 
or to be able by words, to express to another^ what he bath 
m real coKeption of in himfelfk There is fir A in the mind of 
muacoQcqptionofthep^jrfiror Jkfkmr Cbythofe words oi 

X 3 means 



^M 



tmm^^m^im^l^M^tm 



159 The Lift tf Ft^k, 



iOta 



ineuis whKh introdura ic^ and tntr» that vrr^MM mnam^ or 
inmgri m^ri^ which n a idiiihsdar conception ot the matctr in * 
the mould of fuch notions as may be cxpreit \ and nexc^the 
vfrintm cris^ the ^oxi bl motith cxprtflfeth it. Now many 
have the concepiioii o{ cb< m^ttr^ long before they hare the 
vmbum fWiifiigOr logical nocions of it : iLnd many harf the' 
v&fhum ivr«*ff, who bv i4ie^tant loogue are hindered from 
or^ cxprcAiona > and in both, there are ikittt degrees of di- 
Ainttncfi and clcattxtft. 

Dircd. 9. Turn n$t flgh Goftl V^Urim info tbe Fbil§* 
fcifkicdlf^ikriti ^j vfrsnghng swdit-mwldcdrn'ms n$r f^ig^u 
yjarfehisdfgf ne^ npii^Wymr tfifes of Fakh^ Ti^ntw ttrmf 
stn€9i^jry^ mhiAsrtmtinA^hobfScfiftufiu 

I do not fay, if/r noitermt idiieh are not in the Scriptares ; 
for the Scriptures were not written in Engli^ : l)or do I per* 
fwadc yon to ule no other irfrttirs thin the Scriptures ufc > 
butonly that you u(e them not as nett^jty^ and Uy^ot too 
great ijjtt^ upo« thrnf^ I confcfs new Herefics may give' 
CKcafion for nem mmds (m$ the Bifliops in the fir ft Counccl of 
Nm thought : ) And yet as Hilary vehemently triveigheth' 
agaiaft making new Creeds on fuch prctcncei^ and wiOieth 
no fuch pradicehad been known (nor excepting theirs at' 
Ni'rO kciufe it taught the Hereticks and contendett To imi- 
tate them: and they that made the tbptdQreti^ might hare 
the like argpt|>ents for it at thoff that mide thtpvnd^ and 
he knew not when there would be any end 1 fo I could wi^i 
that therehad been no new notions in the Doftiine of Faith, 
fb much as «/ri i for the (ame reafbns : And effecially be- 
caufe that while the litft inrenters do but i(/^thcm, the nent 
Age which followath them, will hold them ncce(&ty, and Itjr 
the Qiurches communion and peace upon them* 

For inftancc^ I think' the word ffitisfadion^ as uC4 by 
the Q|thodoX) is of a very (bund fenfe in our Controversies 
againft the Socinians ; And yet I will never account itnectf^ 
fgry^ as long asit is not in the Scriptares^ and as long is the 
words [SMCtifici, Rmfown^ frict^ ?rofitunionyAttpna$€m^&c^ 
which the Scripture ufeth, are fuU as g#od. 

So I think that [imfuimg Chrifis Rigbfiopfmfs to ffr] is a 
phrife which the OithcKlox uft in a very (bund fen(e : And 



tilkeX^^F4ifif. 159 



ycx IS long u ic ii not uicd by the Spirit ot God in thc-Scri* 
pturcsi 4^ there arc other pbnles enough,, which i« wcU^ 
or bct^T) esfmis the Uue icnff / 1 will never hold it nccef« 

. Soaiib the ryxiom and phrafcs of [^Faith hting tht infim^ 

and [tkdt Fmtb julHfinlyonfy #i it rtctivtik Chf)fi$ Mod, mr 
Chrijts Kigbticufitifiy at Cbr^ m s Prff|^3 Itka Fsith is 9iih 
put fhjficdl 0B : chat it if only in the UMdirfidm4if^ » or Mtf 
in themt'y thatili pnfyji^^yingaaisliecufubincy, grufiing 
M Chriltfor Juflificmon-^ that it is , mt mh ^Qi^ bm m t^fij9i 9 
f ha.t #V dSf JfFaithfautQm^ MnJ^thai oh§ ms m j£f, snn tbt wnts 
mkkbPMfxcbidefbfrcm our Juftificafm^ and thatta oxfect^ 
* Jvjtificatm^ by btluvkig in Cbriftfcr SMnct^Mtim^ or Gbttfica^ 

Jndge, or By Kefenthg^ 'or Loving God, 0r CinrJfi, 4U our ,Kor 
diomtf, or fyconfeffing omrfins^ Mndfrsyingfor tgtdon and^Ju* 
fiific£iiony&e. irtor^ct JuftificMHon hyWorkf^ mdfo to fat 
from Grsco or trui jMifi^ahon 9 that bo tlf0$ wHefcdft tbh fer- 
fitcieiis txptotmct^ J^h^cMonhyfPvrl^, mufl hn^ wbat that 
one act of Faiibis fy whkb only we nn ji^ified, dndmufi ex- 
yect JufiiScdtmby i$ onfy roUtive^ (that i$, not by it ae €ll, 
biit by Clrifi, fey Comt) or n an Inftrument (kf QtheriJ 

Many of thefe Aflerttons titftmicms efrouts\ moft effifacni 
f0lfi\ and the beft 'o( them are the uftneciffary inventions of 
niens dark, yet bufiewits^* who condemn thi^iyowbDodnnf 
by their pradite^ and (heir pradice b^ their Do^brtne i whiM 
they cry up the' fufBciepcy of the. Scriptures^ bindery dawn 
other .roens additionf^ and yet fo larg^y a<|4 cbeoK 

liivci. ■ ' : 

'Dired. lO. 7nkf hteiltfi fart its anicmtndingstetfftyou 
to.laylb muob upon tber^binotUn 'tr doctrnun 'tf fiaiA^ /ss tot^ 
irjjl witb ibefc aUne as irUe tbri^nh^ j ^ui to takl « ^^^^ Of *- 
nioti^yilteadofibe UfeofFditb. ' 

ThisdogtfiaticalChrifti^niiry^betteth inaaythoiiGiii^s into 

Hell^ who would T^yrce be kd To quietly diithcfi if^hcy 

knew that they arc indeed no. pirii^ani . J^ ia ptdipary , by 

the adfaBtagct^oficiucit 109, and convafct m<] . tAiehcUi And 

^ ' ^ • ' • ^''^ ' books, 



iT^ 



l6o ^** Lift^Fkith. 



bookf) ind ttudifi, and cbe cuHomc of fhctimet^ and the 
coiUnccnince of Chrittian Riiltrf, and for reputation, and 
wofldlf advantage) &c. %6 fall into right ojpinions aboot 
ChriA, and Faith, and Godlineff, and HcaTcn \ and f cnactooC* 
ly to defend thcTcin dirputingi \ and perhtps to make a trade 
of preaching of it t And what is all thir to the favtng of the 
foul) if there be no more? Andfet thtca(e of many Learned 
Orthodox men, is gtcatif to be pitticd, who make thit i 
means to cheat and undo thcmfeWea^ which ftonld be (he on* 
\f wifflom and way to life \ and know but lictle moxe of 
ChriAitnity 9 than to hold, and defend^ and teich Ibund Do- 
drine, and to pradifc it fo far as the inttreft of the flcfh will 
givithemletTei I had alrooft faid, fbfar astheflc(hit felf 
will command them to do well, and Gn it feUforbiddcth (in \ 
that it may not dilgrace them in the world, nor bring (bme 
' hurt or pontfhmenc upon them. 
** Direft. II. Sn mtany orlrr Grsces agMtnfi Fnilik ^ 0s uif. 
ing djtiU^ bit At kono^ng of ont^ h a dimiwit'un of tbi ho^ 
Piof/f pf the eibcr : But lAour U fa the mcejfdty and hmr^o- 
$^m cofffefftf of of, 0nd tow st centributi to tbi common 

tnd. 

Though other graces are not Fartlr. and hare not the cftce 

proper to Faith % yet every one isv conjunA in the work of 
our falvation, ardinourpIeanngandgloiifyiDgGod: Some 
of them being the concomitants of Faith, and feme of the^ 
its end, jfo which it is a means ; Yea, oft-times the words 
"[Fgiib and 'Repentanco'] are afcd as fignifying much of the 
fiime works, the latter named from the rcTpcA toiherrrifi 
from mbicb^ and the formes from the refpeft to fart ^ tbi 
arm to mbkb the foul is moving : And F^rrib is oft taken as 
containing (bmewhat of Livi and Vefin in it i and he that 
will without any prejudice and partiality fludy Tsui where he 
oppofeth F^ftir and ff^orl^s^ as to our Tufiification, (hall find by 
his almoft confiaut naming [tbi frorks of tbi Lspp^ or by 
the context and analffis, that indeed his diicf meaning is to 

Cove, that we are )uftified by theCi(ri|fimK^/i^fS7f,andmttft 
fdtii by it, and hot by the Jemifh^ which the ai^vafasies of 
CbritKanity then pleaded for, and rrufted to. ' . , 
Oireft. iz. Sntta tbi betpt of Fsitb g% if tb^iu sgdaft 

" Fiiil*! 



TheXife.ofFaitk,. 1,6 h 



Fgiib \ hut HtideffiMd thtir fntral flacu and cffiea^ imd^ uf$ 
thimm^r^lj. . / . 

Do not liktf thofe Jgnorapt filf conceited Heiccicks^ who 
cry out, [Ij^ ubyBclifi4f^^4mdHotkjf nifeming, 9r Bjditkig^. 
or Htarinz Sermons^ pr ty ffsyvng^ pt hy (•fbtgri^ ^ 0t by 
Jibing gt^^ tb0t fPt ^e'ju^iptd » ^d tberefore it if by Fiuib m^ 
ly tbiU tpc artfdvtd^ tbifsmt tpbicbm fifffieient ftr f«r jFii- 
ftificMUny bifngf^ficiinthr WfLlyMtien v f^hg tbe JufiifiU, 

equaty gfcfibtd to faith mthm tbi mathi ff ^f^^ ^^tm by the 
^p^fiU*^ f^^ we arc jufliHed bply j^ Cich a Faicb» «sii cmifed 
by Gods lyird^ and majaiaincd abd^ adluaCp4 i>y Htofitigy R$ad^ 
it^^ MiditMtm^ Vraytf and ^Actam^nXt i and as i% accompa-. 
okd by K^tntamc9^ and mriith by t^t^ and ia indeed the 
beholding of tbofe invifible and^ glorious motives, which may 
incite our Love, and let us on gpod works, and obedience to 
our Redeemer/ And he that by ncglig^ce omitteth, or by 
crrour exciudet[i any 9nc of thc&, in |^Xif<r •#/ F#fiib» wiU 
find that he hath erred agiinft his.ownintereil, peac^ and 
comfort,if not againft bis own (alvatkm^ And tlut he might. 
as wifely have difputcd that it is hif eyes only that msxfi fee his^ 
way, and therefore he may travel without his legs. ^ 

Dircd* f 3' tnks bad lefi a mifcmceU sf tbi certaiMlpf rf. 
feme Simmon thihftfbicAlOfinkm/jhittid tnakf y(M fisgggr in 
tbifi Articles efF^th mbicb feem to contrsdiOtbem. ' 

Not that indeed |uiy ttulhs can be contrary one to another: 
For that which is true in Philolophy, is contrary to no one. 
truth in Theotogy': But Philosophers have deceived them* 
felves and the world, with a multitude oCuncertainrics and 
faUiticsi andby ftrainingthemtojfubtil niceties^ and locking, 
them up in uncouth terms, have kept ihc common people 
from tf ying them, and underftanding them » and thereby have, 
made^ it their owm prerogative ixpbciteiy to erret ttxd ihc[ 
feoflis dutymt to centradiet tbem >' but t^ adjoufc that errour 
as profound parts of learning, wl\iGh they cannot underftand., 
And then their condufions oft go for principles which muft. 
not be gain&yed, when they are perhaps, either falfe, , ot non- 
finle. And then when the^ meet with any thing in Scripture,^ 
which t^ofiTcth thcb opinioiu, the reputation of hunune. 

' 'Y ' folly 




rsuk. 



„^„. MptfctliewtUoMofCM. Ihm gifvm 

foa dfcwheie fomc ina«iice« about the unoKwfiiKty oMh* 
fiwt: TheyknoiriiotwhttGflwr^witiii «h«T *»«» k«w*r 
k s oof wh«t arc tlv trM principla vA dcmenw of »xc 
bodiai nw what if the troc*ftf«nce betweea uwBatef ul 
and mataial fiibOancefl \ with an h wadterf ftfch Hhe : And yet 
Cmbc e«>ed, that we flioatd facrifice the moft certain n^f 
txuihs, to thm falfc or uncertain ofelefi fiiKwifiona, whiA 
is the true reifcn whjt r«il faith, CoL a. 8» >, lO. Br»«re /<# 
•» iMii jftji/ >Mi thMigh nihftf^y, t*i vikn dtcta (not troe 
PhiJofophy, which is the true knowledge of the works of <3od. 
but the win moads which every Sed of them cnrcd op) ^f**^ 
tki trtu^uH 4 mtm (that i«, the opiniots of the Mifters or 
their Sed») tfiir tbt rtOimvas ff t*# «;•'■».*«« *•* ^ 
Cbrifi I FtriH km dwetttk si the iuhuft *f r** GoAttiMtfy j 
Mi ye sre eemfktt i» him. See AB. 17. i». It »« e*|^ "Jo 
is the kernel and fummaty of the Chriftian Philolophf } «^ 
is thcidbre caHed Jbe Wifim ef God, i Cer, 1 24, ja both 
becaufe he is the heavenly Teacher of twe Wiflon), and be> 
ciufe diat true Wiflom confiflcth in knowing him. And in- 
deed even in thofe times, the feveraJ Seds of Philofophers ac- 
counted much of each other* principles to be erroneous', and 
the Phitofophers of thefe times, begin to vilife thetn alH 
and withall taconfefi that they have yet little of certainty to 
fubftitutein the roomofthedcmolilhed Idols ; botthey see 
about their experiments, to try if any thing in time may be 

found out. >....-- 

Dire A. 14. EfeeiOy tghfhtti Lftymhe tbeMtedt^tt ^. 
ielity^tytbeThmmietHs Met4j^fie*l1>taritu^ ef tb* ntctfin 
ifGttb rhjfiealfrtd^trmhibigfrmttum m the firftut^ tMft^ 
U tbt being »f evert saimnMtwtl mid free, m t»fy m mn 
afttonis, but tlfo ts refpeBwefy md emfarttheljf mtmfidm 
it ^jeO rttbtr thsium tbtt. 

I add this only for the lamed, whioare as mndi in danger 
of Infidelity as others > and will uft it to the greater in|ury of 
the truth. I will meddle now with no other reafons of my 
advice, but what the rubjcd in hand Mquiretfa. ^ U God an» 
■id do thus prcmove and predetetmine the mind, ^"^ J^' 
ttMUK of every lyw in the wotld to c»«ry lye r<*' ■?«*■"'* 

■HBOOdj 



^m 



rbt Lift ifFaiti, t6| 

kUkood) which erer they did amcdve or fpcak, there wilt be 
Boccrftinty oftbeGofpcl, nor of any Dtviiic RereUtioo tt 
aU: Scetngallfttchcrrrjfi^ is rcfolTtd into Gods IVii^Jrjr : 
^t G§ircamm fyf. AndGbd (peikethnot to oi, by any 
but a cvoated voice ; and if he an thus predetertnine ocfatrt 
to thofe words whidi are a lye, father Aan to the contra^ 
ry whidi are trae, there would be no certainty, but he may 
do fo by Prophets and Apoftlcs : and let them tell yoa what 
they will of the greater certainty of hffirstions Md WrMfl€t\ 
thaai ol fTiitUftmmstinu^ it will be found upon tryal, that no 
man can prore, or make it fo much as probsble, that any 
ia^Mation hath more of a Difine Caufation, .than fiich a pre* 
movng pvedctermtnstion as aforefaid doth amount to > much 
Ub fo oauah more, as will prove that one is mote certain 
thantht other. 

This DoArine therefore whkh undeniably iCwhaterer msy 
k wrangled) taktth down Chriftianity, and all beliii of Goi 
or nno, is not to be believed mecrly upon (uch a Philofophicd 
oonceit.that t^try ASim is b Wng^ Md thmf^nnuill m si 
Ht €ireimftMC€s he ^smftd ty God. As if God were not able 
tomdtta facnliy, which can determine tti own tomfstinm 
0tt toihismther than to that, by bis fiiftentation, and aniver* 
fUprecaufttJon and concourfe, without the fitd predated- 
mining premotion : When as an AAion as fuch is but a nroifaif 
«nMi i and the comparative exercife cd^tt, on this rather than 
on that, is but a aiswi vtl citcnmfh0tU midi. And they leavt 
no worii, for gwrnims dutrmiammj beeaufe that tutur4U iri 
MMNMrsMidoui all the (amething fcqually to i^midfn) 
without it. 

mumMmd iy iht me^^ary hihtf af siit MSfler , mid whH Hn 
mwld W9tddbi wMom m^ md hm much you e$»ect vmrfthes 
fiibttkmd: And thm thkJIiJInm mmk smre Miffu dmH 

Tbottgbfin hath made the world fo bad,, that we may fiy, 
AtitJimmmo fyms^ that is, decaitfol vanity, and little to 
be trufledi yet the honefty of thofetfiat are more vertuoo^ 
Anhfaalpfo fartokeepvp the honourof veracity, end the 
ftifli^falMftoflyimi ihatthtotnlhoittthe wortd, a j!^ ****^^- 



?64 



The Life ef FMth*^ 



^1^ 



K- 



dilgrice^ tnd truth in fpecch and dealing iS: well fpokep of. And 
the f cmnants o( nstWAl honefty in the vroifl, Ao do ftr fccoed 
the true bonefly of the befi, that no man is (b ^ell i^okcnOf 
commonly in the world, u t man of ctath tod tfufitnefi, 
mhottlford'is hii Law and Mailer, and never . fpeakech d^-^ 
ceitfully toan| : Nor no {nan is (q commonly ill fpokcm of u' 
a knave, ai he that will lye, and is not to be trafted • In • ip 
much, that even thole debauched Ruffians, who live as if they 
laid in their hcarrst There is no God, will yet venture their 
lives in revenge againfi him that (hall give them the fyi. Per- 
)ups you will fay, that this is not from any veituci or natu* 
ialLtw,ofhoncfly, but from common intereft, there being 
pothiflig more the interefi of mankind, than that men be tr qfty 
to each other. To which I anfwer, that you oppole things 
which are con)un6^ • It is both : For all Gods, natural Laws 
arefbi the intereft of ounkind, and that which is truly moft 
For ottf good, is madeinoft our duty v and chat which is moft 
our due y , is moft for. ouir good. And . that which is fo 9iuch 
for the intereft of noankind, piuft needs be good : If it wore 
not for credibitiiy and ttfifinffi in mcp, there were no living in 
bmilies % but Mafiers and Servants, Paicnts and Childrai. 
Husbands and Wives, would live together as enctniei:. And 
neigboufs would be as fo many tHevts to one aQOchtf ; Thgpr 
could be no Society or Common* wealth, when Piince and 
people could put »• trt^ in one another ; Nay, thieves them^ 
fives, that aK not to be tniftcd by any others, do. yet 
ftrengthen themfelveaby confederncies, and oaths of ieciecy, 
and gather hito troops and armies, and there put truA in one 
another. And can we think that GOD is not much more to 
Jbf trufied, and is not a greater hater dtfytt and is not the 
Jfountain of all fidelity > and hath not a greater care of the iii<^ 
taeft of his creatures > Surely he tba,t thinketh that God is 
a ^isr, and not to betrufled, will think no better of any inor* 
tal mail or Angel (and therefore tiufteth no one, and is very 
cenibriotts^ and. would be thought no better of htm(cl( mnd 
therefore would have none believe crtruft htm; For who 
would be bcttcf than hit God ? . 
; £ktt^.i6,Cfi4idn4iptlfiitViWkyfng^ 

Fot 



Tie Ztfe^f Faith. 



For it is nochiflgbot his three Efleniiahti^i^ or Principks^ 
Fotpcr^ ff^ifdom and Gopdntfiy ai they are ^^Kprcded in his 
Word or Rcvclttiona, as congruous to hismifi» and to tbp 
mdttcr expreflcd. He chat neither wanteth kf^tpMg^^ (to 
knoir what to fay and do) opr Gocdmfi (to love t riitb, and 
hateall evil) nor Pcifp^t to do what he pkafe, and. to make 
good his wofd, cannot poffi^ly ly<'y bcctiift cveiy ^f is fot 
wabt of oncy or> more of thcfe». Htk* 6.18. lUm i. 2. Aod 
there as it is faid, that bi cannH fyi;>9X^d that it is, imf^ffiUe j 
Co it is called, s dogging ef bimftlfy if he could be u$faubfut^ 
2 Tim. 2. 13. Ifm bilievc mfy yet be (AUitb faiibfuly and 
canm denf bimftlf. 

Direft. 17. "Exneift Fwitfcmiei m tibofs pr^pir . wor j^i, tn 
Vfihkb ftlfandfenft sre meft denyid and Witcme. 

Bodily moxioos arid htoifs whi^ we are opt ufed to, are 
done both mskfljftdly^ and with fMf^ If Faitb be not mmb 
ixetiiftd in its w^are, and vicwkus aAs, you will neither 
f^m its flreiigth, nor find it to ba Arong^ whm you. come to 
u(e it. la is not dieeafie and common ads ofFaidi, whieh 
^ will fer ve turn, to try and fkfnffbtn it. As the /ife. elf ftnfe n 
cheadverfary whichFiritik muft conquer y fo up ic much in 
fuch eonfUcts ^nixMguefiSf if yoa wcnild Bod itftretig and nft- 
fut: Ufeitinfuchacrsof iMti/fe^rJanand felf-dif^$i^ as will 
plainly (hew, that it over rukth (enfe : U(e it in fatieme and 
fijoycing in fuch Mfefrngi^ and in c Mfenrifimt in fo low and 
crofs a Aate» where yon are fiire that ft flit and ftnfe 4o not 
contribute to your peace and joy: Uie it not only in giving 
fome little of you^ fupeifluities, but in giving your whole 
two miteft, even all your fubftance, and fehng dU Md giving t$ 
tbefotr^ when indeed God mikethit your duty ;. .At lead in 
forfaking all for liis fake io a day of tryal«i . F^ith never dqch 
work fo Uke it felF, fo clearlyi fo powerfully, and fo com^ 
fbrtably, as in tlnCnftlf'Sii^ing ttd evtwcming efH^ when it 
dothn6t work aloncv. without the help of (oife to. comfort 
us \ but alfo aggi9ififfuft^ which would diicourage uf« ^j^ 1 9* 

mifcA. . %i^Xۤf,M cci^tmtphffrvgtiofi 0/ Gods cmeerf^ mtk 

I ."■ Cor u Iffiiid bcforei^theic ire tiitbin hs fii5J>4emonHi 

■ 




./ • 




idOTiof God, MfmccfCS) nmckf^ rcipirds nd pu* 
nkhmeiics, due he whidi ivcU wotkccli theoi^wiiliuyc madb 
IkIp in the mtiBtiioing and cxeraftig hm briief; of chc cvw* 
haW '^^''^ - E^dilly the godly, whohftvcthtf ^Jpirjr 
there wOftuiig, whidi b indeed the wayfedy «nd f fr^ge , mid 
tm^ of Me eternal, nOr. i. aa. ac5. 5. £fiM^ 1. 13, 14. 
Gtf/. 4; ^» 6. Rfiw. 8. i6» 17. Thcee h fo ouidi of God uA 
IfMim in a true Bfdiewen heart, that (u wc fee the MooQ 
and Stan when we look down into the waicr, fo) we nay (ec 
nrodi of GM and HMani within n, if the heart it (elf be 
fhrougMy ftiidicd. 

And I muft add* that Exferitncei here maft be caitfbllf 
itcQitded : and when God f aliUeth prooailes to 11% it maft 
not be forgotten* 

DivaA. tf. Cwviffe nm^ wkk thtm thM limt hy Fskh^ 0nd. 
fmJ^tbik moihitMudc^mffnsfrmttitkmpwftni. 

GonTcrfthMhacranrfbrming power. To conterle widi 
them that live dl bf fn^, and fliew no other dcfiret , or |oyef » 
Or forrowi, bat what «re fetched 6oin fleflily faifibk things 
ia a great tneam to draw ns down warda with them. And to 
eonverfe with them who conMiie in Heaven i and fpeak of 
nothing effc fo cmfwt^^ or fb fnmffyh who fhew ns that 
Heaven it the f^ce they travel to, and the ftite that all their 
Kfe dotfiaim-t and who make little of aH the mmts m flcHty^ 
fMku or fl€0jkres of the fle(h % thia much cooduccth to make 
til hctvenly. As tnen are apt to learn and ufe the langtiage, 
the motivea, and the emptoymcnts of the Coontry and people 
where fhey livev (b he that i$ moft Amtliar with (Mi 
ulheby F#ffift,uponthingiatjfiBen, and take Godtpromift 
for full Iccnrity, hath a very gteat help to learn and Iht that 
life himfttf, HeK 10. a4, 15. i Unf 4. 17, 18. Fkil. ;• 
»o,ai. 

Dircft. 20. Fffftr mitk9mmffft ^tktMi^s mf^en^ mI 
f 1M( mt af « to^ eMimtfurr mthmvmUh m 1mm mh 
tkmBlntfMntim of pm ehmigf. 

D^Mi thingi, be they never lb great, do hatdly move ns : 

As in bodily motion) the mover mutt be oontignottsfi Andtt 

. wxftnftt aic not fit to apprehend beyond a certain diftanee \ 

feournrimbdlbtrf finatCiand hatefhcir boonde ind man- 

fiirc; 



y 



Tke lift ^Fmtk. 



fittc •*. And fin h*th made thcoi much iianower» foolifli ind 
Slot f-fightcd than they would have been^ k ccrrtinry of dy* 
iag at hft« IhonM do nonch with us : But yet he that boheth 
to Im iinigonearrti, wiB the moie hardly live by Faith ro 
Hcarcn -, when he (hat daily wasteth for his charge, will have 
eafily the more farious andcffcdual tfioiights of the world 
in which he mull live ocxti and of all (he prcpmtioos neccf* 
City thereunto i and will thcmort eafily dcipife (he things on 
earth, which are the employment and felicity of the fcnfuiT, 
CoA 3. f, a,3, pkiL i.2csai,22,23. i Cor. 15. 3 r. As we(ce 
it in conftant experience in men, when they (te that rhey muft 
prefently die indeed^ howflight then fit they by the world } 
how litde are they moved with (he talk of honour^ with the 
▼oicc of mifth^ with the fight of meat, or drink^ ot beauty^ or 
anything which before they had not power to deny? and 
how ferioufly they will then talk of fin and grace, of God and 
Heaven, which before they could not be awakened to regard > 
If therefore you would /ive by faith indeed, fct your (elves 
as at the entrance of that world which faith forefeeth, and 
live as men that know they mgf die to morrow, and certainly , 
mufi be gone ere long . Dream not of I know noHio w manK 
yeara more on earth, which Qod never promiftd you ', unltfi 
you make it your bufinefi to vanquilh fai(h by fetting its ob- 
l<4s at a greater diftance than God hath fa thenru Lean 
Chriflt warning to one and alt, 7« watch ^ and u be almaifi 
fM^, Mark 13. 33, 35,37. 1 Fee. 4. 7. Mar. 24; 44. Luke 
I2«40. Hethatthinkcth he hath yet time enough, and day«^ 
light before him. will be the apter to loiter in his work or 
Journey ; When every man will make haflc when the Sun i§ 
fitting, if he have much to do, or far to gp. Delaies which 
are the gfeat preventers of Rcpeintance, and undoers of the 
world, do take their greateft advantage from this unground- 
ed ei^cdation of long life When they hear the Phyfidan 
fay. Me is a dead man, and there is no hope, Chen they would 
fun begin to live, and then how Kligiousand reformed would 
dicybe^ wbereae if this foolifli eirour did not hinder theot, 
they might be of the fame mind allihetr Tlvcs^ and might have 
iheadonc their work, and waited whh defire for die Crown ^ 
ud Aid with Pm/, Fir Imp mw. uadyt^hi ^ffara, $ni tht 

timi 




, 68 The Lijt of Faith. 



U0€ tf wy d€f0ftuf4 is St bjgidi I biLvi fought 0^gwd fight ^ I 
bMvifmifhiimfG^wrfi^ Ihavt^ ksft the faith t benceftnb tbm 
kUid up fir mi a Cf9wn ^f Rigbt€9ufntfs^ t^hlcb tbi Lwd 
tbc RightuUi JudgiJhaSgivtmt at that ddj ^ and not t6 me •»-. 
ly^ hut ftbtm alf$ tbst Uvt hit of fearing^ 2 Tim. 4. <, 7, 8. 

And fo much for the Gemral VireBUns to be ob(crvcd by 
them that will ^e^j'F4f rib; I only add, that as the Wjdl do- 
ing of all our paiticuUr duties, dependerh moft onthecoiv* 
mon btalth imd [wndnefs of the foul, in its fiaie of pact \ To 
out living hy Faith in all the particultr cifcs after JnfiiQccd^ 
doth depend more upon theie General DireSions^ than on the 
f articular ones which are next to be ad joyned. 



CHikP. r. 

An Enumeration of the F articular Cafes in mhieh effeciaty 
mufi he nfed. i . Horn to live by Faith on GOV. 

TH E General Direftions before given muft be praAifed 
in all the Particular Ct(es following,or in order to them : 
But bcHdes them, it is needful to hive feme fpecial VireOims 
for each Cafe. And the particular Cafes which I (hall inftancc 
inartthefe; i. How to exercife Faith on GOD himfclfi 
fl. Upon Jefus Chrift : 3. Upon theHilyGhoft: 4. About 
the Scripture Precepts ind Examples : 5 . About the Scri- 
pture Promifo : 6. About the Threatnings : 7. About Par- 
don of (in, and Juftification : 8. About SanAification,and the 
excrcifes of other Graces i 9. Agiinft inward vices and temp- 
tations to adtual (in : 10. In cafe of Profperity : 1 1* In Adver- 
fity and particular Afflidions : iz. In Gods Wotfhip, pub- 
lick and private ; 13. For Spiritual Peace and Joy : 14. Foe 
the World, and the Church of God: 15. For our Relations : 
it. In loving others as our felves : 17. About Heaven, and 
following the Saints : 18. How to die in Faith: ip. About 
the CQBUM of Cbrift to ludRcnen'* 



< . 



rittiV 



, TULife rfFai^, 169 

« 

COD iibotbclie ob|€d of omkf^wU^ij at he is rtvcikl 
inNoiuft^ md of oor Fniri^, as he it rcvcakd in cht k9fy 
Sctipwrn. Heisrhe/fr/l and U^ldbjtAbfoatFsM. h k 
Uftmmst U kfnlf^ him thi •nfy fmr O^^md Jtfm CfMfi 
wpbm bi bgtbfefn. Te hli$v$ in G$d^ hflm$ €lf$ mm%\ was 
Qififis ordet in commanding and anfog Faith, Jch^ 14. i • 
Seeing therefore this is the principal part of fdib (to IptiP 
G0i^ and Sve vf&n him, 0ndu bimj I AmH gttt yoa many 
(though bh^f^ Ditcdlions in it. 

Dm A I* BihMthc gUrms MJ^fuft HmmftrnHms sf tbg 
Being of the Vtuy^ in the wbcUfrmm afnuhtfiy and ifjnumy im 
your /elves. 

Thegrcit argnment from the EjfeO to theCiOi^, is on- 
anrwcrable. Ail (he rjfi/r^ and derived J^lNg^ in the world,' , 
maft needs hive a titA B eing for their canfe : AH ifstlan^lii* 
teltMimzitdVoiitiouy MFmer.WiflmmdGeidmfi, which 
is cauled by another, doth prove chat the canfe can have n$ 
lefs than the totaUffeft hath. To fee the wir/<and to know 
what a ntm is» and yet to deny that there is a.6od> is to be 
mad . He that will not know that whidi all the world doth 
more plainly preach, than words can poffiUy e3qprc6» and 
will not know tht/eife of his own Being and fnamiity doth 
declare himftlf nncapable of teaching. PfrL 14. 1. & 49* 
11/20. I/j. I. a, 3. It is the greateft fliame that mans onder^ 
ftandingiscapaUeofy to be ignorant of OodfXCer. 15. 34* 
and fbegrcatcA fliamc to any Nation, H«/. 4. r • & d. 6. As ic 
is the highcft advancement of the mind, to know htm, and* 
therefore the (iimm of all oar doty, Piw. 2* 5* ff9f. 6. d* 
a CItin. 30. ai I la. 1/4.11.9. aPrr.z.ao. ^^w.i. ao^aSJ 
9eh» 17. a* 

Dirtd. 2. Tbefefnri tnlffmitbi Being nnd Ferfeetieeis if 
God, fef fnpeffitnctnrei and €enih4imt, nehkb mny h ttjed^ 
nndmndebem io ibe inierejt ef Hkeffonfis\ ha mf be greateft^ 
$knrefi'y fnrefi trmbi^ next re tbe kfneledge ef ^r ewn Being 
entdlmOHtim: Andtbm wbicb a eiber (mleefi.mttbefee^ 
ymtjrgfi ^fenfe) mnft be tryedsnd reduced te. 

When there is no right niftM or. order ofknowledge, there 
is no ttue and folidknowkds«- ft nd^nctim, and not kf»^ 

Z ing. 



mmm 



170 rhe.D^/ef FMth. 



ing^ CO begin ic the cop, and co Uy che foundation laft, and 
rtdiMTthihgiiMrcaiA nHhitfii iisocMa«. And U is no wSAtt 
dwi of Athc JAl^ «rfio argoe firpm chck tpprehcnEoninrodlcff 
tMnttf, a^iiArthe Mi^ or Parfcdbotesof God. As whea 
tlicf %^ i;fl^ii ii MiMr mM ^Al tkt ^mfU^pffrittii ly £•<. 
gid^9t9i% Wc^tir, My(ilrji|ifmMifiw pitfai iifif t«i« tfo di. 
iiMraf hrnin i ^ptitWrf^iry m^tfry MilMfMMtft tfJsd^iWMKr 
M(^f(d^)(iarfF,ir4i^ W<iiMM<»ffcr#«rrfr; Xktnfnt GU i^ 
HmftffMly ffU^ mflfrtffitk^ifi^ miplt^md fmirfid m 
hUpv0fmtm <f thtutfrlJL] Thaistfour to the method of 
af0uiil»Shcit» MfMlk tt> ttacinae their bUndasfi. That G$i 
mfifftsfy g/iU^ ia pm €$tfH$0m : Nothkg ia most ctrtaia 
than that he,who tt thecaufeofall At dtm<d g^odmfi \n the 
wkalf IVilWi6» ta«ft haf«(aste]ch ot aore than all faiinair ^ 
SMiii^^hcicfetethatHiMStt^iidKinh, andaU thki0t, bsac 
l04)«idi«ra mtncfi t»$hk 4mK this is the fmmJmm^ and. 
j^tO'b^kUkMdswiaanMircfKftioncd, nor toy aigoiMtir 
biini^!a0BkiAic. Ht all that foAly caa be laidtgaibft tr» 
moAhcA mimt^wntk^ fiok^Aat whi^his tnove obftnce. Sac^ 
iflg thca that ita»flMI ccsiatft by/nifi, that calaaaitics asdf^ 
•fitttate tauthe^viorkt^ a&A toJefy OBrlsiB.'Jthait tiiare is » 
a$i, yfkoiBmiOtptMkAlfgKAh it mufl Msdsftlfew that 
thcfttiaouc^Mfm^yifiaiifiatiit^aid that iooie Qthartaofe 
ofcTilmift^Kfbdndour^thanaiiyiaipe^MNQDfai the<hiaf 
good. SataatotheB^isf^ofthtng^adlOriirintHeworMt 
Ufall^wcth not Ihit tiifmuA be as fW andiM^aa^thehr 
Mahir mdObaeiaciur > is. hiialtff : nor vat f art^ i%pai mm 
fyeffbftin iffttftsanji othsn. Beoanfe it sMiinot the Cftsa** 
mia porpofe when he taade the arosU^ tp maha another/ 
ODd» that Ooold be equal with hicafiir (for rais h^imtf lU-t 
lags and Pnfrflinffy is a coatfadiAion J. But it was his.wi!| 
to impriot filch oieafinrdi of hiao#n UmocA andxsMUtades 
apoDtheaaamrss, and witbfnchiiariety, atltis wifiloto ^nn^ 
(ttvft \ the laafeBsoi»which^iare^be9onl.oor ieareh : Thr i>i*i 
liiV Agency, as it is io ims^tha iigcat, is fmMt r Bar the 
afrer hath tbotfe meafkiaa. afgwdncfa arilkb ha wias rsiei|k 
j^cafcd to communiiatr. 

Aflidas>|pi?afiv€Byaa thMafc 
•yngdiacimitt feaolaiiM'b^ aoiionaoa 

^ " acddoiiav 



r ' 



-«« 



7hi Life cf Paitk. 




accidents ^ _^ __,^, ,,^ «»iw«u»« 

ui UlotfactiottaoGn : Sohh wit nay catSOL vidi thciAac 
^aiag of rnvvf pbin coiHliifioM : fiat he um ft$lm^6tL 
who Oith, tbtrt is m Qti^ or dootectlk of hit ^Mii bcok 

and SfdiUmM) mtiim ttrm him fci«» MvMMi/VMilS 

conccPttOQ, isOcadof God s Aad you waidrf»afthiiQ. aadi 
liringh»md«wittothft«ndiiiQBofth«cM«iMe. And yet t» 
doth ■DCloUowthat wehmmroailuittof lun, o» dwfi^ 
UAtnuOowi GoAwnatt^etUki oranftbcdiaiU? 
lof tfaai>we]naaiiot think or talk of God atalL Bat we. 
owftifMk dTiuBMaoidin^io tlM faigM Jiocioa% whidiiM 
«M boitow linm ^aoUift pott of "^t IwMr i conMiMft 
QiUk dMkthqi fK batboBOiMd I And tteftAnAikTS 
tiU vnrCQaHl Manr« aodifift » far toAer^ <Md ifteitlM^ 
whifib n.^eiftait cDntj;thttthai«vUch«.tiM«ftft4Ml> 

^:?*7?'5.'"'y:'^"*'*' And:ft» ilia (infill- 
pttifoii of darker; imlMkiaK) ««»4Mw/«»tfatiM'Mvtf 
m^in*if$fi%HaajL «fi rie.£«rdv aiid -ic is<a iUitthircMi 

»lSfe?^" '^**» -«^**?^ 

ttmti^' tfMwft fii^M.Ar to., di|bM«r. Mi-tnL^^ 

"ftMCfdfOqjIlftft, ■ 



sg4» iiiiiW|«%Pii»tiphimM,Jaid jd.«* #iifc«a« 

Ipn^iinwtpmfT^ wd thm xad a^ aU a«.Ui£dimi£ «hai 
JSSS?*'*^ i. tbwin«ci$ ja 6«ltoigh)tMi«m|itai>a*tt. 

Za it 



17^ 2*« Ufrpffmtb. 



tthtihdoocbcc«rccn fhe<jfoek «ii4 Lttine Churches, and be* 
tmtPBk chofi called Orthodox ud Ctrtiohck, itid mmj 
duoii^ tht world that hate been immbcfcd with Hmcicks ^ 
k wpold bc^coo kr^^ • fubjeft for our (on09f androiiapUinffs. 
Dircd. 5. Ahhw ffifmftmm cmricfaiis im enqmri^ intm^ 

Mi mJI < 4gf m rmlmg sud tmfindmg Mgdk^ $tbirs uf$m 

Iris fid to •bftrve abiwdaBcc of icMiingly learned mcs, 
who are poled iti the fmalkftcrmttit which they ftndy. yet 
talking as coniidtntly oftheunf^jwchible things of God \ yem 
and raring a# forb^y and voluminouAf againA all that con* 
ttadid4hcai, aa if they had d^t in the inacccffiUe li^r, 
and kaew.all Aemder of the ai^s of <Sod> much better than 
they know thenfch^s, and thcmotiGHis of their own minds ^ 
orbetterthtti they can anatomize a Wonii or a iMttft. They 
diac wiU notprtfume to fay, that they know the feorets of 
thfbr Prince^ or the heart of lavy of their n^fighbours 9 fca they 
that' pcrceiare thctdifficulcy^of ;knowfn^ tht: tatc' of a mans 
a3MDbfiMal»:becatifet)0r hearta.ivetanAtfze(:. ihyiiAtfi, and 
Qmftbo^gktfc &> wmMm and ODdfifcii^-c/r. v. (giveiyoiiro 
met, a 'S9kime.xif.0i G$dt catdftUni; tL.ii r (h^A be no 
k6 than hercfie to quefiion rthe: y^ri^r 'of ar^ fartql it. 
Thiy: can tdl yon what Idea's arc iii the mind oi God» and 
jnnvfart Gir^Cf thay lye v and how thofc Ueits. / t thi; fame 
niih^gad Apvxti tUng^ that arr chanijecLt ^^}' things 
paft» and prefent, and^to come h and. what finu^iH^'Waiffoql- 
CtaniatyV u in the Idea of * Godt inind^rYi>ey<a*teflme^iQ 
w^bMf 9940f he i^iiswffi things, and by what ^tMi\ \xA whie* 
cherjiilinre emr jagrnri are taown to'hiifi^tatheir cjm/ei, or 
mctia^ -irrr^e, or in^ their coix^Hcf^ in itert^y : They can 
tell what Decrees he hath iibout Xtf^Mn is: that fach m- 
iMB^aUnsrhave faith giVe» hhA^Pthlt^mifiitorcf things 
poSUaihalbait bar* 4liatf(Ai4iat)dorbea plaM, orVbeaft,^ 
■or any othf r man, sor rolled by tny ether name, dtc. And 
how all Godf Decrees areindeed but One^ and yet not only 
nocOBceivibly immerotis, but tile Drdef of them as to ptiority 
andpofbiikiiy^ iit6J}aexabtl)^d*fi^d'inddCferid«i.fh^ 
tothsidotiimcqtcf jdNiity tttd)^ce; A< to^^ ta^ en 

tell 



^ «A 



^*mm 



Tht L^e rfFaitb. , I73 



tell yott, whether he htn » real pofitiire Decree* di,u t^^u 
entr, oronly.ifn^nft«r<i» qi only ilr fr^prj^ ftrmffi^up $vmr 
tus^ I €. d% mm imfiJiindo^, i.t. dtnpi sg/end$ » whethet mn 
ngiTt nec4 aii4 hate apofitive %A of VolKion or Nolidon tn? 
f ccedeaf > Though they know not when they hear the found 
of the wind,, ctthet whence it coooeth, or whither it goetht 
yet know they ill the methods of the Spirit ; .Th<y know 
how God u the fifft-ooovet^ pte^ctefmincth the motions. oJF 
nil Agents^ mtoral anc) free, md whether his bfluence be up* 
on the cflence, or fioilty, or z6t immediaccly • and what (hat 
Influx if. Inawordt bow Tolttmiiipufly do ^ir^y iiiri^rv ir^i^ii. 
ftlhytPwis mthM hj^wkdgif As if they had never rad 
<3odiltfge cxpofiulation with Jsi (^%icQ») Pcut. 29.19. 
Jbeficrn tUttgi hiUnguafotbeUrdwrGadf hut thofe thi»g$ 
phkb srefiViMtidf umo u§^ md to &ifr children frrevn^ that wk 
m^ d9^t thi wofis pfthh Imw. Even an Angej couU fay 
CO Mamsb^ Judg. 13. liB. Why ^skjfi tbou tbm ifter wy 
n^m^ fiiingitispcfit f No man bgtb fan God at any timt^ 

f facing ) tbt only htgmm Son^ tfibo is in $bo bofimt of tbo 
tub^hit batb diclmtdhimi Joh . 1. 18. And what he hath de- 
jclared we inay Iftow : Biit ^ow much more do thcfc men 
pretepd lo^jc^pi^t ^Imi* aver Chrift declared ? But ^bo bab 
Iffopn tktmini ifj^^ Lord^ arn^bobatbhun bis CmnfiSori 
Rpn. is*34«^ 

; Etidfn Vita ie Dto loim perieulsfum : Even things that are 
frtieiboaldbe ^okcp of . 6o4v not pn)y wit^ Ytvotwcc^ but 
with great $mm : And. a wi(e inan will rather admire and 
«dore^ thao boldly fpcok whi^t he is not certain ia tvie and 
fongrums. 

Uittdt. 6. Lit ntyoosr kiuwUdg^ of God bo fti^Hal'^'ycn 
moro frsSUat tban W ^^W kf^sPUdgo i and lot not ym 
tbou^somtuftGodsVamoinvain.. 

If i t be a JEjo to ufc td^ or unprofitable words ^ud elj^ecial* 
ly to take CbdsNaoie in vain V it cannot be (imlxldls to !bayc 
idle unprofitable thojogtits oX Goi : for the sbtugj^s are the 
operationa of the mind it (elf.. There is no tbottgbt or jurtonp- 
Iri^rwhith ever coi^eth into pur mmds,' which j. Hachfo 
peal Work fp do i,fn4^« Is fop and p0itfuU to Sql it, is 
the kwwlc^'fad Uibug^ts which we ^ve of Qpd. T^ 

* Z 3 ' * ' * very 



m 



174 The UJ$ rf 



J ffciiof itioB of the (bttl CO his Image, sod tftnsfbniiiiig 
it into the Divine Natttie^ muft be wrought hciebf : The 
tkHtgf^i of tMfnfidm^ matt filefece til (mt comndiaiiig feU 
ly^and bring out (ball to tn ebfelute fiibniflien ud Abfcifilkm 
to his Ltws : The knowledge of his G^Jkufi^ Bfofr caiifii nil 
tfui i^mg G9oJktf% in us» by poffifflng us with chnhiglieft bv« 
to God. The knowle<^e oi his fdmtf^ maftciufe^boih our 
confidence, end our feu : And the imf^reieofOode Atfffiblitcs 
nnift be4iis Itntge on our fools. It is t ^moiOB' f andCftueJ 
oUer?«ttG» of Divines, that in SertpCurr, worde^ of Gd4 
which cxprels his lCff#wl^d|{^do imply hit will and aftdione : 
(iUhts kfmbig tkt WiCf ^thi tigjtfnm^ ffgl. a. 6. n his ap^ 
frovine and loring* tt^ Arc) And it is as true, thit wordt 
of onrl^tsw/eii^e olGod, fliouU all imply aftAton towards 
him. It is a giievous aggraTatio» of wModlinefi, to he m 
ttsrmd ungfidfy niao : To ff^fjf to igii w G»4 Mif dmj^ kim 
ii^ 99fksy vtwg alwrnnAlt smd M f Htd um^ md Ufnkmt t# 
ivcryffod wsrC f though as orthodox toil iready ia^josd Wtfdr 
at others.) Tffw i. 16. 

A thought of God (hould be able to db My tkhig uptm tlk 
fbttl. It (hould partake of the Ommft^iWCf injIL poledNoii of 
the bleftd Objcft. No creature OiomU be able to ftind-befbic 
tiim, whtn our minds entertain any fcrions thouriifs of IlinB, 
and conTerfe with him. A tbona^tof Go4 fl)oira anndiitatc^, 
all the grandure and honours ofth^ world to. ot-, andafiHhe 
pleafurcs and treafiirta of the fleO % tnir all the power of 
temptations ; what fervency iti prayer > whf ^ ^neftnefk <sf 
defiief what confidence of firithf what hatred tiffin? what 
ardent love } what tranfjporting }oy > what conQant patience 
(hould one ferioos tboti^t of Qod^ pofiH^ the believing 
holyfoulwith? - 

If the. tkint I^f^M become as much tm with th<iai4ct- 
flanding, as PMtaar and other Platpnifts thought » ot if man 
were To fir fNurtakcr of a kind of deification, as GMe^ isA 
other Oratorians. and 3f mdinBhri rfr BnsMtifiar^ Bithgi^n^ and 
othce Fanatick Fryers think, furely the knowlec^ of Qod 
(hould raMe us more above our ^fitive defiite and ptffiofif» 
andmUK,usa ttioif^ excellent ib(t df pet^i^ aqcl it (houM 
aukeusaoiklike^thoftUcflUrpitila. wboknow^ mora 



I . w* 



Th Life tf 90itb. 175 



•as^ 



thin wt on cat tin w^ U (honld be the he^imiki^ of wr demtl 
IHe^ Jnm 17. 5. 

DircA. 7. Bjr FitUb dtlivtr up yff^felm$0 GO J), ms yem 
CrtMfor^MdyntrOmiir^ tndHtttp him m tk^f^ tint^cnu 
tisfiy 0t ahfobmfy Us ^nht. 

The word [GOD'} doch figBrfieboch God$ ffftatef, tnd Im 
three grtgt Ke/jf Join unto htm , mA iMtake hioi not for««r 
Gedy if we tike himnotisinthtfeDiviifvRrtoiftx^ Thett^ 
fote Odd WDuM have F^ri^ to be exprefled at oav Mcvant 
mto hirChQrch,. by B«^ykr \ brcaufe a belietiiig (bal, doch 
^e»9eT $f Ufi^ to Ged: The firfl and gteaftft woit of FmM^ 
if t<> tnfctus tincerely into the hdy GoTenant : In which rhia 
if the fiift fiarf ^. that wc tnks Gulf^f em 0»mr^ and nfiiwuf 
a/at CArts tahhn, witbont eitbet txprcG or implicit vcftnrcv 
« thofir thititfe JkfUt»efyMs ¥00.' And though thefe wofda 
^ne by any hypocrite ^i€kl3f Spoken, yet whfn thettiing k 
really done, the very heart of^n is broken : For a^theApoflit^ 
ifaith/Hf tJ^jir i$ leUmd is freed fremfm^ Rm: 6. 7» Beaatife a 
dvad tnnvhathttofacnltief to do^tvil : So we nmy fty, Nefiiit' 
if rr/jfTifrito God as ^miiXfeb&e Owmf^ irfireed^ fironn fin v be- 
caofe ne^at if nottftir fwir, htth nothii^g whidi ffhffiywn ^^ 
and therefore faatftnofhingtomfifeiiatefroifi hisOamer. IP% 
^e mt tmOvm^ msti^fhmghmth-m prke C^»frieh if ihfe 
iecotid (itteof Godf propriety in m)«nd therefore mitft tk^ 
fifie Ged m Mfy and fffirk sthiktghk^ rCor. 6. 20; 

And from thit ile/4irJoii faith wiU'fetditkindantMi^Ia-' 
tioti, fodnjj^ ilhay that by cfii/ff»r, andaiot only by evf^fMiM »t«e 
abfotettfyfaif) finll undoubtedly ht Imed^ «nd ^wnd^tji^ a« 
%U Own^ and ufcd and provMed for as M e wm \ He wilf n^t 
Aegleft Mr iwif , indtholeof hiffannily, who will take iM' 
Co be wot fir than Inlidtif, if wr do fo, 1 7fm.^.%i 

Dtrrfti 8. ^y'^huO^iMheteifympiveiuendi neym^^ 
mtmgt takhr^ wM m ibfilm H^fiMm h inltfe^ mdhn^, 
emd^iffiitLgm. 

Thoudi Y hare oftett and more largely ^dhen of tirtft du^ ^ 
tierinottiet^^lRreaMef. B ttdft notliere tOMllf omit Omo,. 
wiMtI^korthae?iW^ Ai G^i, #liklh aAiirialtf ^mM^ 
tRhkrthem. ftftaMmwsatftffooKflr, attdptiMetott^i^ 
teii^ Eeith^ WHirfi fhftfictb it hath Kfr objaMmrfr^MfSii 



n 



,-^ The Life ofFaitk. 

Mni fsrim v^wd that it hach nothing to do with God ai out 
S^VfTMign Gwvrnwr : And it is tM Urgi a dcfoription of faitb^ 
which oMkith jfiitti and formal a^dinif « to he a part of it : 
As NUrrisff it not €9nj¥gslfidi thy and daty, hot it is a Cove* 
aant which ohUgtib to it i and as the Ojtir ^fAtegismt is not 
a /«riM/ ^Mtn€9 to ihe Laws^ but it is a covenanting to obey 
themv and u the hitiog or covenant of a ftrvanr, is not dii* 
tngfervkf^ bat it is an entriog info an s(/jgeri#N and ftaed 
fervice: SoF^irandourjirjl Chwifiimuy^ is not Ari^Iy br- 
mai obedience to him that we believe in, as fuch : But it is 
an entring of our lelves by covenant into an MigttiHt and 
ftai of fiiture obedience, fi^b hath Gods precepts for irs 
objcftstf truly as his promifes: Bat hia«wii ReUthmn our 
Kmg or RfiUr is its prinoary ob|eA, before his frec^s^ Hrf. 
13. lO* PM 2* 6. & 5. a. & 10. 16. 9c 24. 7, 8, 10. 6c 47. 
tf« 7. ft S9- i8. &.I49* a. Kev. 1$. 3.. i Tiwsiib. i« 17. 

Dired. 9* B^ Fstk iieifmUig^ GOV m ywn t^A Bi- 
n^tMif^ firm him jmbsvi^ mUmv^ Ibm #1 tib^^ w$rtbtbt 
bmfbig : Aniaccwtaigfy liviin s iifmJUnci 0m him. 

Fsitb taketh every ppd ibmg as a ftnam from this inex^ 
bmfiii l^ing^ and as a tokgn ^ kve^ from this UHmegfurMi 
lAve. It knoweth a diflerence in the mum and mgy of con« 
veyaoce* but no difference as to the fiwntain > for all that we 
teceiveiscquaHyfrom the lams originaU though not lent to 
usbytbefiunehand. Faith (hould not take or look at Mny 
good abfiradedly, as fepatatcd from God » but ever fed the 
ftreams as continued up to the fountain k uid the frmit as pro* 
cceding from the tree and roots: RemeoJier ftill that Is 
doth tUuminate you by the Sun t and he doth nourifli you by 
your food (fot you live not by bread only» but by his Word 
and blsffing w<l it it ^^ that doth teach yoa by his Minifteiv^, 
and protsolf you by his Msgifirates» and comfort yon by yg/as 
friends: You have that from one, which anotfier cannofgive 
you \ but you have nothing from any aeatore whatfoever t 
whkh is not totally from God : for thou^ he honour area* 
fates tobe his Meflengert or Inftniments, the benefit ie equal* 
ly froq» himi when he ofeth an Inftrument^ and when he uletb 
none, ttw^ him we haye our Brngri and our Comforts^ and 
^ . nl( 



i 



I 



i»— •■ 



TU Lift of Faith. 177. 



lU cheinciDt and hopes of out WclKbdog » and chcicfoic out 
depCBdincc muft be abfolutely on him : The blefliogi of tte 
life,. and of chat to come h all thingi which appcttain to life 
and godltners, ar#fhc gifts of his incompteheni^Ue beidgnity. 
For it is natural to hini) who is infinitely good» to, do good^ 
when he doth work ad extras though wken to communi* 
catC) and in what various degrees is tree to him, i Tim. 4. 9. 
U't. 6.93. ft Vtt. \. 3. PM145. t4, i5.fc 146. 7. & i8.$o. 
I Tim. 6. 17. James i. 5. ^4. 6. Jit. 5. 24, 25. 

Direft. 10. By fdHhfn ytur ^c md hmri mefi fixedly 
and divoUdty $n COV^ gs your mltimaii end (mUd is pur 
felicity^ and much men.) 

Betakeihnot God for Gsd indeed, who taketh him not 
as his tdtmnaiend: Nay, he debafcth God, who placing hia 
filicHy in any thing eUe, doth cleave to God but a^the memss 
to fach a rcUcity. But to make God oos^f^^ ^^ Umpful and 
ntc^ofy \ but not to dream that this is the higheft reipeft 
that we anifl hare to God, to be smt felicity. To love him, 
and to. be beloved by him \ to fUafs tnm^ and to be f leafed in 
him, is our ultimate end i which though it be complex, and 
contain our emnftUcity^ yet doth it, as infinitely fuperemi- 
Bcnt^ contain the coinplacency of God» and God as the ob» 
)cft of our Love, confidered in his own infinite perleAions : 
For he is the Alfba and Omega^ the firfl and the laft \ and ef 
him^ Mdthftugb kim^ dndu^im are at tto^s, Roao. 1 1. 36. 
It is the higheft and nobleft wotkof faith, to make our own 
. Original to be our Eni^ and to let our love entirely upon 
God t jnd to fee that we out felves are but worms and vanity \ 
capable of no higher honour, than to be means to fltafe and 
gloiirie God t and muft not take down God fo, as to love 
him ooly for our felrcs. And he only who thus denyeth him* 
felffbr God, doth rightly Improve felf-love, and feck the 
only exaltation and felicity* by carrying up himfclf to God, 
and adhering to the eternal good. < Cet. 10. 31. Luks ^4* 3}* 
Ito. 16.25. Mjrl^S. 35. 

Direti^. 11. Vifiingmfi^ tbefe RelsSims efGed^ but divide 
tirw mf 9 much hfs fet tnem in any effefisim te each 9tber \ and 
remember thai the effeOs ef them alar e maraelrufiyandhmme* 

niettttymint'f bnt undnided. 

Aa The 



2! 



rtfe ti}e df 



Tht effcAs o( Gods Fnrfr, arc alvaics the tSk€t% alfo of 
\i\sWifimmA his G^odnefi : And the dfc&i of h» H^ifdm^ 
itt il Viits the eifcctf of his Gtrodnrfi and his Pasrfr : And the 
cffccrt of Ms G^odnefsy ire tlv^aits the efTcfetsof his Poinrer 
ind hiiWiOocii.Tlic cflR cts ofhis PtfWfmf^ff on his rational fub^ 
jccts, arc al waits the effects alfo of hi J Gf>vernincnt and Love ; 
And the effects of his Govtrnmtnty arcalwaics the effects xl<- 
fo oPhis Dommibn and Love : And the * effects of his hovi 
as Brnefiictor , ate mlfeares the Effects of his ly^kinim anil 
Government. Thoirgh fomeone trincifUy mi ibnae oaeRe- 
UticH^ may more minently appcif in one work as others do 
in the other works. Vijfofal is the effect of Profriety \ but it 
is alwiies a Kcgulgr and Lt^ving difpofal of the fubjccrs of 
his Government. Legiflation and Judgement zxc the effects 
of his Kingdom : Bat Vminioyt and Lovt have a hand in both, 
till RtbtHion turn men from fnbjection: Glorification is the 
higheft effect of Love : But it is given alfo by our 0»ner^ ts 
by one that may do as he lift with his cwn \ and by tur ^over^ 
nour by the way of a RetPordy Mat. 20. ij. 2T/»«. 4. 7,8. 
Mirr.a5. throughout. 

Direct. la. Efftchlfy^letF^tb unvailto you tht face eftbt 
Goodnefs 9fGod\ amtfet that your thtmghtsf^ it be ntitbn fglfe 
nor hvf i but equal fs jftwr tkiugbis ^ his tower and VtUer^ 
fiattdmg. 

1. As our lofi by (in^ is more in the point ofGoodntffy than 
of Power or Knowledge f The Devils having much of the two 
laft, who have but littlei>r tiofhing of the firft) fo it is the 
Co§d9fefs of God which muft be* more ftudied by a BeUerer, 
thin his Power or his Wifdm^ becaufe the imprefs of it is 
more neceffaiy to os in our lapfed ftate. 

2. They have falfe thoughts of Gods Go^^nrfi^, who make 
it to confiit only ot chiefly, in a communicative inclination Md 
\xtrtiy which we caU Benignity : For he was as Good from fitek** 
mty, before he made any creature, asheisfince: And his 
Goodnefs conddcred as effential in himfeif, and as his own per- 
fection, is infinitely higher thtn the confidcration of it, as ttr- 
minated on any Creature. Man is denominated good hotn 
his adaptation to the will of God, and notC?^^ chtefiy from 
his adaptation to the commodity or wiHoftoan; Ainl tfilby 

do 



-^Xfewff&R 



llhM«wa 



*^do therefore debate God, and dcifie hii crcttui^ . w^o mtk^ 
riiecieaturc the ultimate end of COD and it f(lf^ and not Cto^ 
the ultimate end of the creature. And tbcy might ai well 
make the creature the Beginmng al(oof it fdf and God : (And 
yet this (pttji(h notion taketh much with many half-witted 
Novelifls in this Age, who account them(cWcs the men of 
i^geouityj 

And they have al(b filfe thoughts of the Goodfufs of God^ 
think that there is QOthing of communicative tmignky iq 
it at all. For all the good which God doth, he doth it fronq 
the Goodnefs of his Nature : Thou art good ^Mnddoefi good, P(al 
1 1 p. 5S. And his doiftg goodi$ uiually cxprefled by the phrafi; 
of i/i'^g ^Aod to ritfm : Ibe Lord it good toaS, P(al. 145. 9. 
Ffal.25 8. &S6.5.. 

Objcift. But ifcornmunicaiivf Bemgutty he natural to Cod a^ 
tie Ejfential Govdnefs k^ fbenbemufi, §0 giod pci mddum na^i 
tUfat^ & ad uUimuin potential 9 and then the world was froni 
Eternity i and as good a s God could ni0kf it. 
. ^91 fw. I . Tt^ofe Chiiflian Divines who do hold that thiQ 
i/niverje yifdiifrom "Eurnity^ and (hit it is fufoe^ as God can 
^al^ it y do not yet hold that it was its wn oTiginal^ but an 
€tem*\ emanation from God, and therefore that God who is 
the ^<giMiP9j^ of it, is the ultimate end^ andetcrnalfy ard vo- 
luntarily, though naturally and neceflarily produced it fot 
irim/<^, even for the plcafure of his will:. A'tid thcr Jore that 
Oods EjfeHtial ISoodnefs as it is in it felf^^ 1$ much higher thai> 
the .(ame as (erdiinatcd in, o( produdtive, of the Uoiv^rfcl 
And that do mixt bodies which do erirf C^ interire^ ^tc gene^ 
rated and corrupted, were from eternity > and confcaucntly, 
that this prefcptfyBeq^e called the irorU, which ii within our 
fight,; was not from eternity ; . But that as fprina and fait 
doth revive the plants,' and end their tranfitorylifc j To it hat!) 
bf eh with thefe particufar (jfdemes > the Jdmplcr ^nd nobler 
parrs of the Uoiverie continuing ||^ (anicT And they held that 
the world is next to infinitely gooa\ and as good as it is poflfible 
to |)e without htiii^ God \ and that for God to produce ano- 
ther. Qod, or an infinite good) is a cpnt^adidion : And that 
all the bafcr, and pained, and mi(erable'. parts of theworld, 
VchfinJI^eQivefytotheferftaion of tbevfbole^ though not be(^ 

Aa a i« 





The LifeafFsitL 



in tod CO Chcm&lvcs i (As every nuck and pin in a wardi 
if ncccflary as wcU af the chief parts.) And that all things fct 
roeiether, it i$ bcft that all thiDgs ^eas they ure, aiul will be ; 
Bur of this the infinite Wifdom, who feeth not ooly ibcDc 
little parts, bat the whole Onirerie at one petfcA view, is the 
fituft Judge. 

z. BQt the generality of Divina do hold the contrary, and 
fiy« that it is natural to God to be the Alfuffident pregnant 
good i not only Mc to communicate goodncfi, but inclined 
to it^ as Cir as bis perfcdion doth require i but not inclined to 
communicate in a way of natural conftant neccffity, as the Sun 
flnnetb, but in a way of /ikrtjp, wkir, apd in fo^bMt itpees he 
fktfHh ^ which fU^vt9 is guided by his m/Enirr Vniaftinding^ 
which no mortal man can comprehend \ and therefore muft 
not ask any further reafon of the firft reaibo and wit\ but 
fiop her^ «Bd be fatisfied to find that it is indeed (jsdk Wit 
nod Kesfm^ whidi caufirth all things whm and whgt diey 
arc, indnotothcrwift. And that God hath not made the 
UniTerfeasgoodtnit (elf^ as by his abfblutc Power he could 
have made it : But thatit isM to be as it is and will be, be- 
cause it is mod fuitable to his pcrftd fTtS and fFifdm. And 
this anfwei feemeth moft agreeable to Qoda Word. 

And as you muft fee that your thoughts of Gods G-intfs 
be not UXk \ fo al(b that they be not diminuciTe and low. As 
Sfto knowledge is more nfifiil and neceflary to us \ fo nothing 
is more wonderfully revealed by ,God, than is his mAAU 
Gooinefs : For this end he fcnt his Son intoflcfli, to dtdarc 
his Lo?c to fheforelorn world, and to call them to behold it, 
and admlffe it, J^bn i .8,9, io« & 3. i<. 1 fobnj. t. Rev.ai.j. 
And u Chrifl is the chief glaft of the fathers Love, on this 
fide Heaven 1 fb it is the chief part of the office of FMb^ to fee 
Gods Love and Goodncfs in the £ice of Chrtft : Let him not 
ffcvral his Love in vain, at fo dear a rate, and in a way of fuch 
wonderful condefccnlion : 'Vbink cfhis Goodntft^ as equal to 
his gf i^nefs : And as you fee hl%greg$mfi in the frame of the 
world 9 (6 hisgdsier/i in the wonderful work of mans Re-? 
demptiontnd&ilvatson : Let Faiib M$ldktg G9d in Ckrift^ 
and daily thus gtzing on hvtg^dnefi^ w rgtbn tgftmg jT, mti 
piling on ir» bi the very fonun of all your Religion and 

yoor 



Tk€ Life ffFsitb. 



iMMMW^MMMMMMlW 




your Utci. This is indeed Co Ihfi ly FaHb^ when ic wttrkfth 
by thtt L^ve^ which is our holincfi and life, . 

Dircd. 13. L#f not¥Mitb9vnl$9kj^t Bocks of tbi CrtMiifH^ 
mni tbi wmitrful denKmitnaimi if 6$di Attributes tbtrt* 
in* 

£ven fiich revelations of Godr^oodnefi and fidelity as are 
iooade 10 Ngiur$y oi the works oTCteationt arc foinf rimes in. 
Scriptures made the 6bjeds of faith. At leaft we who by the 
belief of the Sciipturet, do know how the vRotUi wm mad^^ 
Hcb. 11. 2i 3* muA beiievingly ftudy this glorious work of 
our great Creator. All thoft admitttions and praifts of God 
as appearing in his works, which D^id ufeth, were not 
without the ufe olfiittb. Thus fiuth can ufc the world as a 
<anAificd thing, and as a glafi to fee the glory of God in, 
while ienfual fmners . ufe it againft God to their own petdi* 
fioo, and make it an enemy to God end them > fi> contrary it 
the Hfi of FsUb and of £#a/r. He hath not the heart of e 
sMJn within him, who is not ftricken with admiration of the 
fmer^ and Wifim and Gtodmfs of the incomprehenfible 
Creator, when heferioufly looketh to the Son and Start, to 
Sea and Land, to the conrft of all things, and to the won- 
derful variety and natures of the particular creatures. And he 
hathnottheheartofaB^/ifVfrin him, who doth notdiiak 
£0'what a God is it whom I am bound to letvc, and who 
hath taken me into his Covenant as his child ! How happy 
nre they who have fuch a God, engaged to be tirssr God and 
Haffimfs 9 And how milerabk are they who make fuch e 
God their revenging Judge and enemy i Shall I ever again 
wilfully or carelefly fin afiainfk a God of fo greit Majcfty > If 
the Sun were an intellectual Ditty, and ftifl looked on sb% 
fhould I prefamptuoufly oi&nd him ? Shall I ever diftrutt 
the power of him that made (iich a world^Shall I fear a worm, 
m mortal man, above this great and terrible Creator } f hall f 
ever again refi! or diibbey the word and wifdom of him, who 
nade and ruleth fudi a world ? I>oth he govern the whole 
vi^orU, and fhoidd not I be governed by him ? Hah he Good- 
mefi enough to communicate as he hath done to Sun and Scars 
to Bcaven and Earth, to Angds and Men, tndevery wight h 
nd bath be not 0o$dmfi enough to draw^^ and en^ ^e, m4 

Aa 3 continually 



A^adflSa 




The Life of Faith. 



amttnually diUghr^ this duU and narrow heart ol mine f 
I>oth the return ot his San, turn the dirklbme night into the 
IMitfbaic day, and bring forth the creatures to their food and 
labour i doth i(i approach rerive the torpid earthi and totn 
the congealed winter into the pleafant fpring, and cover the 
eatth with her fragrant minf^ coloured Robes « and renew the 
life and joy of the tarreflrial inhabitants \ and (hill i find no- 
thing in thc<jod who made and ftiti contmueth the world, to 
bf the life, and ftrength, and pleafure of my fetil } Pfdl. 66. *i« 
dec MMkfMjdyfpl Htife unt0 God, aU yeLgndi : fing fonhthe- 
h^9ur 0fbh N^mc v makfhis frgifiglwioiu : fayuthc Gody H$m 
titribh an tbm in thy workf /'-^— Cpmt md fa tht wcrkf ^ 
Ocd: He is titriHe imbii dwg tegpards tb§ children 0/ me/r. 
He fuletb ly bie fctPtf jet ever : bit tya beheld the Nm^ 



tiens: let net the rebeHi^vs exalt tbem/elves. Oblefteur G§d ym 
feefle^ ^nd mskf tbi voice efbis frgife t$ be beard ! vbe beldaeh 
mtffeul inVfe^ and fvfferetb not eur fen to be numd^ P6I. ttf. 
8« 9, ID. Ammg the gods there is fume likf unte tbee^ 
Letdt nekher ate there any tPotks bkf unto thy pfifeks. 
Ai Nneiens n^bem tinu bafi made that come and tPorflfif befofn 
tbee^ OLerdf and Jh^gbr^e thy Name: For tbeu art greMt^ 
and deft wenderous things : thou art God alene^ P(al. 9%. 5, 6« 
O herd bom great are thy workil thy thoughts are very detf^ 
a. bruitifi mm Igidiriiir lul, neither doth a foolunJetftandtbis. 

F4»t& doth not fepante it fclf from n^f mrtf/ i^n^ir/r^^r, nor 
ncgled Oods IfirkSi while it itudyetKhis fFotdj butfaith 
PfaL 14^ 5* I meditate en all thy W^ri^s: I mnfe on thewerl^ 
of thy hands. Pfal. 104. 24. O L^rd^ bow manefold ate thy 
Works ! in mfdem baft tbeu made them at : the earth is jut of 
tjg^v'scbef \ fo is the great andvPide Sea^ &c. 

Nay, it is gnatly to be noted, that m Kedemftion is to re<* 
pair tht Creation^ and the Redeemer cama to recover the foul 
of doan to his Creator^ t nd Chrift is the nitay.t<% the Father ^ fo 
on the Lcrds day our commemoration of Rfdemption inchidcf h 
and is fubfervient to our commemoration of the Creatien^ and 
the wotk of the ancient Sabbath is not (but out, but taken iw 
with the proper work of the Lords Ai> : and as Faith in Cbrijh. 
isamediategracetocaafeinusthel'iyesfCritff) fo the fPer^ 
of the Redeemer doth not call off our thoughts from thft 

iTerks 



^^^■gsr ^. L ^^ji. ,.. ■■■ ■■—■*———[ 



Tbe Life af Faith. 




W^tk} of the^rMi CftaUt^ butcftU them back to that employ* 
mcnr, tod dt us for it by reconciling us to God. 

Therdbre it 19 as fuitablc to the Goipel Church at leaft, as 
it wastbthcjcwilh, to make GoA%vPwk§ the matter of our 
Sftbbitb praifo, and tofiiy, aa P/k/. 145. 4, 5, 10. One gene- 
nai^^/hat frsift iby t^w%$ U M^tbtr *, and JhaB declare thy 
mghty 0Bs : I mB fiegk^ of $bi glorkm honour cf thy Majefiy^ 
snd ff thy wondffous worl^: Am tnenJhaU ffcai^ tf tbt might 

^thy terrible nfii, and I mil declare thy greatnefs ■ 

AUthy WBrhi jhA fraife thee Lordj and ihy Saints JhaB blefs 
tbee^ P(al. 25. 6,7. / WRdlti^dfh my bsnds in inmcencyy and 
/a wiUIcompafi thine Altar Lord, that I may fublijh mtb 
the veice of thanksgivings and tell of all thy ponderous n^rk^^ 
Pfal. 9. 12. I mil fraife thee Lord mtb my v^boh hearty I 
mill Shew forth all thy marvelous morij. 

pircA. 14. Let Faith alfo ohferve God in bis d4ly Provi- 
dencei'f and equally honour him for the ordinary and the extra- 
ordinary fajfeges thereof. 

The upholding of the woild is a continual eaufing of it » 
and differeth from creation, as the continued (biping of a 
Candle doth from the firfl lighting of if. If therefore the 
Creation do wonderfully deckure the P^n^^r^and Wifdom^ and 
Goodnefs o(God i fo aUo doth the confervation. And note that 
Gods ordinary morkj are as great demonftrations of him in all 
bis perfedipns, as bis entraor denary : Is it not as great a de- 
claration of the Fomer of God, that he caufe the Sun to (bine,, 
and to keep its wonderous courie from age to age, as if he 
did (uch a thing but for a day or hour i and as if he caufed it 
to fland Ilill a day f And is it not as great a demonftration of 
his l^a^ivie^se alfo, and of hi$ goodnefs f Surely weibould take 
it for as great an a A of Love, to have plenty, and healcb, and 
joy continued to us as long as we dciircd ir, as for an hour. 
Let not then that duration and ordinirincfs of Gods maoi/e- 
Aationstous, which is their aggravation, be look< upon as if 
it were their extenuation : But let us admire God in the 
Sun and Stars, in Sea and Land, as if this were the (iiA time 
that ever we had (een them. 

And yet le^ the extraordinarnicfs of his' works 4iave its efFe^s 
alfo ; their ufcis to fiijr up the drowiic mind cf nfiao^ xo fee 

God 




The Lije of Faith, 



God in that which is unufaal, who is grown cottomaf 7 tn<i 
lifckft in obferving htm in things urutl. fb^acb and hu Ma- 
gicians will acknowledge God, in f hofe unnfual works, which 
cbey are no way able co imitate themfelves, and lay, Tkw h 
thi finger ff God, Exod. 8. i^. And therefore mii^cles arc 
neTcr to be made light of, but thcfingn of God to be acknow- 
ledged in them, whoever be the inftrumenr dr occalion* 
Lukf II. 10. 

There arc frequently aUb (bmc notable, though not mi- 
raculous Providences, in the changes of the wot Id, and in the 
difpofal of all events, and particularly of our CcWcs^ in which 
a Believer (hould Hill fee God \ yea fee him as the total caufe, 
and take the inftrumtnrs to be next to nothing ^ and not 
gaze all at men as unbrlievers do : but fay, This is tit Ltrds 
doings Mnd ii is m^nfiUus in our eyes, Pfal. 1 18. 23. Siffg vnro 
the Urd s ntwfong^ for he bstb done marvelom tbings^ Pfal.^ 
9%. I. Mmrvelom mre tkymtki, dnd tbat my foul l^mnb rigbt 
irr//,Pfal.i}9* 14- 

Died. I ^. But lit tbe chief Sudy of Psitb f^r the kpom. 
ledge of God, be of the fdceofjefus Cbrijt, and the m^ wm^ 
der/ul my fifty of hie Incdrndtion, ami our Redempttom 

For God is no where elfe fo fully manifefted to man,in that 
Goodnefs , Love, aud Mercy, which it moft conccrncth us 
to know • and the knowledge of which will be moft hcalinic 
Md randifying to the foul : Bqt of this I muft ipeak more 10 
the chapter next following. 

Dired- i5. Let Fsitbrnaksufe of every mercy ^ not onlyt^ 
^bfomledge Gtd tbertin, but to have a flegfant tafteandreliijb 
of bit Love. 

For thus ft is that they are all fanBified to Believers, and 
this is theholynfe of mercies: Remember that as in order 
to VnderfiMding, your eyes and egr$ are but the paflages or 
inlets to your minds i and i( fights and founds went no further 
than the fenfes, you would be no better, if not worft than 
beaOs: Sb alio in order to ^eBion^ the ts^e and/mft of 
pnetnefs, or any other fle^fwre^ is to paTs by the fenfe unro 
the fojrt; and what (houM it do there, but uffeB the hegrt 
tvith the Uve and Goodnefs of the giver. A beafi tafteth as 
fiuieb of the ienfitive fvrectncfi of his food and ea&as you do : 



^ ii ' i • ill ■>■ III mmm^mmtmmmmr. 




Bat if ii the Bdiprct wbofafairily ftitb,. Hm ghd kthi Au^ 
tk^ midtwdif stl iU$ mercy f whtwee U Htkgi ibis, Cfmrtbf 
smd wbnlhw dab k tmit I Im tbi Lsrd himife bi bs$b 
b94t(rd tb$mk$ efw^pMUi^m^ Pfil. m6. I. ihit mm 
wmMfitmfttbt Ltrdfif ki$ gmd^tfu P&I«14S*I5> ^6. 7k§ 
eyi$ if Mtbhgtmm m^ tiet: tbrnghfcfi ibtm tbew miM$ im 
du& figfm.^7b§ii 9ftmt thj hmid^ mid fmisfieft tbi difirts if^ 
ngry limg tbiBg,. He kivcth not himfclf without, wir- 
Bcfi M tb09 bi,MgHd^ midgiuitb us Rmfrom Ht£vi% and 
fmit/kl finfmsj fXmg mtr bunris mssbfad mutgUdHi^ A At 
14.^ 17. The nf«ff coD|anfttoo of Joul an<l My^ and the 
ncwithtjoiiof^^if and tmmirciis^ do fell ut plaidly, that 
cvcfff plcafutc whi^ tsuchcth the fenfc, (boald touch the 
hcaTt,.and mc&A ^Dto the (b\A it Cclf » and that as the cngiuri 
u fitted to the finfe^ ^niGod is ruitable to the fiul^ To the 
creature (boiiM be hot Oods &nmt tolmocli and cauftus to 
open the door 10 biiofslfi aod the way of his commuoicatioa 
and acccflion tot he heart. Therefore (b great a }udgemcnc 
is chreatned ag^inft the Iftaelites in their proTper iff, if they 
did!Mt fitn G<4.mHlf'y^j^ifs.4mdgUdnits ihemt^Jit tb^ 
mkttidmnf:^, si tbingif^ pltut.a8.47. And therefore the ddea 
In mAiidk iMiiWerc to nfoyot in God^ with the grealcA lore 
and ihankliiincA^ wereappointed. to be daies offiifiiifg^ that 
Mnefdeafore of the bodily finfcs mighf promote the fpirifual 
pkafure and gratitude of the inind, i Cbnn, 1 9. 21. & 29. 30. . 
Nib.:S* 17. & ia« 27. tSb..9. 17, i8|^ 1.9. Numb,to.io. 

DiffeA«.i7. Lit Fsi$b fal Gfds diJfUspin in tvityabg^ 
ftiftmnumUjudgiWHta., 

For we mufl be equally cuefal that^ w$ dtjfifi them not* 
and that we faint not under them, Hii. i a. 5* They that pre-^ 
tend that if is the; work of fiuth to (ee nothiog^in any sfBiAioa 
faot the love and benefit, do but fei one ad of (af th againft 
another : For the S^mt word which telleth us» that it (ball 
turn fa a true believers good, doth tell us that it is of it feif 
a natoral ctil » and that as the good is from Gods Lore^fe the 
aviUs from oar fins, and his d^Qpleafure » and that he would 
giYaasthe gved without the evil, if man were without fin. 
He.therdbsethatbelieveth not that it is a caftigttocy punifh- 
metttfes fi% ti «n vnbelie?er9 as well as be that beUcrcth not 

Bb thd 



urn 



lli TA« tifr 4 F^th, 



tm ■■■ ■»^- 



the promiCe of rficbmdie, Rm* 5. 1 1, 14, 16, 17, iS, iCtr. 

[ ' ifci fhif iopipion tfircdl jr firti A rafeth lh«' IkA^idmi ifjk iif 
nil chfiSiiitocilts wfv i% tofanfKr moq* ll#|ir»UMrr ftt the 
fvUoffio^ pjchcfenfcoffhccyUofpiiiiii^^ aiidihea»- 
fkc Ol Gods difplctfarc mnifeftccl thereof : And next to 
mke PS wafnin|$i to othcit. that chey iiiair aot the fiuttc 
fOrredioQiod dUpkairiffC |s we hnedane* For hi that faith, 
tlberek no femUty or evil hi the fiiiftring, iimiio iilpliafiatc 
of Gpd cxprcfi thmby. doth d>ntndlA til thif. B«r ai it is 
a great benefit which we are to r^ by our fomAtooa, even 
the RirtberaQce of our Repentance tad amcBdmcttt 1 fii at it 
ag^ett work of faith, to pcrceiTe the hfCieraeft of fb» wad 
O^difpleaAire pffjodinthefe^orreAions: ^ which move 
noon. 

DircA. iV Faith n^fi bisrthiv6k€ ^ GUkiiiakmfr^d, 
0Hd in Ml ^h€ Cfunftl which hymffemht (hslt/md ut. 

When fenfe takerh norice of nothing bat a Mi, or of now 
bnt f mdHt faith oiuft perceive th^ wind and w^7^#of Ood* 
Not onlf in Vnachm^ % Cor. f^ i^^ to. t Aif.t. ij.Tirnr %. %. 
Hfk 11,7' but alfo in (hd inouth of wHskfd «MWJrr, wImb 
it iiiiulefd the will of Qod which they revtaK Aad lb Bmid 
heard thccurre of Shimi^ fpeaking to hint the hMm cdF 
Ood^ ibr hti (in in the matter (OlVruA, % Sam. i4. la^ it • 
And pM/rrjmed xhj^ Chr^ wji frtaihed bf okm of anaf 
Md /tri/r, ifnodid Un aid afiSMk u hh hmds^ Phil, i.ii^ 
Mofa perceived the will of God in the counfel ofjitkn^ even 
in as great » matter as the governing tnd ludgtng of tho 
people, Emd. 18. 19. The coonCd of the tneienti which X#» 
h§h0mi$ foiibok, was the caitnfil sf 6$d which ha rrpStd^ 
1 King. It. 8. Vavid blefled Godfpr thecounlclofa worn 
Jhif^jil* Whoever be the Mvftnger, a Believer (h6oldha 
faaiQtedwith the voice of God« and fc^ow the true figaift* 
cations of bis will. The UQtJhuf sf Chrifi da Iqnw iir «sfr#, 
tfnd ffUw him^ becanfe they are acquainted with his Word » 
and though the freaahet bchknfelf of a finful lifir, hecandi* 
ftinguifli betwixt God and the Preacher 1 and wilt nac €%j^ 
it is not the Word of 6od« becaufe it cooieth Crom a wfdkwi 
n)uth« For he hath nwi^ffid. 50. 16* whitt QodiUlhto 

the 



rU life (fFdifh. ity 



mmnb^ feeing $k$u bgfeft iffimOim^ mid heft €tift wf -wmdi 
Minithee : But he nerer mi [to ^ goAft fliih Qbi^ 
Why aidft f hem hnr i wicked Preichcf fl fU hiih iei4 1/f^ 
Scribes mti Tbttifeii fh in Mefes tbmr^ k9m tbm^ iwi^mt 
4U tbey i$. Bat he nercr tewi [fkni none f hat li?e Mr uoatd^ 
Bffig to their doAriiie.3 Ati anbclievcr wiU not kmm Ckri/h 
Wnl, Wtjudmbt ihcPicachtt of it: bat iBdietir em 
Ycad the cotnmiffion of Jndm^ • or at Icafl unntiAutimdw^ 
rmffd fat dcfivercrh : and though he would be lotbtwieH!' 
a Jiii^^ drtdptcferhimbcforeahDfjrttiini fnHwmkiriit 
imiqnity da preach in GhriftsNtnie» he leaf eth it to Chrift to 
ftyat Jadgenoent^ 1 kfow J^u ne$^ Mit. 7. tt, %%. AOi t. 

17, H- 

Dire*. 19. Fstb mufi not /^i^ nf GidiNiP MitiiM, Mi 

UMvi ibi fmlinefdinsrj fifgftfiikefs efbim : but remimbertbgi 

ktis MmMiesfrefeni^ miiwmft mJkt us titber ferget ibtm ibd 

sre tO^ U m^ eir cemn^frng mMs Ms^ tbsm le ftrfif tkc 

JLffeim 

Nothing is more the work of F^Mi ibtt to fttUmwhk 
inv^k^ Hdik 1 1 • 27. And to live as one that ftm remember* 
crKfhatObdMndethbyi To tM^ at one that knoivath 
rlut oir fbtn^s are al weiet inrhii iehr^ and to^MJ^and d^ 
at one that forfetteth noti itm he ii mc cooAMit and moft re* 
▼ercnd iritncft ofall. Tohear»4adffaftMid'ltfean4Uboaf 
as if we fiw the Qod who empkiyeth us^ and will rewai4 
tL$^ >fim».6.4,i. tfM.^f.ii. Rft;ao4it« MMtb. 16.27. 

tthtft. 16. rahb^mifl hy Hi^ttnn ^imm^ U^tefi in A$ 
tntefGei^ nutlumnh * •i^Mef delkbtHfbnfibim^ sn4 
(piitif to rh^ bim «4arttwr ejMlt t^fsfs : Mi M m^ nh 
^^^9faiBsimiiUf9b^mni^bmy^490b^mfrm^ 
^wwiiitUmMsinUiJha. - . . 

Faith i2eththititJ#(btfito|^oltbcwUMfQDiL «hicii 
iral^oorWork, anffall out i eew u i d s Ani thie«k ftquldte 
fcttyplealedtn the faeafin$ of hiar: Aad^kat there is 00 
Othtrnafbrtfaelbnl tobelhoughkda|biitthawiUAf<i«>^ 
A|iditmiii(e9|ifrb(tbb<bul)i httti'^afeiMi* ^Sbef^t. \i. Gi4. 

Bb 2 * 17 $« 



f^ The Lije cf FtHth* 



^ .III 



ft 17. 5. iA*. 13. 16. F/i<. i6- 5. & 73- **• & '»»• 57- 

tti4J.5* ^ . ,! . ^ 

. A;i<Sodiis€ftMGtUca>«(iif<, cfpccUUy owthchctrtof 
ai«i » (o; 6iih omftmakc iii jealous of our fdvcf, tnd vcry^ 
wifchM ifuoft CTay creature, which would become aoy. 
p4f c of f hcMicity ov oltioiate objtd of ouf Touls. God is fo 
gveat tojibcUcviiig foul> ih«t etfe, and honoof, and wealthy 
Mdplc«6ire, ind.iJlQKn, high and low muft beat ib^ and 
fkikiM^t^'uu wbai tbcjr fpeak agabft him. _ot wofuld be 
loved, drfra^cd^ Or truftcd, pr obeyed before hiiw^ oi abovt 
IkdiD : Ictf AS mrmal fo^ teue lifeif Faith §m God, U msksm^ 
thing of the incroadiing creature, ms for our beholding the Suo, 
to make nothing ofa Candle. And thus is fiith our 71^01 y 
OTerthe world, 1 ^fai 5.4. Jcr. ly-ST^^ «. 22. i Or.ij.i». 






CHAP. II. 

^^ t 1)ktaimhmtfliaiihjl¥4ithfHf*puCkrifi. 

SO muBh is f»id alMf ww»^» Ab »n 0|)«iaD6 Uie 
gtoonas of F4trib, »4viU cKcjjft ineiir?^ being prohx 
iio the teft : And thefellowingf ait»of «he Lj/i rfF#ir*, ue 
Will fuMofed M fuborditorteio tbeft two which go be- 

Oif-a. I. Ketfmtht tint K»4»ftSWHhit^*^ 
0udhUJutmiifmymrmnid (•$ they «k d<*'« e»f««2i 
eMe Chtift will aot be known by yoa u Cbrifl. Tb««or« tne 
Scriptnct«re waoh in deeUlipft »h« tftlmt of Chnfls coflMnf 
into the wotW, m to b« • fiorifite foi fin, to declare Godj 
Jove and mewy *o6optn ito ftck «nd to favethtt which wa$ 
loftv to deftroy the wotki oC the De^il, «Sr .» Xiw. i. iS- 
•J j*kM i.S.Htk.2k 14. Uhg<i9> f9y l^m.S; lo. ' /»*» 3«- 
e^. 4. J, «< te. Let thisjiame of ,4efcf Jption pf Chiifl be 
«iicrftven «$in capital Utiett upon 1^^'f]^\J"^ 

rEAL. AND COmiVKICAJE WS Wl^^l^ ,W^ 

ms stmt ra 9ms:PL, ujsifiA^ -^r^* v^f;,^ 



• ^o •« •• 



Tbt Lift of Faitk. 




Din A 3. See tbenf^fi tbgt you joyn no ionceit of Om^^ 
rnHcb dijh^nwntb God^ snd is contr^ to ibis cbtrnQiT^ and to 
Codsdtfipi. ' ^ 

Many by miftikiog the do&iwc of ChriflsInterccfTioA^do 
thiok of God the Father, as erne that is all wrath and iid^icc^^ 
aod unwilling of hinfclfto be reconciled unto man : ind of 
the (ccond perfon in the Trinity, u roore gracious and mer-' 
cifiil, whofc nrvediation abateth the wrath of the Father, and 
with much ado makcth him willing to have mercy on lii. 
Whereat it is the Love of God, which is the original of oar- 
Redemption, and it was Gods loving the world^ which pro* 
Yoked bim to give his Sop to be their Redeemer^ J^h 3 • i 5. 
jR$m.B.$%* And God was in Gt^rifireconcilingtbitPfirU vnto 
khnft^^ not impftmg to tboik ifcrir trefp^ffts^ a Cor. 5. 19. 
And thaefbre We ftiU read of Chiifis reconciling man to God^ 
and not the phraftpf his rfCMciUng God to man: Not but 
chat both arc truly wrought by Chrids mediation 4 f For the 
Scripture frequently (peakcth of Gods bating the' workers of 
iniquicy^and of bis iMMQive Ji(/fiVf,and of that|ropiri#riitgand 
^Tfsjsffnffft, which fignifieth the fame thing :} But the reafoa 
is, becauiethe enmity, bi^an on mans part, and not oii Gods, 
by mans fpr(aking Gbd, and turning his love from him to the 
' creature, andnotbyCjOdsfbrfakingmanv and the ^angebf 
nans flate and heart towards God, by true recbnciliation,' 
will make him again apable ofpeace with God % and'ftsfoon 
as man is made an ohjeS fit for the conApracency of God^ it 
cannot be but that God will again. take complacency in htm t 
(6 that the real ebange muft be only on man ; a>»d thett that 
relaih^ot danomin^xiue change which muft hi on Cxod^ Wllf 
thence immediately re(ul(. 

Somealfb there be who gather from Chrifts death, that Go^ 
defii^ the [nffirings of Chrift as f leafing to him in it felfi aa 
tf he. made a baruin with Chxift to fell lb much mercy to man; 
(ot ibtms^hlooamd fains of Chrfft> and as if he To delight^' 
ed 10 the blood of the iiinbant, that he would 'the wilHnglyer 
dagoadtom^ iChe tnight firAj^pi^e tx^i crucifit C\\tiXt. : ^ut 
thifiatocQntradiAChrifls bufinefs in the world, as if He 
whocaaie ^om licaven to declare Gods Lcve^ htd cometo de* 
jdare UbMP 4di^t in doing hurt v and asifliie who catne 
.1 Bb 3 • •• ta 

off % •^ 



The Uft ^FsUk. 



ti tenotolltate Go4j Jdtta, h,d come to (fcew thti h* had 
SthcfPttniQi the innocent, than the gailty: But the crfe ii 
SteothetwUe; God dothBOtddi|htinnun» fuflfewigjai 
Sa »TS rf the guilty, much 1^ of the innocent : He 
i^U notChtifts ^fttingkt it M^.But as '< ^«*fon- 
;'!JS niesms, to dcmonttitte hii Jujl/cr, and h» ft/ir*f*j 
KvlStethehonomorh.,ff«.*^-«««r «d t'-'.-od 
W be a Earning toGnners. not to 6n p«fun,ptuo«ny i and 
•et todttlaw to them the grcatotfi ofhw Lof*. 

^Sifhe^wre unholy ; Asifhemidea fmallei mattet of 
jTmifLgrfince be ii fafisfied for them by a Mediator. 
iSdfteyaK*.^ay to gather *«<5od«aanow Uke «mj. 
SLency inmaii. though he hate no ^erentboUjA at a^l 
Em^eof the ,ightcouftefiof Chrift i*»pa»d tohun. An4 

uTb?Ch^ilt fo fhi his veiT Ama«Xof «^ «a 

ttiiJ Biusoiav to declare, are by foiw denyed, bUfph^ca 
nSS^J-tcnceof^xtomngCfe^^ 

ption-. « if we might fin «4! 8'»^*y£*^;?TL?: "j/V 
mefmafimitri;ittbni}wt Cfcrijf tb MbM/f'r i>f P»f GU 

mhkh(Minwifi»pM]<>fntiioifthtf. 
To pa6 by all other the areat and ^^J^SSlJtSL 

afM w^lif* 4*t*»t^lif' toawittnttt exttyrirt, John 1. 16. 

And thii general conditional r<nl«fr tou« »^5!iXf!lJil 
aad the preaching of thii u the oniwfal ot common ci*W« 
SSfll SSeTAnd it mua be fitA believed, u itjefert 
£d. £t the aftual belief of it, ^^i^^^l^^J^ 
tent and ncaniofi, deth prove •«» iftoalHolWtflle idj^ 



fcll ■- ■ II I ■■ ■■ " ■■■■■■■ II" ■ ^ 



th* lift 4f4itb, I f I 



^^^nmmKmmi^ 



the benefits which w(rc Mbf c qtc* but con4itimilly» J^ 

For no m»n ^n «I^y buf ir U fpAr ira«iiig, u tk$ ktKifif^ 
9tt ^gmmm : that if > lb ^i as to pocurt w4 gi?c to fianeri a 
cmmmi ^miUmitl fMtd^ at afor^faid (as Dr. Tmijfi very o<^ 
If n taketh i«oticc j Aq4 Qo man pin affirfn> that it is co»inai 
tQ ilU fo Taf ai syiinulj oi mnt^t^fy to givi thnn aftoal pit- 
^pn ynd falration, unlcfi rhtydrfamchttalUffcfiirfd* Bur 
that /<^if^ ivaiXi^ty mad tafallihly ate Avc4> all conlcfi \ And 
wc had rather think that Cbrift and the good pljeifuit of God. 
is (he dvicf diftrencing eaure, than wa our felves. 

DircA. 5. Sit mt the ftvetal farts rf tbt Ofice tf Ckri/t 
mmift €0^b 9tber » wn tjttht i^$fi $r fmfft ^ 9m fm^ 
w^iUy^ tti^gn^f wi mdii4ti mfy sir tki^ktf^ 

It is moft ordinary to redaoe all the Ofi«t of Chfifki to the 
Vfofhetml^tfkfilf^ and Xfag/>f#rt. (For it is Mdic paopet 
to call them three parts of oqcQSca, than tfcraa Oficessj 
But a is Hard to reduce his lacamation, or bit infant^iiihilii- 
tion, and bis whole conrfe of x>bediencc, and folilling rbf 
Law to afty <hk> « ail of tbeft» totaOy. Though in fboie re* 
fpedt, aa it is his fxmpU^ it if tfgeUng^ and as ir ia pm of hit 
bnmiUmion^ it may he called apart of bia f^ftfia \ yet at it is 
mtritifi^^ Mma and f^99m% it bdongnh indeed to 
Qvat HiJ^-Ffiift. but norformaliy to his Prti(l4«#d : Ho 

Jet as kf kimfflfu th$ fi^HUi for fio : For it is not an 
Vir/t W to be kimfelf 4 /imjffcr. But yet I think the 



mon deftrtbutioa intimaCfth to us that fcnfe which contain^ 

Mh the truth which we cnfoire after: Far thp word fntflt 
ins^isapplyedtoChriftinaptculiar notion, fo uitis nevm 
ypplyc^ to any other » and fherefore it taken iioa contpto* 
hiai»fi?t4y, ai induding all thai ff$d which he doth for na 
(Mgoodj 1^ the way of MrdlMipfi with the Fatbcf* and all 
hit a^ of Mediation with Gnd i ai the Fr^itusl and fLtngfy 
parfs^ QoncainbispthaaAs toward rnrn. Bnt ya a moit^ 
pU'w andtrautte deftrihution ftimdd. be made v in wbicb it 
(hoii^bamfnilcBcd alfoto what beads hia mth^p othae af- 
^mM fldf t dlUlation ue tr bf acdnacd ; BnttbiiiaMta 
^nuk for this pbcct Bat 




The Life of Fditk. 




' Bat that which now I tdvife yoa xo ivoid, is rhc cr rour 

of thrai who look fo much tt Chrtfts Mtdi^Un mkk a^^Thil* 

thcylcaffce obfeiTc his work vriibmM: And the trrour of 

them who look fi> much at hit irtrl^ on man^ i hit they over* 

look his Mtdisfim mitb G^i: And t heirs that fo obTerve his 

fscfifiee^ ^s to make light of his coitf i|mtt Imirctfian : or that 

oMervfng l»itir,mAe hght of his iMtini and ixmmfU: Or that 

olrfefTc theic To mnch u to make ligM iAKn fdctifia aad%i«' 

tifctgi^n : Or that extol his dkOrim and aun^fU^ and ovet • 

look his gifing^ of the Sfi^i^ to all his living members : Of 

that cannot magnHie any one qiFihelei wkhont dtpreffiiig oic 

extenuating fome other. . If Qbf (As Kingdcim i>e nor dtridect, 

Afist. 12.25. TurrChrifthiiifltf^isiiotdtVidtd^Mrhriftworkf^ 

sCsr. i.i}. ^ •• ''A 

Direa. 6. Stil diftinpi^ f^wkten ChriflsmrK of ^t^ 
iemftim^ whiih bi hsib ^rfgdympi^bt on' tmb^ u cm^utt 
bimtwr i/bMaety HtsA^ and tb€t)Sj^b be wg$ fmtbtt U 4^ 
f^rmim tbn Kilsrkn \ tbgt ygnni^piuwi yoUr fsbb m tbt 
firfi M$ sfmndsttkn UU ly bim^ tmi in^: J^i^ gfUr tbi fecmd 
mtbst wbicb ri^iiretbfmi$0bMtffamy^fdvtii9 j^ut owm 
fmieifgtim. 

The firfi part is comoionly called the hufAMkn^tht ftconl 
the AfflicMtum for rather, the C^wnmiii^atUH) As GU did 
firft do himtelf the work of Cteiii^n^ and thence refidt his 
Relations of our Owner, wit Fjubr^^uid ow CbUf ^d fox 
tjuff Love, or End, or BenefaAor \ ) fb Cbrifi fit ft doth the 
works which mafy bim tur Rtdiemn towgids Godi-* and then 
bt is aHb our Ow^ner^ our Kalir^^tiA our communicstive fiMr^ 
^flsr, hereupon. And this fcemeth intimated by thoft 
fhrafcs, HsK 5. 8. $c 1. ^, lO. where he is fatd to Usfn 9he^ 
dieme iytbi tb$i$gs w^bieb be ftiffirid % that is, asafubjcdex*. 
crciftd obedimce, and Co learnt to know by experience whaf 
obeving is. And that (tbe C^tsin sf tiff- fdlvMiUn #«f w«itf 

ghfy) becaufe his fuArings did conflitntc him a perfedl Cap* 
ttinoff RNfffwrrin ferfir»ifiia » though htfwi he was per- 
fcA in Mlity. As ha that undertaketh to redeem fome 
Ti»kifl> gally-flaves by conquering their Navy, ts made « 
pcrfrflAedwiBCf, M Godqiieroury when he hath taken tht 



II II I i l M 



ThtL^ rfF*Hh: If I 



•»«! 



icer, ihecigh ycc tl^epritbaars art in his pdwcr^ to rdcaCi. 
them on (udr r^mt tc feem bcft to him. And ts a mu is % 
fcdtet Chif urgeoD,whcD(bc(ides his skiU)he is funiiflifid with 
#U his inftf umcnts or fslves ('how coftlyforrcO though yet 
che cure ii not done : Or as he that hath rftifmU ffifmn$ m 
k pcrfcd Ranfomcr, when he hath paid the ptice, thoc^ 
jrct they are not delivered, npr have any aftual right fhena* 
^iTes to clakn deliverance by. I here mention thif» becaufe 
the hiiiUiHg upcn thstfiUndatkny which is fuppoTcd Jo be ^it^. 
if. laid andfhiififid^ and the ff thing of tht fmhr [alvMtim 
which yetwehavenopoflfJionof, nor perhaps any litktdi 
are works fo ^cry different, that he that doth not diftern the 
difference, cannot exeroie the Chrtftian faith : Becaufe it is 
to be neceflarily exercifcd by two fiich different aAs, or dif- 
ferent waies of a^ing and ap{rfying our felMs to oar Re« 
decmer. « 

DireA. 7. StiU tbinK^f Cbfifis nedtnefs hth ts tbeFa$be9t 
Md t$ u$\ and foof sur NEASNRSS to G9d in mti ^ 



Oar diflance is the laioentable fruit of our Apoftacy » wtych 
infierrcth^ our fears, and cftrangediiefi, and backwardoeCi So 
draw near to God : It caufetk our ignorance of him^ and out 
6Ue oonceirs of his will and works : it greatly hindereth both 
i»v$mAc$fifid$nt§: whereas the apprebenfion cio^xmnrnif 
NGj^fwJOdo much to cure all thdie e#ls. As itis the mi(c« 
fy of the proud, that God lookcth on themes nfnrtff^ that 
is, with ftrangencfi ) and abhorrence, and difdain, Pfv^ i}8.6. 
And accordingly they fliall be far off frona the blefled ootf 
iiereafrer, Lfdif 16.23. So it is the happtnefs of Believcrlto 
be «%i to iGod, in Je^fus Chrift, who condescended to be ukb 
Sous*} which is our preparation to be yetwror^r to. him for 
ever, Pfdhi^%. 14. & ^4. iS. & 145. 18. fipVf.3. i^. It 
eireth the feul more familiar tbaof^i of Godt who foemed 
kjcforeto be at aH inacccfCble di Aance > which is part of the 
UUm($ of Mc&f and c^dmu mentioned, ^^tf. 3. 12. & 
W. i8. Km.%.2. Hth. 10.19. ^< n>*y come ooldly to the 
Throne of grace, Hr&. 41 16. And it gsottly hcipcth usin ^ 
wor|t of Love, ^0;;thi|ik how n$af God is : come to us in 
and bow MfiiV he hath taken the kttBiaM »i»tiff<^ ^to 

Cc ^'^* 



SSHR 




mtt 



Tie l^(f Fgftt. 



Utti 



kM. Whtna liaocf lookdh « Goi only at ip hilnlcA^ tuA 
gi 4ie « vAtiiigcd If om the gttilry> lie is aififlrel tiid corfbund* 
•i, mitf^odwcie ^Mttmcof riie rttch of our tote 't l»ut 
iriien %e iMiActk liow Ik tmh vdiimf arlty cotm down inta 
Mf flfftit tKM 1ie4i)ighi he Miftp, tnd be lifRiHir «rifh min, 
Md whfti « w<»iwterfal amriage the Durine Ntture hith (li»dc 
wilh ^ kumtiie, chii woiiderfWIly itcOfKiteth fhe hcirtto 
Ged, tndittakeihtkK iliou||hrs of tH«i oioit fwttt aod ic- 
c^t Ato. ir the life ef f»dt be t AtiAh^ «» ff^iT, itmi'O^in 
m^mBdawsO^ »M6tfd, i Job. J.H- §c 4.», i^,il$. 

£f(^.). c^. <3fii. 17. t. &: 24.41). ^ 5-2^' ^^* 9* ^^'^^ 
It* 5. Thenwuftn^pcfvcivecraf »r«rfM^ioGod: Thtioft 
apprehaiifiM of ihie mmrmfi hi Chtt^ Inctrntf ion «sd Rrh* 
tiMM Iff, is tilt ckicfiiif aits fa bring us to the mvnefi of 
\Mk and bcsvioiy coivni&iioiv, O/. 3- i> 3) 4- 

Dircd. 8. hl^ks Cbfift tbrnfort the MiJigthn for g9jnir 

Ttft ttoiights <tf God ^imM be -fifmgt to us thf asg|h oot 
Jiftsncij and tifribli thf ough our guilt, if we look not u|>oii 
him fhMCigb flit profpt^dhve of ChriAs humaaity atid ctols. 
God ottc d^OM4lt is artofffeoiiiig five "f o guiHy fouls. As our 
geceftvmci muA^ abfough vhe If/M^f^/in whom lit Is "WtB 
fikaM V (b 4Nir thoughts muft be tncoui^gcd wirii the 
frnfeof ibat aoce|if Mice v and every fhonght inuRbe fcdup 
CD God, %9iS trAMtmA by tlie Madfatotir, M«r. 3. 17. 8c 
S7. 5. dc 12. 18. Wfhf, 1.4, Heh. a. 9,10, ti,r3,i7. 

mwfiHf^ Ut^by tbi hMimhn if tbi Spfi -, mtdfit uty^urpgfert 
m km bn b^ndy tb^t 1^ waPf frtftnt \ bcw^ttt tbi Fmthtr. 

There ^sno hoping (or any thing ft om 45o4 to jfinners, bat 
by Ghrift t and fhcrefbre theit is no fpealking to God but by 
Vim I «iocoiMyW»ikir3tfiiihf, butartfe%ybis MaA^ffwir: And 
Ibis iHlK'eveaetfe^ hlsftHiMhoodfef us, by hts heai^enly in- 
ttrtcRipv^ fo mach fpdken of by fhe Holy Ghofl in the 
Epiftla to ihe fbbt^tws : SMf» we ifwi-M grut Higb Pfnjf » 
HbMnf^iffidmitbiHmoiMiy fffaiht Sm^Oii, MnvbM 
f$fi 'm fnf(Kfim: Lit ut lin^fmcmt UUfy t§ >$beThrh^ 
4 e^^^ ikasirrffMjF obMnnttny^ ^ni^fhid grmt la bil^in 
timtifmi^iiVUIa^^t^i^. 

Diitd; 



>«^*«1pM«^kHP««BMPHIMWMMifl*ia« 



rULifktfFMik. . iff 



i^mm 



Dfredk. to. Himrtvnyvf^fri^ Scriffm9 Vt§e§ft%mdMiii$^ 
Jfterial BaAwtsUm (coofontiit to the Saiptiire> m ftm H m 

Hcii Ckrifi m i»U Gofjpd mi hit MiniaerMni hea» God the 
Father in the Son. Ttkc heed of giving cm^ a Oif^t and vet* 
bal acknowledgement of thr voice of Chrift^ wkflcft yon i^ 
sUy aie more taken with the Preackeffs voice, aa if ins had a 
gicatei (baie vithe SeioiM, fhanChiift httb. The voice is 
the holy Mounts whkh Peftr witne£G:th that he heardl, 2 F^t. 
1.17. was, 7kmismyB0h90iSon^ mv^hmlMmwafbrfii^ 
, hii^yf him^ Mat* 17. 5. Andiijhat comets p#p, tkgt wry 
/ml 9kUk wit mi htm tkm Fnflrrr, f^M ht defiryfid frim 
sm§ng tb$ fi9fle^ A6faf |. a^. HHnnyt nahfii tW Vord pf 
Gfd Pifhicb yp Ingrd «/ nr, ye tntrnd U m^ mt $hH^0rA^if 
mi$lj kutasitUim tfutb tkt W^rd if tSid, whUb wark/th f|f- 
atiay mymtbdtMiiVij 1 Th^2. i^ JbeSbtif wiifdim 
bim^ /or ib$y IpioiP bk VMCt : g ftfogigtv tbty wit wT ftttim^ 
Joluiio«4, 5. 

Diicd' ti. Taf^nmy mercy fpemGodat ffme tbebmdef 
Cbrift\ b$ib ms frecwred By kie Crefs^ md 0s ddhend by bm 
MediaUfy Admnjfiwam. 

It ia M fiippofed ibar the givMig o( the Son btin&tf by the 
Father fo this office, it excepted as pefiippoftd. But ill iob- 
Icqoent particular mercies, ate bofn procured for ur,and givek 
CO tts^ b| the Mediator. Yet is it aevertkekfi frdm Ged tbe 
Fat^^ nor doth it evenbeUfsy but the w^rs/Wfyfignifie his 
love* But the fiaite of finncn allowcth them m other way of 
commBpicatioDlrom God, for their benefit and happme§, bat 
by one who is more near atd capable to God, who from him 
iMf convey all blcffings onto c hem. Bitffid be the G^smt Fa- 
tbertfcurUrdJifmCbrift, wb^ baibbleffidm rnUb sllffiJ 
wUumI hltjpyigs, in tbings be^veeitj in Cbr0f Ephef. r « 3. Ue 
tb$t fp0red na bk otPaSm^ i^^p^ft bimuf f^rui all^ bem 
fifdlbi mt 9itb bim 0^. f reefy pp§ m sH tbmgs l Rom. 8.3a. 
Through thekopwledgf of him, the Divine IVwer giveth oi 
mU tbings Bb^x firtain t^life mti gnUieiefe, z P«r« 1 . 3. God' 
bath given ui eteinid life, ad tins life is in his Son^i fobn^^t 
iOi ii«^iMi{|i#rt dr/hrir#^ jiii#ikJii^M^Joh.i3*9.8r 17.2^ 

Cc * Therefore 



t^6 Th€ Life #f Faitk 



Therefore rccave cTcry particular mercy for foul aud b)dT» 
ts from the blood, and from the prcieac mediarion of €hriA^ 
ffhat yoo miy rightly undctOand it, and hare it as fanditied 
and rvrcefncd by Chriit. 

Diieft. 1 2. Let Fsitk taks 9CC^$m hy tvetj fm^ t$ nntm 
yomrfirft tf tbi fPMHt if Ckr^^ Mni f f^nngyeu ft him^ r# mc^ 
ditgti ^ndgran^yw d nmwcd Jtfi^n. 

Therefore entertain not their miftike, w^io tell men that all 
(in, paft, prcfcnt, and to amty .is fully \ pardoned at once 
f whether it be before you were bom xti Gods decree, or 
Chri/ts btisTaftion, or at the time of your conrerfion^- nor 
theirs who teach that Chiift pardoneth only Bn» before con* ' 
rerffon, but as lot all fhat are committed after ward, he doth 
1 prevent the need of par<K>n, byprerenting all guilt an^ ob« 
ligation to puniOimcnt- f except mecr temporal chaftiicment.^ 
The preparation which Chrift hath made for our pardon^ it ia 
it (elf (tifficient, yea and cfl&duil as to that end which he 
would have it attain before our believing : But our d9tiMl 
fardon is no fuch end : Nor can (in be forgiven before it htcam^ 
mitted\ becaute it ia no fin. Chj\i\ never intended to juftifie 
mfanSifie m ferfeOly at the firit (whatfoever many lay to 
the contnry, becaufc they under (land not what they ^y) but 
lo carry on fotiproportionably and by degrees, that we may 
have daily u(e for his daily mediation, and may daily pray, 
tcrgive vf our ireff^ffa. There is no guilt on them that are 
in Cbrifi^ lb far as they wali^not afur the flejh^ btu e^er the 

ffirit\ not no proper €ondcmnMtion\>Y/eHtence Of executhn tt 
all V becau(e tt^r pardon is renewed by Chrifi^ as they renew 
their fins of infirmity: but^not becaufe he pret^mtefi their 
neodo( any further pardon. 

Therefore as God made advantage of the (ins of the worU^ 
for the honouring of his grace in Chrift, that grace might 
abound where (in abounded, Kom. 5.1a, 16, 17.. So do you 
OMke advantage of your renewed lint, for a renewed ufe of 
Ciith in Chrift i and let it drive you to htm withrenewed de.- 
fiict and expedationi of pardon by his interceflion : . That 
Satan may be a lofer , and Chrift may have tnore honour by 
jevery fin that we commit. Not that we (houjd fin that grace 
may abound \ but fhat we may make ufe of abonndiog grace 

irhca. 



The life rfTaitb. 



-tlM^a^SMl 




when we have finned. It is the true nature and ufc of FmUh^ 
and Kefem^ce to draw gMd out of fin it felf, or to makt 
thttimcmbranciof it to be a means of bur hatred and moi:<i'*- 
ficatiOD of it, and of oat love and gratitude (o our Redeemer : 
Not that fiti ir/J/ doth (^formally or tfficienily) ever do 
any good: Bitt fin ftjrSm(y is turned irito good : ' Fot fo/itf 
is wpn-y bccaufe to T9mtmbtf ftn is not fio.' When David 
faith, ff^L 51. ). that hufiHv^gsevnbffvnhim, he meaneth 
not only imwlumtarify to his griefs but i^luntgrily as a mcdita* 
titmufcfal to his future duy, and co flir him up to>all that 
whioh afterward he promifob. 

Dired« i). In dS tki wnkfeffts and Unguifhings of the 
new cUsHBTi^ let Faith Uokjaf 10 Clrr^ forftttitgtb. 

For God bath put our hte iato his hand, and hejs pur 
foot, and hath promiftd chat 9Pi fhaU live becouft he livttb^ 
}ohnl4- If. Do not think only of ufingChrif^, as you do a 
friend when you have need of him \ or as f'do my pen, to 
write, and lay it down when I have done: But as the 
branchirs ufc the Vine,and«s the members ufe the Head, which 
they livf by \ and from which wheo they are fepa rated, they . 
die and wither, 74*iu5, i,a,5, &c. Efbef i.ti, & 5.27, ^o. 
&4« 4, 5,jia^ If, itf. CbriAmuA even dwttin our hearts by 
Faith^ Ephef 3. 17. that is, i. Faith mufl be the means of 
Chfiftfi dwelling in us by bis Spirit i Jind 2< Faith muft (b ha- 
bituate the heart to a dtpendancc i^pon Chrift, and to an im« 
provement of him that ^jiBh^elyht muft dwell in our hearts, 
as our friend dotK whom wie moft^ dearly lore ^ as that which 
we cannot chufe but alwaics think on. 

Remetober therefore that we live in Chrift^ and that the 
Ufe which wn ntvf live k by the faith of the Son of God, who hath 
lopedtts^ and g^venhimfelfforufy Gil. i. 20. And his grace m 
fufieient for m^ andhk ftrenph rHQfi nHnifefiedin our wtfikpeff^, 
2. Cor. 12. 9* And that wiien Satan defircth to fift lis^ he 
prayeth for us that bur faith may riot faii^^ tjuke 22.32.^ An<i 
that our life 11 hid with- Chrifi inGody cveu wi(h Cbriji who ie 
emf life^ CoL 3. ^ 4. That he is the Head, in w^kom all the 
nembers live, by the commnnication of his appointed liga^ 
meftta and^nts, Efbef^. 14, 15, 16. Therefore when any 
graca is mak^ go taypiif Head for life and arerls^ b. If faith 

Ct^j: bt 



t^3 The life of Fgith. 



^wrctk, pray, Urd incre^fi mr f^itb^ Luke 17.5. If f<w 
ifc ignorant, pny hnn to ^tnymf undnftM^^i^ (^ak. Z445; 
If your hcaiu grow cold* go Co him by faith, till he HtktA 
tbrjad the love of God upon yaut hearty Km. 5« 7, 4* Fox 
of hM fulnefs it is that we mnft leccire giact for griot^ 
Jtibn i. 16. 

Dircd. 14. Ut ike cki^f*ndm^dilig^iwnk,§fywrf tiki 
m Cibri/i if, ta wfUmywf be^n frflk /nv ra Gatf^ «i hit {^m^ 
nifsandLnehfafiaUiU^inCkfUi. 

Faifh kindling Love, aod working by it» is die whole Cionai 
of Chriftitnicy i of which before. 

DiitA. 15. C/t F^^ifr i|;f#^ ihi f9umfU af Ciri/F cmiUmiofy 
befott ymr eyei\ 0J^fckt(yiMtk^(itmti€fiU ^^^k ^ tmtmiU 
tor tht e^mraMBmg 0ni kMlh^ ofmr guafifi fi$n. 

Above all othcTSy thcfl^tbtDgtfecQipiarpordy and fecial- 
ly chofen in the Ufe of Chrift, for the condeoiQingmd euttng 
<^ our fins i an4 therefor^ axe piincipaUy to be obfaved by 
faith* 

I. Hii mMdarfd Live fa Gh(. (6 his EkO^ and to hiaaiff* 
mn: expicflcd is To fttange an undcataking;, and in his Gif* 
fcftngs, and in his abundant graee^ which knuft teach ua^ what 
fervours of love to God and man, to friends and enemies maA 
dwell and have dominion in us, i Jain 4. 10. &v. 1.5. Raw. 5. 
^9 10. J4r«i3.34, 35.. 6c I5t 1$. I Jokrt^. H'^3' tj. 6i 

a. Hkffdl obedience to bk Fgtbns mit^ upn tbi d^wrefk ritt% 
IT tirms : To teach oa that no UboM or coft (hould (cem too 
great to us in our obeying the wilt of God\ noa any thing 
(ccin to us of ib nanch value, as to be a prieegreat enongh to 
hire us to commit any wHfiil (10^ Raw. 5. 1 9. H((.5^8»Pit/.a .8r 
I Sam* 15.22. 2 Car. v%.%fi. Hr^.5^. jFifasi4.i5.& ij«io. 

I jFoibif z* 3. & ^22. & 9. a,).Rrv«22.i4< 

3 • Hh vpondftfiil oimcmt $f £S tbe Rates ^ MiGnatmp ef 
the ePsrld^ 4md sU tbi flexures eftbt pfh^ mi mII tbe bofrnttr 
wfbiei is ^mgn \ which he fliewed tti bia taking the foim of a 
fffventf and mslQng bimfelf §f we rtputgtien^ and living a tnewa 
mfcriour life ; He qne not to be finrvcd (or mimArcd fo> but 
to ferve : Not to live in ftate wkh abundance of attendMta 1 
pro?ifi#Qa for erery tnm anduf^ which fride^ cmiefayi^ 

or 



^1^ r'\^x$- m.:m\ ^- - - - ■ ,- — •— ^ .^ 



7*€ life 4frtith, 




ar carnal imagioatiODf lake th for a convmieiicy^ oy i Heetney^ 
iiQDOf a necepty : But hetatne to be as zfttvstit untp othen! \ 
liSt as dc|pI1ijDg bi$7fi;f fy, h^^t al cxrrbifing hi^ vblilnt^ M^^ 
mility^nAtove i \itihtt if^t^Utd iff ttlUt ^utfA^i^ heme 
fon H wiMkf us tub : He lived in JowIimD atjd m^l^efs : Re 
fubanicccd to the greatcll Icorn of finncts \ and xvm to the 
falfc acctt&tions and icDputttioris ofmcft odjoas iln in it (ctf, 
Wi/. 2.6j7,8,p. tich i2,i^i^5. iltorfc.a6.5^,i5o, 81,153, 6i. 
& 17,18, 29,30,^1. Mdttb. 1 1. 2p,30, & 20. ii. iCirr. S. 9. 
ivhich was to teach us tofc^ the ^inity of the w^calrh and ho* 
noursof the wotld, and to dcrpife the Idol, of the *ut\j^odlf^ 
and k> lay that under 6\xt feet, Which is itearcft to their heart \ 
and to'he able without itnpaticncy, to he Tcotned, fpit upon, 
buffeted and abufcd • to be poor, and 0^ ao f epuf'ation atnoi^'g 
mh; and though not toenflave pur felves to aiiy fbut if wc 
can be fr^e to ule it rather, t Cvr. 7. 21.) yet to be the loving 
and voluntary Servants bfas ftiany at We can Codathem;go6d , 
and not to defire to have a great retinue, and to be fach vo- 
luiStary bor delis to the world, as lobefervedby many, 'White 
werervanpnev as if wcjfwhoar^ taught by Chr ill ahdNia- 
ture, thtt It lis more bomu^Mili Pejgive tbaH to feceivej and to 
be belfful'ntito ntanj, than tb nefliht bttp dtmMhy) would 
declare our in/yntency to befo grezrt, Hhit (When every poor 
man canlerve nitiffelf and others) we ate (andliad rather be^ 
lb htSgeit^^ ti mttty live zni bttp si^/Wuri, without the help 
ofmany fervahts : yea fcarce to undttfi and dtds our retves, 
or to do any thing which* andfher Clin dbfor iis^ OtAy. fucb 
pcifons are willing to r^, t\xd drinif^^ ttiififtffot ^heftnCelvcs; 
and to flMy^vid Imigh^ and to/rii for thennletVfe^ \ (>ut as t6 any 
thing that's gf^d and uftfuU^ without their pifefent fer.fitiif^j 
delight, they are not only unftryic^ible to the wo/U, but 
woaiaiive like the Um or df^rf, that rhxiHi be moved a^l 
carryed about by ^fliers.* Among Chrffts fekVaftfs,iic thit 
is the ebiif^ muBbethectji^ in fir pic e^ tpen ifijervam ia^t'o 
mll^ Luke 32, %6. MUtth, IJ. ti. ^ud ^ by lope muft Jtrve 
wne^imtbery Gal. 5. 13^ 

4. Ws jubHiifiok unU digAi and conqueH of the uitttqrgl 

/tve sf l^ey foe %g^t^iTjf9ody even the f leafing <f ^^^1 *^^ Th^ 

CrviM ^ieWfj^ 'txAtl^g^'iti many iii their blvtitiod : HTo 

* tcach^ 



200 ^^ Life cfFdiiK 



, ^ >• • 



> 



teach us thtt not oflly. the f &*/irw of lifc» but l^t it filf maft 
bcwillingly laid do wn| when any oFthde three ends require 
it^ Mjttb.zo.ii.J^bn to II* &^. I $.13. 1 J^bn j.n6.7»*. 10.17. 
AOs aa24. Mittb. la 59. & vi6. z^^Mifk^i^i6. fbit 2. 30. 
I /ate J, 16. Kwia.ii* 

fc: Dirca. 16. Let FditbUboUCbrifi mbkrcUtiuntobis uni* 
litrfal Cburcb^ andmt uMoyjntr fehts alone. 

I. Bccaufirelfcyou overlook his moA bonmnthU relation: 
It is more hisgloiy to be the Cbvrqbn Head and Savbur, than 
yokr§^ Efb€l..^.,ii' &i.ai,a».' Ahd.a; You elfe overlook 
his chw. dfpgt W sr^^ri;-, which is for the perfi^ing and 
Caving ofhis body, Epbef. i; %y Ol. u 24* iS. And 3, EIli 
you overlook the chief part xX your twn duiy^ and of your 
conformity to Chrift,. which is in loving and edifytog the bodj^ 
Epbef. 4. 19, 16, Whereat if you fee Chrifi as the UfUhided 
and impartial Ht^dpf ^0 'SoMs^^ yoo will fee alfo all Saints as 
demr t9hi^^ and as if«f rt;^ in him \ tnd you will have commu* 
' nton by faith wUh them in bim ^ and you will love them all, 
and pray for aH % and ddfirt a part in the prayers of all (infiead 
of carping at their diAcrent indiflerent manner, and forms^and 
words of prayer,, tnd running ^ay from theifa, to fliew that 
you difbwn them. J Andyoiji wiH have a render careaf the 
mky^ and bonour^ and frhfferity of the Church, and regard the 
welfare of particular Birethren as your own, i Csr. i a, through- 
out, jFote 1:;. 14, 34.& 15.13, 17. A^m. i3.8.fioopingtothe 
loweft fervice t^ one another, if it were the wafting of the 
feet i and in btmour preferring one another, Kanr. 12. to. Not 
judging nor defftfing^ nor fi^ftcuting^ but tcctiving indfirhedf^ 
ing§neanotber^Kottui^^ throughout, & 15. 1,2^3, 4^7,8. 
GaL'^. 13. &<. i,a,S. Efbef.^ 2, 32; Cc/. 3.13. Edifying^iX- 
hnting^ and leeking thefaving of one other, i 7bef. 5 • 11 . & 4. 
9, 1 8. Hth. 3. 13. & 10. 24. NiffpeaklMg evil one of M^kfj 
James 4. 1 1 • . Much Icfi biting m$d aeveturing one snotber^ Gal. 
5* 1 5. But having comfioffion one cfanotbeVy as thofe that are 
onembers one •/ nnoiber^ i Per.j.S. Rom. 12, 5. 

Dircft. 17* Makf nil your offefiiion to tbe temftstims of 
S^M^ tbe world and the fkfhf by tbe eo^ercife of Faith in 
€brilt. 

From him you muA hare your wetponSi akili aad.firengtb. 

It 



•««*i 



—m 



Tbt Lift ifF'tHk lOl 



iVBI«l*Mi*«AH 



It is the great w rk oi Fatthy xomilitatt andcr him^ ii ctat 
Opttin oi OUT falvatian » and by v<rtuc of his precepts, cx« 
tmp^e and Spirit lo ovtrcomcis he hath OTCfcORic. Of whkh 
more aiion. 

Dircd. iS. Vtith gifo mt^ htinttrtaMed Mndcmsqucfcdty 
FMitkinCbrtft. 

Wc muR fee it ts already conquered by hitn, end entertain 
it as the piflagc to hin; This alfo will be after fpokoi 
to. 

Dired: 19. Fdhh mvft HKeve in Cbrifi gs pur Judfri, m 
give us 0urf:'aLjvfhficathn^ Mndfenttnu nsUtndUfs A/r^Rom* 
14. 9,1a 7 ''/I 5.21,24,25. 

Oirc6^. io. L^lily FsUbmufi fctCbri^ gs frffio-igg us « 
fhu in Hcgvenj snd f^fffitg- it f^f ki, gffd rtgdy U recdvi m t$ 
iimfelf. Bot aH this 1 only name, becaofc it wiH fall ia iu tht 
lift Chapters. 



CHAP. III. 
Birtaim r# /m ly Fgitb gnthglbfy Gb^ft. 

THis is not the leafl part of the life of Faith. If the S^rit 
give as Fgitb it felf^ then Faith hath certmnly its proper 
work to do towards that Spirit f^ich giveth it : Aad if rht 
Spirit be the worker of all other grace, and faith be the naeaiif 
on our parr, then Faith hath fomewhat to do with the Hdy 
Ghoa herem. The beft way that J can take in helping yon to 
belinfi srigbt iutbe Hi^Gbifi^ will be by opening the tVM 
fenfeof this great Article of our Faith to yon, that by Mder* 
landing the matter aright, yon may know what yoa art hm% 
both to dgy and to txftO. 

Dited. I. TbgnMH^tbtUdfyCb^ftj otSfirit vf €oi, m 
wftiim Sgriptureftftkitbirdfcrfom in tbiTriniO ss cm^im* 
tf¥f^ sndgs tbgtbirdfirftSinefrimifk ^^fMtipH^ md tm^ 
^fuglfygsdfiTgtinitdcxttM^ tytmmmiesHmt. Andtherefimi 
many F4r(m,and ancient fXrincs and Schocdmen^<ayTik4!l tb0 
^tf Ghfi, tb$tbifdfnfh0nd frincffh is THE LOVE Of 
^^ i wkiih mifisGfdiUpf9f bimfift ^^^^n^itmim 

D4 ttrjm 



aoa rte Lift of Fditb. 



fitpnwfHntifUinthttfmty\ but as i$ is fregnstit andpr^ 
JuQiv§^ it M tb€ third frineifU of operation id extra > and fb. 
that it is cikcn uTually, far the frrgndttt ^ fiferative Lwc of 

God* 

Ana thus chry fupporc that the Divine TOfFER^ INTEL- 
LECT and fFILL (or fFifdopt and L^Vi) are the three con^ 
ftitutivofcrfons inthemfelves^ and thttbrti f rincif Us of of na- 
tioH ad' extra. To this parpofe writeth Origen^ Amhrofc and' 
Kicbwrdas the Schoolman \ but plainlier and fullter Vamafcene 
and Btrngrd, and Edmundus Cdntuarict^is^ and Pot ho Trummfis 
cited by me in my Rfafons of tho Cbriftiau Religion^ page 372^ 
^73, 374. Aygyftinc only putteth Momory hi tovfor^ by which 
yet Cir»fp4iff//j chinketh he meant P^srrr, (Metafhyf. far. 2. 
Li.c.ii.drt. ^.pdg,2S.) wh^t Cd/arius ztid many other fay 
do trifUci lumine^ I pafs by ; The Lux Radii & Lumen^ arc 
thought a fit fimilitude by many : But the Mnion^ Light ^nd 
Hoat^ isaplaintmpnifionof the Trinity on that noble de- 
ment of fife. That holy man Efhrdm Syrut in his Teftament 
ufeth the phrafe (m his adjuration of his Difciplcs, and the 
proteAacion of his own ftcdfafincts in the doftrine of the Tri- 
mtj^ againO all Btxtfiti) [By that thrttnamtd fin oftbemo/t 
bofy Triiri/yi (or Vivipit Ma'jffly as another Copy hath it) [^And 
ty that infiano andfolt^ one Power of God > €nd by thofe tbrt^fub^ 
fijlences^ the ifftolligible (or intellcQual) ^''^O Aud as it is a 
inoift great and certain truth, that this facrcd Trinity of Di* 
vine Principles^ have made their impreis communicatively up- 
on the frame (^nature, and moft evidently on the nobleftfarfs^ 
which are in excellency neareft their Creatour > (b itis evident 
that in the creatures IPVE is the pregnant communicative 
frinciple : So is Natural Lwe in Genantioh and friendly Love in 
benefiting othast ^ndfpiritud Love^ in propagating knoii^- 
ledge and grace, for the winning of fouls. 

What I faid of the Scripture u(e of the word is found in 
I John 5.$,^>7,8. H(^. 9» 14. i Car.i 2.2,3,4. Rm.u^JobHi. 

Lnkf J^A9.^bcab 3.8.//ii.ri.2.&6i.i. 

Piredt. 2. The more excoiem meafnn ^ th Spirit ppem If 
efn^d^orhkaloirftpntotboGpf^lChureb^ it to %$ iifUngfuffio^ 
fid from that v^hioh mss b^eif$ 99mmumcaod\ a^td thk AMwr 

•r 



V ^ ""^ rie Uf$€f Faith. ^ ^ 



^Chri^ is it wbkh mrfihrifiim FaUh lnah fpicid refpeO to. 
Without the Sfirit cfGod^ is the ferfeSivefrincifU^ nature 
would not have been nature. Gen. i. 2. All things would not 
have been fM^ and yttygood^ but by the communication of 
ff^intf: 4nd without fomewhat of (hat Sfirit^ there would 
be no MoralGoodnifi in any of mankind : And without fbme 
fffcid 9pnsiims of that Sfirit^ the godly before Chrifis com* 
ing in the flefli, would not hare been godtjy nor in any prefcnt 
capacity of glory ; Therefore there was fome gift of the Spi- 
rit before. ^ 
But yet there was an emimai gift of the Sfirit proper to 
the Gofpel times, which the former ages did not know > 
which is fo mnch above the former gift, (hat it is fufiicicnt to 
piOYC the Verity of Cbriji. 

For I. There was ufe for the fpeciall atteftation of the 
Father by way of Fosnr^ by Miracles^ and his Refurrcdion to 
own his Son. 2. The fVifdutn and Word of God incarnate^ 
mufl needs bring a fpccial meafurc of ^r/^m to his Difciplesi 
and therefore give a greater meafurc of the Spirit for thmina- 
ti$n. 3. Thedeiign of Redemption being the revelation of the 
Love of God^ and the recovery of our Lovr tobim^ theremuil 
needs be a (pecial meafurc of the Sfirit of Lcvo (hcd abroad 
opon out hearts. ' And in all thefe three rcfpeds, the Spirit 
Wfs accordingly communicated. 

QjJeB. Was it mt tbc Spirit of Cbrid vbich W(^s in tbo 
Tfofbitt^ and in all tbo godly leforo Cbrifis coming f 

AnfWm The Spirit (? Cbrift is either thatmcafure of the 
Spirit, which was given after the Hift Covenant of Grace, as 
if differeth from the ftate of man in inmcency^ and from the 
ftate of man in his Apoftacy and condemnation ; And thus it 
was the i^f irir ^Cbr^ which was then given, io far as it was 
the Covenant and €face of Cbrifis by which cnen were then 
(aved. But there was i/idfrr €ovenmti to be made after his 
coming, and a fnHer meafwre of Graoe to be given, and a full 
atteflatiin of God for the eftabhAment and promulgation of 
this Covenant ; And accordingly a fuller and Ipecial gift of 
the Spirit. And this is caDed fbe Sfirit of Cbrifi, in the pe- 
culiar GoTpcl fcnfe. 
Q^Ba. Hw is d/Ud,Iob.7.)7. tbatthe Holy Gbofl was 

Dd a ^^ 



a 04 y^^ lifii0fraitb. 



u^t yn givtn, biCMufc Cbrifi wn not yit gtmfltd f 

Anft^. It ti meant of this jftcidl mt^$ of ih# Spiri% 
whic'i wif to be Chriftf fpccitl witntfi ib4 ^gm m riic 
world. They hti before that meafurcof ffue giMC, whkh 
wa ncct ffiry to fhe ftlvation of BcHevew, before the lacmt* 
tion and Refurrciftioii of Chrift. fwhkh war the Spint of 
Cbiift, at ihclifcfir before Sun-rifing it the Light of the Sa«i) 
^d if they died in that cafe, they would have betn fave* ; Sot 
they ha* not fk\tftgMl^it $f tbtGrfpel, ftttled tntfrefidetit 
irith them , but only fome licde tade of it for eaaing our De- 
vils, and for Cures, at that time when Chrift ftnt them by a 
fecial miffioB to pfcach, and gave thetn a fthMen ^ptciftl gifr, 

Ijtkf9» i'^ 10.17. 

Qijca. Hmit itfMd9ftbofi bMfti^tiBtliiVtrf, AAs if. 
tbdt tbey bdd Hrt beard tbdt there wms m H^lj Gb$ft t 

Anfm. It is meant of this eminent Gofpel gift of the Holy 
Ghoft, as he is the great fTitnefs and Agent ol Chrift*, and 
not of all the graces of the H$fy Gboft i 

Qjcft. Wa% it bffwe neceffary f$ have an enflkiti befiifin tbt 
H^ly Ghofi as tbetbirdfgrfon in tbt bltffed Trinity, and as tbe 
tbifd frincifU of tire ^fviirr vpirations^ and wire tbe faithful 
then in Cevmant mtb bim f 

AnfiP. Diftinguilh between the Perfen tnd tht Name : Nt> 
Kiimr is neceflary to falvationi elfe nonecoidd be favedbut 
men of ene language:' To believe in the Hefy Gb§^ uMicr 
that Namt^ was not neccflTary to falvation (nor yet is) for he 
that rpeaketh and hcareth of him in Greek, or Latintj or 
Sdivonian, &c. may be faved, though he never learnt the 
Ingliih tongue:' But to believe in iht Energetic kl^ or efera^ 
tive^ Qt cemmtnicative Love $f Ged^ was alw&ies neceflfaryto 
(alvation, confidercd in the tW;jg, and not onIyinthe2tfii»>f .• 
A« it was to believe in hii FewM" and hts ff^ifd^m : And to be- 
lieve which is the/fr/f, and which tht fecenJ^ and which the 
tbirdf is not ye^ of abf^lute mctffixy tafalvationi w We they 
are coequal andcorflential » and tt was ncceflTiTy to the jews 
to believe, that this tave of qod did eperste^ and was com* 
Kunicated to the faithful, not upon the terms of itfu^^eifiry, ac«. 
cprding to the firO Covenant ) but tp firmers that dtferved 
djtatb^ and upon tcnK of ncrcy » ibtough the Govtnaiif of 

Grace, 






tht LifeefFditk. 70^ 



which ws» nude with Upic<t mail in order tc^faisft^ 
navftf, through « Rcdccncr. 

Di^tdl. ^. Alltin^ is tfficw^ly ncceffuryu fur fahittmfy i/r 
$r •/ God^ h mi phjUiiafri/ mctffary u be l^mwn . And fucb £ 
me0fi0i0(Mlnikl^wltJgfiof the S^ir, Mil •/ xke Hfly Ohfi is 
fMtffury t&faviifty, in is neaffstf MfBivefy t^fmtOifie psuftdcr 
the ijUkncy of l>« f^d Sfirit: Anddtikt r#/l is not of foch ne- 
Cftgiy. And tbortfore 0^ umitt tbe G<4^, tbo Spirit is Cbrifig 
ffftMi WTttnefs^ as vfot^as, Agent iss tbe i0orU^^ it is moro neeef^ 
ftry Hot^ to believe diftissSljt. est the H'^ Gboft hi thst reUtiaH^ 
tbissi ii 90MS kffore Cbrifis eomingiso tb\flefie* 

There is a f^ttkt deal of the Diwifto Perfod^ioii, wbk^ 
ctutcrh our TAlvation^ unknown f o ua : Aa rht SUn wilt 
ihsne upon uf; and tha wind wiUUo«r, and the fain wt{t(all» 
•nd the earth will beti firiiits» whether wc kt)fifm it or not* (m 
0ir bg^wledge of if, is not at all ncc^fljay to aof Divine Efi^ 
€iefSQy OS ImAh The Spirit by which we at tegeneratc, it 
like the wind that blowech, whoie fonnd we hear, but kno^ 
not whence it comatb^ nor whither it goeth (no nor what it 
ia; Jtfbn 3. 6»7»8,9. Butallthofe thii^t irhidi arie necefltry 
to work ohjeQivefy aad mofaty on the feuli do work iio ejfe 
cognito i and the knowledge of tbttn is as neceflify as the ope- 
f atfon is. U was of abfolure neccffirjr to the falration of ^1, b:- 
fore ChriAs eomingt nd among the Gentiles at wdl as (he 
Jews « that the Spirit (hoaM Gtndhfie thenn to God, bf 
poflcfling them with a predominint Lovt of him in his 
Goodncfi » and that thia Spirit proceed from ^hc Son or 
Ifi/itotf of God ; But it was not €0 neeefiarfte^ tfiem as it is 
sow to na^. ta hire a diflisft knowledge of the perfbntltty 
and operations of the Spirit^ and of the ^n. And though 
now it is certain that Ghcift is the^^jsy, theTriftft, and the 
Xiff , and lt(^ man^onutb to sbe Fgtber^ host by tbe 5^, }oh.i4.6. 
Yet thai kjf^pltdgt of hiffi, whicfi is neceflbtf to thena that 
hepa the Gui(jpel, is nol all neceflfary to them that ncvev hear in 
though the lame eficiency on hie fmthe neceflatf : And fott is 
abwi ihrknowledge of the Holf GboHyWithout wftieh Cbrift 
cannot be fufficiently now known, and rijghtly bcfieToIti 



• *• • 



i*iMa 



206 The Life of Faitk 



cuf^ly thejpiritndl Lift §fmM^ in km bihmfi : At tktn it m 
MfnrW BcinghalyiMfiiienitfrom hit Biiugh /# m Life ha if 
€9mmu$ttCiL\i^n fwm hts Ufe^ mtdn^Ughikta from bitLi^t^ 
gndm Uvi $r Gtcdtufs^ butjt^m bk SfifU tfUvt. 

It >is ihercfort t vatn conceit of them, that tluiik mn ia 
kmoccncy had not the J'ftrit of God: They that 6y» his na- 
tural rcAitude was inAeid of the Sphrit, do but fay^and unfay ; 
fpf his natural rcAitude wfwi the tStSt di the inflax or com-' 
munication of Gods Spirit t And he could have no tmrsl 
fcfticudc without itv as there can be no ctfcd without rhc 
ciiief caufc ; The nutnti of Lm and Holimtfs cannot fttbfift; 
b|it 10 dcpendance on tbeL^vr and Holimfs «/ God : hod thofe 
Papifts who talk of maos ftate frfi in furt naturgls^ and an aP 
ter donation of the^f irJt» muft mean by fure natunUs^ vtaM in 
bk mtif efftntuiisj not rrjffy, Imtrntundty by abfiraftion di- 
ftmguilbed^ irom the £mea»n at the fame inftant as . a Ssinfi 
or t'St they ipeakunibundly : For God made tnan in fit#nr/ 
difpqftivt goodnefs ti the fir ft '^ an^ the fa'kne Love or Sftritf 
which did ^tft mtk^e him Co^ was ncccflary after to €9Hthme 
him fo. It was never his fmtun to be a frimt g^nd^ or to be 
good independently without the influence of iheprtnte good, 
I/ii, 44.3. farit ^i.2j.j9b 26.13. Pfal. 51.10^12. & 143. 10: 
Prov. 2027. MmL 2.15. J^hn 3 5,6. & 6.63. & 7. 39. RofiiX 
«»5>6.9»i3»i6. iCar.6. 11. &3.ii,ii.&6.i7.& 1^.11,13. 
& 15. 45. a Or. 3, 3^ 17. Efbif. 1. 18, 22. & 3. 16. & 5. 9' 
C0/.1.S. Judii9* 

Direft. 5, IbeSfirit ij G$d^ gnd tht.Hoan^s ttf tbe fwl 
m0y be Itft^ wkbent tbe deftmOhn ef eur ffj^uce^ tr fieem tff 
bumnne nature v md m^y be refined mkbeut w^iirg m ^tcifkfiy 
etber tbittgs. ^ 

That influence of the Spirit which gi veth us the frailty of 
%liMiien0ljlffe$ite Of ITifl, inclined togeod h geed^ cannot 
ceale, but out bum^mty or ^nng wottid ceafe : Bat that in- 
fluence of tbe Spirit, which caufeth our ^iktrenee te Ged by 
L»ue^ may ceafe, without the ceflation of our ^mgs \ as onr 
bealtb maybe loft, while our lift continuetb, P/j/. 51. lo. 
tTbef.K.i9. 
Dired. 6. ibe gregteft mercy in this wmld^ is tbe gifi ff 

tbe Sfirifr 0nd tbigrmiftimifify is u bs dffrived ^tbe SffH \ 

mid 



'W 



T&e Life of Faith. 2 07 



gpidtmhtkefe tnrtdmuU mM»tyG$d^ as dGovtrn^ur^ by 9gy 
tf TiW^fiJmdfumfhmeiit oft-timts: Tbenf^rf the grtdtcft re^ 
wMfi to ht $bferved im tbif wrld^ is th$ increafe of tbe Spirit up- 
on V5, and tbe great efl funijhnntnt in tbie wcrld ie tbe denyirg pr 
^witb'bolding tftbe Spirit. 

It is therefore 1 grut part of t Chriftians wifdoth and 
vork, to obfertre the acccffes and affiftances of the Spint, zuid 
its wUhdrawtngs y and to take naore notice to God in his 
thankfulnefs of the gi/r of fibr 5/irif, than of all other bene- 
fits in this world : And to lament more the retiring or with- 
holding of Gtds Spirit, than all the calamities in the world : 
And (ofear this more as a punifliment of his fin : Left God 
ihould fay as Pfal. Si. 1 x, n. Bat my people would not bearksn 
tonyvoiee^ Israel would none of me: folgave them up totbcir 
iwn beatts tvfts^ to m^K in their own counfels : And we muft 
obey God (hroogh the motive of this promife and reward^ 
frov. I . zj. Turn you at my reproof \ btbold^ I wiB powre cut 
my Sfirit nntoyou^ IwiUmdl^ kfio^^ noy words toyou^ }oh 7.} 9 
Hefpdkstbis ^ the Spiffs, wbicb tbeytbat believe on bimjhould 
receive^ Luke 11.13. God will giw his holy Spirit to thim 
that ask ir.^ And we have gieat caufe when we have Honed, 
to pray with T>amd^ Caft me not away from thy presence, and 
take not thy holy Spirit from me. Create in me a clean hearty 
OGod, and renew a tight fpir it in me. Reftore tome the 
py of thy falvarion, and* dablifli me with thy free Spirit, 
tfaL 51. 10, r 1 , 1 2. And as the (in tp be feared is the grteving 
if tbe holy Spirit \ Ephef 4* 30. fo the judgenMnt to be 
feared, is accordingly the withdrawing of ir, Ifaiab 63* 
10, II. hut tb$y rebeSed and vexed bis boly Spirit^ 
fbereforo be was turned to be their emrny^ and fought afainfi 
them, then be tammbred the dates ofold^ Mofes and bis pfffle^ 

ftyingy Where is he that brMf^ht them up ^here is bo 

that put hisholy S^if wMinthem i ., The great thing to be 
dreaded, is, left [jbofmbat wete once en^teneJ^ and have, 
ti^id of the beavanlyjift^ and mre made partaksfs of the Holy 
Gheft-r- Jhouldfaiawajh and "he m more renewed by, repen- 

OtteSt. Ji^Thertfore executive p at doh or jufiiflcation cannot 
PJ^lybeJ^ffeQer tbanfanSificution is ; Becaafe no fin is fur- 
ther, 



208 7^ ^f^ efFsitb. 



\ 



tbeTJ4rgevfn^ prth€fiffonJ9i(tffieitKecufkffty^ than thf fmnij 
went MtMkfHcffi awdihi frsvmtUM9f tb§ Spirit^ biittgtbegregt 
fumfvmtnt^ the giving pfit^ i^^^^grim tKtcmiviumiffi$n im tim 
life. 

But of this more iti the Chapter of Jtiftificttion MIow* 

Din ft. 8. Tti ibret gre^t^fetAtims inntgn^ wbkh each tf 
thtbreefiffons intbe Trinity ewimHtlyferfifrm^gre^lif^tn^ 
Mtdicna, falus i xhtfirjiiyt be Creator^ ibefrcmdb) tbt Kt^ 
deemer^ the third by the SMdifier. 

Cominonly it i» ciUctl ttnure^ Grgce ind Glery : But ei- 
ther the terms [Gfsce dfi4 Ghry'] muft be plainlier expound- 
cd^ OT that diftHbntioD is Qoc found : If by Grdce be meaof 
til- the extrinrick rr>edicinatpfcptrttioiif madeby Owti ^ and 
if by [Glcry^ b: meant otilf the HelinefsxA thc/i«/, theleaJe 
is good : But in common ufe thoiie words are other wMe ua^ 
dcrHood. SffnOificmhn is nfually afcribcd to the Holy Ghoft : 
but Glerificgtien in Hearen, is the pcrfiftive effcft of tU the 
three perfons in our iiitc of perftft union with God^ Kmt^ 
15. 16. Ti/tff 3. 5,6. Btttyetinthe wo^ o( SMnSificmimir 
frtfy the Trinity uitdiyidedly concur t And fo in the /anSfying 
and railing the Church, the Apoftle difiinftiy calleth the tdt 
eftfae Firtirrr, by the natne of Ofrfnt jiti t andtlic work of the 
^fjsbythe ntant X)( jidminHtratien^ tnd the part of the Hofy 
Ghefk by the name of Gt/ti, I C^f. 1 2. 4, 5, ^. And in refpeft 
10 theft f^ttSifyini Oferaiens of God, Mdextr^^ the fame 
ApoAle diArtbuteth them thus, %C9r. 13. 14. The Grace eftbt 
herd Jefm Cbrift^ dndthe Leve ofGed^ Md the Qmmunhn •ftbt 
Hcly Ghi/t^ be with yen si : Where by Gpd^ fecwicth to be 
meant all the peilbns in the Trinity in ffccii perfefttoB \ but 
•(peciilly the Fgiber as the Feumnm nfLem^^ and as exprcfing* 
Love by the ;?# n and the Sfvtit\ and4>y the Gruc^ tf CbfiH, is 
meant all that grKious proTiiiM he htth made for mans AK- 
▼ation, and the Relative application oftt, by his inlcrceJGtNi,* 
together with his utt^ii of the holy Spirif. And by the Cam* 
enunion of the 5firir is meant that aBetnt €emwnnieaiien oiLiff^ 
Light and Lwe to the (bai it bXU which is eminenfly aftribcd 
to the Sfirit. 

Dired. 9. Tee Sfirit it felf is gmn U true teHmrs, md 
^t mly greuefrm the Sfirih Net 



\ - 



im*mmmmim»^^^mm»^>^im t i < i b ■ i i ,,. i afc«jMi»«>i i i rr i 



Tbe^f^^fFditk 2*7 



Not thif ehc Efltnce of God, or the pet fen oft hfe Hoty 
6hoft,ir capable of being contained in any place, or removing 
coor&omaf)tace,bylocalniotion: But'i. The Holy Ghoft 
i>givenconsK>/4lti^f/j^, asoQrC«irf»MtiKg ftrifff//^^^ in the 
B^ptifmal Covenant : We have aCovcnanr-rtght to him, r hat 
is, t<> hit operations. 2. And' the Spirit it fcif is preient as the 
immediMfi OfetMf&r h not (b immediate at to be wittntit 
Mimis ^ but (b knmcdiaeely . as to be no S^^nt Agem > 
but by fr^xim^e Mttingtncy , not only rati^nt v^tuik ^ 
but aMb ratmu pfffcfiti, pet formcth his operations : If yoa 
fay* /# he it frtfrnt every where \ I anfwer, but he is not a 
fnfen^ Ofergt9r every where alike. We are called the Ttmfles 
€fih€H9fyGh9fi, both bccaufehe huildetb tis vf for To holy 
• uiC) tnd becmfe he alfb dwetetb in us, i C^. 6 . 1 9. 

Dtreft. to. My the /gnSificaHencmmmfy ifctihed t$ tht 
Ihfy Ghfi^ is mm^ thai rec^ery efthe foul to Ged^ frm jrlbM 
ft isfaen^ which cmififketb in a«r frimhive Helimfsyor devHed* 
mefiuGed^ hmfunmBtilyinthtlAvt^fOed^MsQ^d. 

Dircft. 11. JndFsith inChrifi is eftfUcedas hefere If, 
mtMs^theSfifH wetenoeaufiefF^kh^ net gs if Viuihwert 
m fsft $f ntr f^vkig ffeeislgrsce \ 0r as if any hadfaving Faith 
hefou they had Uve to Gedi for hecanfe as Chrift U the hkdia^ 
tmmsdwayto theFglhen fi Fakh is^ him is bta a mediate 
grace te btiag us tip to the Uve ef God^ whieh is the final f#r. 
feOipe gjraci : Attdhecmife^ theugbthey aee istfrfarabfy comfit* 
adte^ yit fime aSs offaithga before mir ffeeial Uve te God im if- 
der ef nattare^ thou^ feme either s felew after it^ or ge with it. 

It iia ^cftieo which feemeth very difficult to many, whc- 
Ifatttsvi HGad, 09 Faith in Chrifi maB tp Mi C«hetherm 
time otoffder 6[tuttttro^^ Fdr if we (iy that Faith in Chrifk 
vmA go fitft, then it fectncth that we uke not Faith or ChrA 
v$% meant xo\ma%wtoGodu tsmEitdh for our Evil is Piv 
nmMiSy Gedst heJavedh «Bd to make Gedetn End, titd to kve 
Um^ aie infepatablf* We firft ktfe the gted which tppcarech 
to ns, and cheo w^ ahnfp and »/e the hlians to attain it % and 
in fi) doing wcaaake thatavr End which we did Me -» fo that 
kisthe/bjfAvfiffpr itfel^ tndthenmadeMnrE*^. Nowif 
Chffiftbenoruieduallr4ifrf«6fd^ ot.tt xxoiVltimate Eni^ 
Ibcn ha is not b;Ucvcd in. orufed tff Chr^^ tod theicforc it is 

Ef •• 




Tbe'Lifc rf F4itk 



Q» Cfoe Ftith: And dm which httb not the riw Sm^ is nor 
the trui sO or gf^ct in qacfttoa^ not cu chit he any fftcUl 
grganttU^ wmeb hath not Qpdfo hi^VtH^nf^^nd: On 
badi whkb tccOQAte, itoo be noin/rfWfi^; TheinfmNe 
fink^ being brfbre the ciMS^«t}rff# of cnaiis, though tfaeaflc* 
cation be elter« 

And yet on the other ddty if G$d bt loved at cut Eni^ be- 
fore we bilieve im Cbrifi at the mcMw^ chcn we are fdnSified 
before vr^htluve. And then fiiith in Cktifi is not the Mtdiu 
of our i^xli j^icUl L^vt uG^d* And the conftquenta on both 
paru are intoUerable j and how are (hey to be avoUcd > 

Coniidcrbcre x. You muftdiAingnifl) betwixt the irj^iiir* 
f»^or kju^^i^g ad of £uth, and the cppifenthg or cbttfimg aft* 
ofitin the will. 2* And between Chriftas htisaMrMr of« 
G^di chuiing and ufiog, and as he is a meanSLofsfrr chnfiiig 
and niling. And fi> I anfwer the cafe in dieie PropoO* 
tions. 

1. The kpov^Iidgi t3S % Vaty'tB foppoCed bdi>re the i^ir« 
ledge pfCbri]^ as a MidUicr : For no noan can belicTethat he 
if a Teacher fcnt of God, nor a Mediator between us and 
God, nor a Sacrifice to appeafe Gods wratb^ who doth nor 
belie vc fiiA (hat there is a God. 

2. In this bailiff or k^mwlidgi 0/ Gtfi, is contained the 
knowledge of Ins £f#0fij/.F«ri9er, Wifd^ni tni Goodntfii and 
that he -is our Crrersr and Givifomr^ and' that we haye 
broken his Laws« and that we are obnoxious to his Jaftice,* 
and de&rve pnni(bnient for eur fins. AH this- u to be l^n^w/r^ 
bclbrv we beUtve in ChtiA asthe hfediatnnr. 

3. Yet where Chrifiiansty ia (he Religion of the Goimtry,it 
IS Cbrift kimfelf- by bis Word and Miniftefs, who teacheth us 
thcfe things concernii^ God t But it is not Chrift at a Mfdrf^ 
€h$pn $f ufed by us» to bring us to the Love of God *, (for no 
tnan cxncknfi or sfe a ACtms for an End not yct^ow^ or in- 
undid:) hutitiMChrifi stmMigniekvfenm^ kfedijGpd^ td^ 
bring home finners to himftif : feven as his dying for ui oa 
the CroTs wat.^ 

4« The feul that kaoweth all thia concerning God, vcannot 
yet love him fivingly, both beeaufe he wanteth the Spirit to 
eflcftit, andbecanfta M/fin^-katkigO^d^ ingMgfd^m J^fkt* 



^aammm 



Tie Li^ffFaitk. 



fmm 



m^mmi 



nJamm tbi ftnum^ it not fucfa in okjcA, as a guilty ibid era 
love; ksMM waft hc% H^mg mi ntendlri (hd thtt is wtHiog 

5. WhtfoChrM^yhit Word md MtntOets^httii uugfai a 
ftmitr both whit God m iahimfid^ nd whit he it to m, tnd 
#htt we ha?e defdived, tod whit oar ode if » and than 
Jiith fioghf him, vrtiat he bimfilf is if to hii fmfm aqi hit sf- 
fic0^ and whit hk hitherto facanc9e us to God, and how 
firGod'b r#riii#iibi(heteupoo, and whit ncmmm4mditmsl 
fmti9rti9qi Cmfmsnt^ he hafh made tad offeietii to ^1, and 
whit be will be tnd do to tbofe that do come in, ihitMiif of 
M thit prhvfly (by thtajfent ing idof cheundetftinding) is 

The ifirft patt iXfrnimg Faiti^ going in natere bdbi^ bocb'the 
Lhfi if 6i^, and -the e9iif^^S0/> wSt of the WUl eo4he Re* 
^eeoMT. ( And yet perhaps the faae Ml^ o£ fiidi in in mi- 

tcffeanal fiipeifieiU meaTafe, inay S^ ^S ^^^^ ^^^ ^ 
ananf.) 

6. In this i^phU onf befieff in 6#J, and in tlbr MirdistM^^ata 
«Dtf)iiha in timtf and nati^r r thty baittg Kildha here ar the 
iDbjiAsofoarftith. ttisMtpoffible^o bdievt iriC^ri^r «r 
tkfNUdi^mar^ Wit b^bfr(fplim§iO0di$m^ <bejfofewe &e- 
Ikte that (Mir^ifiliirri^i^ lit Mri&Mirri nor ifkiv&fa: 
Indeed «hci« is adiArcnce taiirder of jfigauiiy abd AfitMe- 
nr/fi Aif jf frfifhitftd btii^ rifM toted to ui i^ the Sni, 
Md the FfifMjrir^ bnt astha Mams ; Eat ni to the hfUi ^ 
out ai^rrftnf^or tetindNg, thertcainbatio diAeitfRie atlAK 

no more ^han in- the order ol hi«>wi^ thcr F^ither a^iht 
Son, the Husband and Wife, the King andfnbfcast Thgk 
Rehitiiiei ire fiml wMti &' ttmfne. 

7. ThisirfhtiMg aft off^ir, bv which ar wier weMieri 
Oirift tobtthaPi!#fitiifrw«a]«d6i«to^hc^#^Mrild bf hhMv 
is not the belief that wyfim gn gBujdfy fififutd^ end iDf fiiol 
oAttiHy iecooeiiedaiid)iifliikdi Ikit it incladeth tile belief 
of the hiAof y of Cbrifii AtiiftdbBn, and of the cofiaikion con« 
dittonil Covenant of Protnift end Qflfer from God^ vh^ that 
God is/#/4r NOiiwM^y the Medktoor, at ihitf hi^ 

UTet sBd ittfttfie, and glorifie an thafrRtfiKit and Mhve^ that 
11, that ft9um U 6id Irf /aftik in Ckrijt s iod offereth this 
asieaff to aU, and tMteateth thcoi 10 acctft it, and wRl 

£ % condemn 




a3o 



k 



7Ae Ufg pf Fditk 



condemn mm of t hmi but choic char fiotliy rt jcA if* At 
thinp 4r# #f G«^, i»1p* ht%h uc^iiciledmfkmffifif Jtfm 
Ckfift^ Mi hjth given t$ ut th$ Miniftry $f ncmciUMUm^ u w^^ 
tbdit^dmds M Chfift recmcUittg tkcmarU mn§bimf^lf^mtif 
imfutirgthtrttnffijfesuthms snihuth cmM^U/ u mtkf 
wad9fftc$mili€iHm : N^m then Wi are E^hfffdsi^i ff Chf^^ 
m tUugh GiddUkifitchf^u by vi ;. we fr^ym m Ckfifiifiiid^ 
hyi rinttcikduHf G^d^ % Cor. 5, 18, 19, so; So thtttc is 4c 
once Che bcM^ thc%F4tirr ii r#c«ii^i/«4, )ID<i.che Sm m chc 
Ktcmdtft aod chat according. Co chc. ceooui of ibc cmm&n 
€pmJUt$m§lCi9fn$9ir^ which isxhcfiiO ^Jfenritigp^tt of (kfm^ 
Faifh. 

S. This fimc Coveaant which tipt^ith Gidas tlJit far 
recgmilidbyCkfifi^ doch ^erkim to be fur chct . tf^Mfy m«1 
fifiy ftc$ticiled^uidXoptfi^eUiigferifii\xi^ chacis, to fofgirc^ 
accept^ and love ua pcrf<dly ifor ever* And it of&rctb ut 
Ckf^ CO be our aduai Hud and Mfdiafour, to procure aii4 
^a^tts all chii oicrcy^ by comttnnicating the benefits which 
he hath purchafid according to hii Covcaant-tcrnis : (o thiMr 
•a before chc Father and theSon Wert reveaM to our irj^foir t9« 
gether % fo here they ate ofler cd to the If^iU together* 

^. In this ^ir^ Qod is oflered as the End, and Ckrifi ee 
M«iiatour is otfesed as the Mr4ai » therefore the aft of tht 
Wit re (Sf^ which is here required, is. fimfU lepfi of compkh^ 
ecfcy (withfobfedidn^ which is a conftnt to obey) but the 
aAof the Will to Chrift, is called cl^#Je#or c#nfe«r, rhongh 
ihertAe in it ifwsr McAi, the Love cl thut AStm for icf 
aptttnde ts to the end. 

10 iThisLoveof G$d 0s tbtEndgndCoiifinf to ChrlftvM 
4he AfriMi^beiiignoraAa.of the In$tM^ but of the liPif, can* 
nortethe foft aftsof Faicbg bat do prefoppofethe/iqil 40W^ 
MjiaAs. 

ir. But the tfjl^ifrfitf aft of Faith, ^othco!^ tfaaTe tAnoT 
the IF^f to Gpd and t&e Jbftediatoar. Bccaufe we believe the 
JrHtkusd G$$dmf. w< Ceiifnf and Uvk 

12. ieih thcfe adsof the Will are cauiedby afleot at aM 
tfspe, without the kaft diftance* 

1 3 . But here it a dtfTef ence iiw-order of N^un^ beaufe 
^Vl^GfduMM^d^ViAfoibimftlJh tni thmftre p^/m 



'I 



» i 



mm** 



»m 



The Life of Faith, aii 

r- I I I I ■ I n II »■ M M-T — ■— I — ' — - T ' 1-^ ■ —^- 

the ndtuTdls oticf of hunfthn 9 and we trif Chnft u the 
M#Mi fm thic Enif mi therefore hat fiC9ntUrify. Though ia 
tlie JrtnitBs^ffubtitfUnwnd ^Jfrjirr^thcre be no fuch dificrcncti 
becsufe in ihciirmb^ which is the Vkdifftgndm^f oh}c6t^ there 
is no d ifi^fence. bat only in the CoUmfs which is the WiUs 
ob)ed :. And as G^odneft i$ ftlf is apprehended by the Vndcr- 
jbmJhg, m wfcUnum^ there is only, an obfc^ive d ffercnce of 

14^ Therefore as the Gofpel ferelation comech to us in « 
way, of ajfiT^ frmifi and eovmsmt^ Co wa FsHh mnft ad in 9 
wtf tiAccif$MC€ ft C^v€nmtii$g wtth God and the Redeetner 
fttfd Sandifier. And the Sacranaeat of Bipttfm is the fo^ 
lemnizmg of this Covenant on boih parts. And till our hearts 
do conftfH to the Btptifmal Covenant of Grace, we are not Be- 
lievers in a f^vtngfenfe. 

15 . There is nodiftance of rjwr between the Affim oiFAb^ 
and the j!c/t tfu$ degree of Lei^ and C^feiit : fThoogh an utu 
fmnd Affmt may go long before \ yet fmmd Afftm doth itnmei* 
shatcly produce Lnie arid Ceiifriif \) and though %eif4r and 
ftSfffolvidJepii^ft^nftm flbay be fotne time afterward : And 
therefore the ibul may notat the firft dtgretCo weltandei^ 
fland it ieli^ as to be ready fbr^n open covenanting ) 

t6. This being, the trne order of the work of F^iii^and 
Lff9it the cafe now lyeth plain before thoTe that can obfettt 
things diftinAly, tnd take not op withconfuied knowledge. 
^Aiid no other are fit to meddle with fuch cafes) vi^ that the 
kfflMig osiaflenting ads of faith in G$d ss rtcwciUd((o fci>nd 
in ChrUL as the fecmciUrfa far as to give out the offer or Co«* 
venant of Grace, are both at once, and both go before the ada 
of the. will, as the-aufe-beforcthe immcdiate^fTed*) and chaC 
this aflcot firft iin order of nature (but at once in time}catt(etli 
the will to love God u our End, and taconfent to^aod chuft 
Chrift in heart- covenant as the means, and fo in out covenant 
we give up ouriclves to both : And that this Refintance and 
]Uv#toGod, which are both one work c^Wcd XMvnficn^ ot 
rivrifjflg from the crettore to God, the one as denominated from 
the tfriHiiftfi^^ ^s, viz, ('Repenuncc) the other from the rer« 
minmid qum < vis« Love ) are twiftcd. at once i^th trun 
fnitb f . And that Chrifl as the mtims npd by G$d is our 



MMMMh^iMMBMiMMMMMaM 



a 13 lU Lijt ef FiHtb. 



firfifidebff^ and brtDECth us xo^Jftnt: And fhenfjfrilr n/. 
ftnt bringech us to t^s Gcdfof tur End^ md Ckt^ fir tir 
Afrtfuiofour sBual ytfftfficaihft w!tii 6lory\ Co fhtc Chrtft i^ 
not by Fditb chcftn and ufedhj m under the nocion of a M'dU^ 
fdur Of Mfgns to oxxtfirft M cf hve and C9nftfa\ butts a Kieons 
totbM tftbt Fsibers cbujhig oiiljr » but is in tbst firfi confent 
eb^fen by us for the ftanding means of our JiffUfication ini 6U- 
ry^ and of illour/i^Dciriifgrxrrci/Vand incrUft of love to God; 
ind our randification » To that it ts only the aflfentiiig aft of 
fcith, tnd ndt ihttUBing nQ^ which is the efficient caufc df oi^ 
vfryfifft tft of Love toGod,a««d of our fitft dcgTcecffanftificti 
tfon > and thus it is fhtt Faitb is called the feed ind met her 
ftice : But it is nor that faving F'Mifb which is our CbrifUgnU 
tjfy and the ccndition ci JtffUflcaitim and of Ghty^ till it come op 
to a c^enant-eotifeMt $fbeaf$^ and take in the (dttftii ads of 
Kfftntimce and L^vt uGodti our God and ultimate end . 

The obferration of tnany written tnifiakes about the order 
of the work of grace, and the ill and contentious confcqucnts 
that have followed them, bath made me think that this true 
end accurate deciflon of this cafe, is not unufcful or unne** 
ceflary. 

Diredt. 1 2. 7 be Holy Gbtjl f$ fgr cmcufredmtb tbc tunud 
W^d^ in dwr RediWftiniy tb^t be vpm xbt ferfeQmg Opergtoty iig 
$bi Cenci^hn^ tbe Alinefs^ tb§ Mirscles^ the RefurreaigHrf fejie 
Cbrifi, ^ 

Of hit CMCefti^ it is faid, Mat. r. ao. For tbat wbUb is 
t^ceivedhebfty kef tbe Hoty Gbofi. And err/! 18. Sbe sr«s 
foimd v^Hb ebildof tbt Hely Gbof. And of his holy pcifcdion, 
•sftis(aid,L»iL'2.52. that be increMfed intfifdm^ andfi^^ 
ture^efndf^emwHb Ged and men^ (^meaning thofc pofitivt 
perfcAions of his hunnne nature (which were to grow up 
with nature it (elf. and ntn the fiif>ply of any culpable or pri- 
vative defefts) Co when he was baptized, the fbfy Gbefi de- 
fcanded in t bodily (hape like a Dove upon him, Lubf^. %^^ 
And Lake 4- 1- it is &id, JepubewgftM eftbe Hely 6»fl, &€. 
Ift. IX ; 9. Aftd the Sfirit (ftbe l^djhat reft ufen bkn v4ke 8fu 
rHefwifd&m mad mdlerftaniiag^ tbe Sfirk if ceaafet and ntlgjbt ^ 
tbt Sfirit of kj^vrtee^e^ and thf •Mr ^tbetard^ Mdjhai makf 
Hm quk^Jfundifft^n^k^ in thtfearaftbeLrrd, &c. Joh. 3. 34^ 

Far*" 



TiTG9dghflkm$tbeSfiri$iymupir€Ubim^A6Ui.z. Jfiif 
tkMtbetkrn/^ tbt Ib^Gh^fk bad ghen^wmHMdmints. to tb» 
Jlftfilis mbtmbe bsdcb^tn^ RoAo* i. 4.1 jfnd m^ declared t^ 
U ibe^SM ffGid^ mUb pvPtt^ d^p^dmg H4JftSfirit of Ifflinefi 
fthtcis, the Holy S fir it) by the reftirfiQipn ^rm ibt dea^ 
Mat.i2.a8. Ifleafi mVevils hy tbtSf^rU^fChd^&c. Luke 
4. iS. 7b i Spirit tftbi Lard is ufon mt > becsufibe batb ^mimU 
€dwuUfr$g€htbtGo^lt9 tbefMr,Jfe batb pni me to beal^ 

&c. I&,6i.r. 

In all this you feie bow great the work oTthe Holy Spirit 
was upon Chrifi himfclf, to Rt his bumancnatare for the 
work ofour Tcdcmptiooi and aduatehim init » thopgh it was 
the 0^4^ionly which was made fteSi/ and dwflt aaH)ng u^ 

Dire A. i^. Cbrifiv^as tbmfitidmtbtbi Spirit^ to h tb^ 
Hud i r quiektning Spirit to bitbodf : attd g^coriingly to fit eofk 
nttmhr JOT its ficuiut iffict I And tbtnfototb^ Spirit mm givem 
otCdUdtbtSpwltofCbrift^Mscommmici^tdbybim. 

Kom. 8. 9, Ifdnymmhmto nottbo Spirit ^ Cbrift^ tbi famo. 
ar none ofbii^ Job. 7. 37. T^ar fpg}^ bo oftbt Spirit^ mbicbtbty 
tkM beliivr^uld rtcuvi^ viz. i t is^ the wmtr fif/i/e, which Cbrfft. 
will give them, 1 Cor. 15.45. ^beU^AdMmwMsmsdraqMtc^^. 
tning S fixity Gal 4. 6. Godbaib fint fortb ibe Spirit of bk Son^ 
hn^ our begrfSy ffbtrehy tro cry Abbs Fatbtr^ Phil, i . 1 9. Jbrovglr 
tbeyiippfyoftboSpiriroffofmcbrift. SudifoEpbtf. i.ai,23- 
dc ). 17^1^,19. 9c 2. i3, 28« &4.3,i2>i6. X Cor. ii^&c 

^Dire^. 14. Jbo fprcatefi extrMrdiMry mo^furo oj tko Spirit^ 
«rtff gii^en by MfH is bio Apofths^ and tbi TrimUivo Cbr^ianSy. to 
Ar tbofealofbie ovm trtnb arndfower^ 4nd to fit tbem to found th 
firft Cbwrcbit^ and to connfinco nnheliturs^ and to dilivtr bk oritr 
•mtnofdintbo Scripuwrot^ iftfaiibfy rs tbo Cbotrob fpr futurt 
tima. 

It wouId{>e tedioas to cife the )r6ofs ofihis^'they trofo 
numcrouf s take but a few, Mkrtib. 28. zo. 7eacbing, tbem rs 
obfgrvesttbingsmbatfotverlbaifo commmrded yod (rhtt's the 
conmiffidn^ MM; i4. 17. Akdnbefe figasfhat foBonf^.tbtm. 
tJ^mtbolit^i&C^ ]oK 2i0i 2^. Receive yt tbe Holy Qhtfi, &:-.' 
1 4. 26. But tbi Coa^ortery tbe Holy Gbofty whom the Fatbir rrtS. 
fendhmynmrybewHlte^Kby^^^ ^ndbri^g aVtbiuf^s 



■^^7 ". the Lift efFiMk, 



« 



tntnth. '- '■ --=----''- "•«-'• 

«»^ iTMtfri . 

Gbeft. gectrdiKg, fo fc*r ««"» «'•" , 

Dired. 1 5 . And m fueb gifts tf tht fSfhit ws gnen to 4k0 
Ap^lit *s thtir 'fee rreuirtd i ft th»ft fMnai^Mggrtcts, ¥t 
thtt fiirhutlLife, Light sndLtvt, ^rttghitn by « ro«|frrii» C*r»- 
ttlg^s.whicht\tire*htigMdfMlv$tund»thrffttTt. 

John 3. 5 . 6. E«c«F * *»*« t« *«« if 'WrfMr, 0»d a/ t*f ^i- 
f if. he (smut tmtriHt, the Kingdm tf Hentm. 7J«» »*«* k 
imnf thtfl (k, upfh » tnd tbtt whkh « h«H of tht Sfirn, » 
Spirit, Htfe II. 14. fTithna b$luitfs ntiu {ha fee God, Rom. 
8. 8,9,10.14. 1 b*y tba srt k$ tbefitjh cMtuMfltsftCtd : Sia 
ye trentt intbtpP, >«* « tb, Sfirit, tf /. *« ^f'fJ^'Sprn'f 
God dtftt inptf.' Km ifsfty aunt *«*• ntt tkt Spmt «f Cbrtjt, 
hektuHidbif, Seetlfotr. 1,5,4.5,1$ 7. &c- ^"^ 5.5A7-^» 
fwrf m by the w*finng of RegentrttttH^ nd xbt rtntwrng ^tbe 
HtfyCbM tPbkb befhtdoHUS MbuudsHtfyy through Jefos Ouift 
oufSatioan tbttbtingji^ifitdbybitgrtce, m fhtuldbe mtd» 
bars, McecrdiHg to tbt boft tf ettmtl life. But ih< tcaunomet 
of th« tfuth are iiiote«uin«rous than I mty recite. 

Dited. 1 6. Byti tbii it sffwttb ibgt tbt H«fy Gbtfi it both 
ebrifiigregttPitntfsMiaitftlyiHtbtmrtd, bymbicb it it $bit 
b* it ttfntd tf Gtdy oHifrntd to ht ttut\ tnd *lft bit Advteatt^^ 
grtttAgetttintbtCbureb^bttbto inditttbt Scriftwtt^ *tidt$ 

So chit no mm can be a Chriftitn indeed, without thtfe 
three: 1. The tbjeOm ttHmfioltht Spirit to the truth of 
Cbrift. ». The Gtftl taught bf the SfirH in the Aftfilet, 
3. And the iuickfnhlg, UktmiMahg and fMHSifyitig work of the. 

Spirit upon their Ibuu. 

Dii ed. 1 7. Ir w tbrrtfin hi tbtftuffeai tbti we grt htfiinti 
mtt tbiVtmt of tbt HtfyGbtfi, ts mB attftht Fahtr tatdtbt 
S*n, Ubting bit wtrkjo mobs w tltt both Btlitttre mi Stuiet \ 
tmd bit ftrftffinn mork^cfour ttol SttMificMkm^ being *$ itefiff*. 
ry ttut 41 Mir KeittHflim or CutiitBt Math. aS. if, ac« 

Ncb.6. i,a,4->5t<. . ^ ... .. •„ 

DircA.iS. lbiftftrtM*HiyC^i*f»^^!iKi^'^UV* 

0$ 



k 



mm 



Th^Lifo cfFsHk. 225 



ia being m fffcigl C^vengm v^itb tbi H$fy Obtfi^ /# btmuftm^ 
Jarjbntd diftn^l^wbn^ iun th$ he)ttfits^ multi^bM gn tbe c^Hdi-^ 
rifjff , mtd ^m ^te tbe Juticstf tbat firt 9j bii Covtnmit. 

The fpccial Bemfitt trc the Lffe, Ugbt and Lnir htfvtt men* 
tiencd, by tiic qmekfnift^ iVuminatiM tnd fm^^fic^imoi ihe 
Spirit i not as in the Br it A9 or SeeJ-y fot Co ihty ar* prefup^ 
poicd in thtt Ftfitbapd Rtfemsne twitch is the C&ndHhn. But 
as io the following tAs-and habits, and incrcafe of both, unto 
pcrfeAioe, AOs 1. 3 8. Ktpent and be baftized every Mt ef jw^ 
in tbe Ndme efjefue Cbrift^ for tbe remiffi^M offifo i andyefbgll 
rueive tbe gift of tbe Holy Gbft i for tbe framift k to you snd 
to your obiUreHf and to #// tbst are dfar off^ and to as uoany as 
tke L$r^ow God /hall call. See AQs %6. 18. Efbef. u 18, 19. 
Vtui 3- 5, 6, 7. 

. The (pccial condition on onr parts, is our eot^nd t^ tbe p^bole^ 
Cmeettant^ofGrste^ vm to give ufour f elves to Ood as out Ro* 
conciledGodandFithet inChriB, and to}cftif Chiidasouff 
SiMonr^ and to the holy Sptiit as to his Agent, ahd our San- 
Atfirr. Thcte needeth no other proof of this, than aQui^ 
Uaftifm at ceUferaffed in the Church from Chtifts daies till 
now. And theioAirationofir, Mir. 28. tc;. with t John 5. 
7,8,9. & I ff#.j.i I. with 7^*»r 3. 5, 

'- The rpedll vutks afterward to be par formed, have their 
rewards as afbrcfaid, and the negleA of them their penalties % 
and therefore have the nature of a* Csndirjon as of thofe farti^ 
€ular rep^ofds or henefitt. 

DircA. If. TbeVtitm fB^bich ottr^Covenant vHtb tbe ffofy 
Cboftdatblinduste^ are \. FaitbftXy to endeavour iy tbe fow<^' 
emd belf veMo be givetb us. to cominue our ceafntt to all tbefore^ 
fitid Cepeosatit : And a. To ohty kk furtbvr motims^ for tbe 
W0Tl^af Ohidienee uniLvue: 3* And to ufe Cbrifls try folded 
momHWithwhkbbkgfwitvmkStb : And 4. Tt forbear tbofa 
m^fim wpMegruve the Sfkie. 

y^hn 1 5* 4* ^Ahidi mme^mtdl in you. r. 7. If ye Atde ift 
oue^ nndmy mards Mde inyou^ yt frail as\^ mhat ye trills audit 
fbaU he dine unto you. t. f. Coottinuebs^my leve^ Col. f • 23. If 
yeeoniinneitHbifuitk^&c. }ud«ii. Keep your fclvrs in tbe 
UueafGod, Eleb. 10.35,26' N«r forfakiug the affmhttng of 
Jiitnrje/uesfopther^&e. Forifraefinwilfidly,&c. ofhewmuslf 

Fl fir or 



22 6 The life of FditK 



f^firfunHhrntfAfif^i |^:frf ihnutfff tf$fiky^ mktibjifb Jkm de* . 
if^ l# iht Sfin$9f.ffrsQe^ r.*M» Hcb. ^•.4, 5,<i6. EphcC 4 jo. 
Grtfvt notthibdy SfifU cf(Sj^i^ i.Thd.'^.ei^ ^fuc* W9$ . 

msn #4 Aii^ things ^bickk^jbnfi fthicifh pf. sffkuity im it 
difttmiHrngf^Mltjofif^^ bvi0t^Mlim9g fru {flf:^4ctnmiji^ , 

ll|^»«4W!^^ri*^*'*«^^^ tpd 00c do- 

t'fiiir pnti mth%m^ ^j^(ti{bti^tktj^9i^si^ior the iQotioas of- 
the &pitii, iniAh$.K our codcavqais will not further the end, 
dotbuftt the* Splift, .«iid iipf^tudi^ thaxiUXf^ % feeing the 
Spirits wosk isto Au^suptp <Qdci^ir^pMf,« which whcnwo 
riMe to 4qi ,wc ^iCi^ iiMM^Wg^lBtt *IV Spit it.. 

4( Ci^rf ^in^ to 4{4ufe^}be ys^litlM^ or ftl^t f pjftff, wk^k ii mnttb fa v 
yfifomttpfus it fq mpttb^^^4t%ffpc^uutb i^t y^t; fffffi^ mbmyit it- 
gw9 m0f0^tbejQmr^fibtIfjappicb masjm^iff^iry to {b^'^eO ^> 
btcdu^f tbMt mnikiUij\t(i^i^ opijleavpwr ^bk^ mn;^ tfVick fboutdi 
bMve cmtcrredm^ i^^^fffs ^If pitbm mrt . 

That ihcrf js f^gh m^.H^Q^i^K^ A^« »• ^n4 . m»ny Set i^. 
pturcs with our great cxptrietjce tell i)f , Th^t thei^s^f <ucb> 
iy/#r.nf^<j(prr;y unefTedttal^acc P^i^»>n4 ^fpetiipe 8)ireA|^, 
^ (.which lome Cftl ft^^i^ff^ff^oi) fs i^ndcpiaple in the cafe of; 

^^tfwj "ttyioXm^^^^ without ^ 

which he coul4.iiQt.^.Qtheiwife. « , Ai)d to J^ny this^blotteiiH 
^iKaltChrtftianMy ani^l^^ligioD^avc^c^^ > j 

, By ali whici\ it jppf ftt tby that, the work of ih^ Spirit i^ 
fuchon manswill^ 1$ chat fqoDCtifncijhecScft.Uiiti^cndedi 
on our concurrence t fo that though the .Spirit, hp. the fpf// 
Mf(p ofiti pvpn prober ciTcd^ and o| thf a<ft o( intn» in it$o^m 
flaee znd i^if^of aftion ^ fttr^otfimply ,a tor^i^/ M«f# of tnanfi 
aft or volitions but^ mana concur leiijpp oMy be^ fuithec re- 
hired to it, and may fait. ; : . 
Kir^ft, st)t Sat0n trgnsformith bimplf^rfo intfi gm^ngel §fi 



T^Life^fffPkm: -- aj7 



m^m 



b I i4i 



tigkf^ U demvif men by frttenJing t9 be tbt Spirit if God : there* 
fete the §irits muft be %r^i^§nd mt every fpirit trufttd^ '2 Cot. 1 1 . 
1^1^. Mil. 14. 4» 5)11,24, 1 John 3.7. £phcr4.i4 Revel. 
99. )« 8. ,z Thcf. 1. a., i John 4* i > 3s 6. 

4t$uertdinf¥U^io,Hs^' by the KuUtf tbi cert din f ruths already 
revealed in Nature^ and in the holy Scriptures : And ta fry them 
hyths Scripture f^ is but to try the fpitits^ by the Spirit : the 
J^ubtfuifptrit, by the undoubted Sfirity which indited andftaled 
the Scriptures more futy^ than can heexpeQed'in any after reve-' 
latiom, I Thcf. f. 21. Ifa. 8. 16^ 26. 2 Per, 1. 19/ John 5. 39. 
Ads 17. J I. ThcSpiiirofQod'fsneter Contrary to it felf; 
THereforc nothing cth be from that Spiric^*^ #htch is contrary 
tQ thcScripturcs which.thc Spirit indiredl 

Wrcft. 214. tfhin)m mnU'bkvtan Incte^e ^the Spirit^ ^ 
i# Chriftforitj by nnetx^edaOs of that f ante Faith, By which gt 
firfiyom obtainedfhe Spirit^ Git. 5.3,4. Gil, 4. 6. 
. Faith in pirift doth two waies hfelp ^$ to rhf Spirit : i. At 
it if that d^dition upon which he' hitKpromiftd ft, t6 wfiom 
it belongeth to give us the Spirit, 'i.' ki ?f t^thit adi 6( the 
- toui which ii* fitted in the nature of it; fp- 'flic work cfthe 
Spirit t That i$| IS it is the firitfuf <;Dtirem]^Utioh of.thf in« 
ftnitc Goodnefi tnd Love ofGo^, feoff brifchtlyU \6\xi 
10 thcfiKe of the Rcdceciier :'and^is it is t' iari6ufc6ntcnipra« 
iii^n of i^htt heavenly glory procured l>y (tl6iiA, ^i^hich'is the 
fuilcft ckpreflion of the Love of^Go^'2 and lib is fttVeft to' 
kindl0 that Love to God ^in the fou^;; WiicH^ ir the wotV rff 
the Spirit. • Thcfc arc joyned, RoW. :i\hiyS,^' teiwf^fj^e'J 
By Faith^mt have peace witi God^ ihrovgh wr Lotdjepir Cht^^ 
$y tPhmalfo we haveaccejiby fattli ^Btdiyy trite twheteik we' 
ft and, andrt]o\ce ta( bieofthe^C!(iry}f^oi^-^fhi tote of 
gd isjhfd abroadi^om hearts $y tiiHofyfGhiJf.^whkhioghet^ 
te m\ ^ For when Fe^'mre wiihout%^ Cbrift 

4iedfertbe ungodly -r^^-^tsod'commiiidea tauslth^ 

. while we mere yet fanner's, Ckrifl dttlfot W P^ --- Sd' Epliep 
5. 17, i8, i9..tct'^Sri}t,W^r/^^ "and it 

vf oaU kelp you (o be tootid and groAtM i/i t^ve^ and to com* 
itehendwith oM Smnti. whdi is the 'breadth, tki'liaph.^anf 
4(ftM,Md height:, indtqi^mth't^t^^Cli^ 






mm* 



asS rhi Lip^ FaHk 



bp tb( way ro ft^Gk)'<)s L^^; Ami Vjihitbtf Hmmgf rhtieby fb 
uiS^ out Lovt to ded, ; then Fatth in CM^A nmft iitctis be the 
condBQtrfnftrmncnTpf tft* ^)MV or iharmcM^ which #« 
fDUft Ail] Aft for lAc tiic«circ-<)if the-Spitiev. ^ . ^ 

fiejh^ and cf tbifdv^tr ^sVthi ohjittf if friife irWc* /Vrvr ,r. 
7h€uf9re icfutc that jiufdifhfufyfiTVi tie Spirit iw ri«f wmi- 
iyiog ivffri^, «/fi/ lib^r jrou tskf not psrt vhb the fkfh Mg€ihft 
if. 

A guf part of out dacf towards ihc Holy Ghoft, doth con* 
fift in this foynifig iRth him» 4n<i obeying him ifi Hsfirhingf 
sgahifl ^t^tA: And thcrefiue it is that (b many indearoeft 
exhortalions arc irfcd with iis, to live aTrct the Spirit, and not 
after the flifli i and to morti6e thetafisof the ilelh, and th^ 
deeds ofit by the Spuritic^cially in Kam.i. i. to the i^. 
andinGii/. $/throughottf. & Km, 6Mj. Sc C«A 3. Epkef. ^. 
Dircft. 26. T^kf nU ivtry ftfiwig fcr s viSoty^ n-r every 
iifire sf gruej t0 h true grace it ftlfs unlefi grace h defited at is 
k. the Iniely Image efGed, and f leafing to ^iiN, and be dcfired 
before ai eartbty tbii^s v and mdtftyon net only flrive agmfi^ but 
aonqtur tbe predominant love ef every fin. 

Theie tre many umfle£bal defires and fithlags which con- 
6A with the dcnunionof Hn* Many a fomicator,and ghitton, 
tnddtonkaidy hath e^racA wiftes that he coutd leave his fin, 
whcmhethiakethof thefhtmc and punilhmenti tndhatht 
great deal of ftfiving agttnfi it before he yietdeth : ' But yet he 
bveth in it flill> becaufe his love to it is the predominant parr 
in him, Rim. 6-2. Uon^ Jhat me tbat aredeadte fin^ live attf 
bmger tberein f Kn^mye not tbatfo maiy of us as mere haftizfd 
snts CArifiy mere hapiimed intehir deatb*-^ Wtgte luryedmuh 
kirn by Bavtifm ■ Knoming tbie^ tbat ear old man m cm- 

aifiedmitb bim^ tbat tbe body cf fin migbt be defireyed, tbaf 
beneefortb mefbeedd jut ftrvefin : Fer be tba^ is dead^ it freed 
fremfiff^ - ■ 'V. n. tet mtfinreign thereon in your mer*^ 
fmlb§dias^ibifiyefiauUeb0itmtbelafiitbereef.---'-^'-^y i^. 

Veiiker yield ymr membeu fervatits 0f unr^bteeufisefs uHta 
t^ '^^'^f m fin fiat mtbsve demmn efver ywss'rsrrKtiim yi 



•^'"^mimi^mmmmmmmmm^mmmmmmm^mtmmtim^ 



.AiM. 



Tie Lift rfFMitL 2^9 



deeds tf ibeMy, ycfiiaj^$^S^^^k%h$i4l^ 19^ ftO,ii» 

iMftimdetkfmyhi^tkk^ mh0 ire, 

tie, Jknd/«^Jti^MfiAAiN^ 

from iniqulfj^ y i :-; . ^.i ..r 5^ .: :4( u^ ^^ : 

Ob]ca. BaitkfaH Gil$.ij. Ihifi^jhhftelhMgmittUe 

the flcih r But k ik)«h vp^fjfnww^ tlm meij^im Ct»U 

iibn would hw wMhoMrWiM^fff^h m^tiigm 

noti thtt fac would JiKic.ffiAQWI «^»Mit*»liW*n«Wfi o» 

do «ff that we would v bu(^i|idl^th(P(tf lolloMf^hA wrf cfordoi 
ndthing which we woM^ fH)i^^$tmok 

Obf «6I. fmil AWh j;iMk,7« > $, d Jttr.7«i #(V/; H <^|nN!J|rM: mkk 
mti ha bn9 ttprfttmtbjff^ i«*^fSbgf»^4|M«tif •mi^^M^ 

J tP^Uli^thut I 4q Hit*. 7^. •;).•.>"♦♦ h :rii i* 'ill!:"'' ■/'••::»''••»•• • -i.* 

miii t$ §11 9ed% L00s^ vntpifetf wit hllpK/ « but not to i^ tn^ 
Hcwottldbefttcfiomnifiyiv^^j^^ D^ iiotv fAod. 

thdifoitcotldnocbcu^ftilied iby>th« Xaw<^ Wpiki) Ba« 
he ncva fiicb, that he wmM ^gfffp^re^^ %tiA €o\i\d ooct 
Of that he would IWte wkhwt hceooui .&i^'tQd^0Qld not. f n« 
deed inhufiefe he faith, ikere imeilnk m geodi thk^^ hm 
- that denycdi not hia#irit«Miffwer fwh» fi> often pfepofech 
iumCelf as tt msmfk co be, Ml et#iby thole that he wrote to.) 
Thoufiindi are deceived t^KHii their Aaie^ by taking every m- 
ifeHee^l dtfifi Md wifify eud every jbwMr^befMe they Tin, (obe 
aoaathoffiiving grace; auronderfiandieg Ms. V^k}n$y ao^ 
fbiiieothert with him, who itiake t de^e of gr^t^ to be the 
gfs^e k fflf^ and a rawkire «ftfif^ tk^jkfie, ro be a Agh of the 
rOM^ttitioB by the Spirit 9 whereat they jmati only, fuch a 

ff^ ^ d*fire 



Wmt^mmmmtm^m^mmmm 



206 T[ht Lift of Faitk 



cafHuly the Jpiriindl Lifi^ $fman^ in hkb$t$Mtfi: As there if m 
nUimd ieingha by ufiuence fnm hie ^ng\ fe no L^e bui if 
cemmumcdtm frem bts L^e^ mtd ne Ligbt tut frem bwLi^t^ 
gfid m Leve $r GeodnefSf but from bit Sfirit </ Leve. 

Ic 4S (hcrcford t vam conceit of them, chtt tluiik mail ia* 
ionocency had not the Sfirit of God: Tbcy that (ay, his na- 
turil f editttdc waa inAead of the Spirit, do but fay^and unfiy ; 
for his natural rcAitude was the cfTcd of the irflux or com* 
municatioD of Gods Spirit :i And he could have no war 4/ 
rcftitudc without it> as there ctn.bc not tfcA without the 
chief ciufc : The nature of L«vr and Holwtfs cannot fabfift,* 
b)it in dtpendancc on tbeLctrr and Holinffs 0/ God : And thofe 
Papifts who talk of maos Aatc firfi in pure naturals^ and an aP 
tcr donation of ihc^f irtf* muft mean by fure naturals ^ ntau in 
bit meer tfferXuils^ notrr^ffy, h\xt mionA^y by tbflradion di- 
ftmgui(bed^ (rom the fencman at the fame indant as . a Sitint\ 
ottMt tbcy (peak unfoundly : For God made man in mt/rtil 
difpqftivi goednefs tt the firfi s an^ the fatne Love or Sftrit^ 
which did Hift mtl^e him to, was ncccflary after to continue 
him To. It was never his neture to be a frime geod^ or to be 
good independently without the infloenceof the prime good^ 
7/j. 44.3. £s!;rJ(. 3 <.27. 7^^25.13. Ffal 5i.i0;i2. & 143. 10: 
Trov. 2027, MmL 2.15. John 3 5,6. & 6.63. & 7. 39. Koni. 8; 
1)5^6.9,13,16. I Cor.6. ii. &:2.ii,ii.&6.i7.& 11.11,13. 
& 15. 45. 2 Cor. 3. 3, 17, Efbtf. 2. 18, 22. & 3* 16. & 5. pk 
CoLi.%. jHde,i9* 

DittA. 5. Ibe Sfirit ef Ged^ mi tbe.H^Rnefs of tbe feat 
mgy be Itfty witbeut tbe defimOion ef our efftuce^ cr ^eetet #f 
bumgne nature \ md mny be reftefted witbeut makjng ut ^tdficaty 
eiber tbirgs. ^ 

That influence of the Spirit which gi veth us the faculty of 
eiTintienMlAffetiteot WiU^ inclined togt^d 0$ geod^ cannot 
ceafeybut out bumani^ or Bring would ceaie : Bat that in« 
fluence of the Spirit, which caufeth our adherence te Ged by 
£<ai/r, may ceafe, without the ceflation of our teings ; as fMiv 
htaltb maybe loft, while our Itfi continuetb, PfaL 51/10. 

Dired. 6. ibegreatefi mercy m tbis wetld^ is the gift 9f 
tbe Sfiri$r and tbigriati^tnifii^ is te be dtfrived ^tbe SfMt \ 

and 



Tbt Life of Faitb, 2 07 

gnihmhthtfe arejomu mmhyGod^ as dGovtrmur^ by v^gy 
$[ rtwgrdsndfunilhmnk ^ft-timesi Tbtref^n the gridte(t rr^ 
tPMfd U he ib fervid m tkk pMtld^ is tbe increaft of the Spirit uf- 
M »5, andthe great eft fftnifhrnnt in thie tPorld ie tbe denyirg or 
^witb' holding of tbe Spirit. 

It is thcrcfofc a grciC part of t Chriftians wifdorii and 
work, to obfetve the acccffes and aififtances of the Spirit^ a%d 
its wUhdvawmgs s and to take mote notice to God in his 
thankfulneis of the gife of tbe Spirit^ than of all other bene- 
fits in this world : And (o lament more the retiring or with- 
holding of Gids Spirit, than all the calamities in the world : 
And fofear this more as a pani(hment of his iin : Left God 
fltoold faf as Pfai 8i. i x, i2. Bat fii> people v^ouUnot betrhsn 
tomyvoiefy iffotlvpoHldnoHe^'me: folgave them up totbtir 
iWH hearts lyftsj tovealk, in their oi^HCoutifels : And wemuft 
obey God throogh the motive of this promife and reward^ 
frov. 1.2}. tiirnyeuatmy reproof i btbold^ IvriB powre out 
my Spirit nritoyou^ ItPiU maks 'v'*"^^ ^ tvords to you ^ |oh 7.} 9 
Hefp^kt this ^ the Spirit, which they that believe on himjhould 
receive^ Luke 1 1. 1). God will gii^ his holf Spirit to fhiin 
chat ask if.. And we have great caufe when we have tinned, 
CO pray with J>avidj Caft me not away fron thy pretence, and 
take not thy holy Spirit Irom mc. Create in nie a clean heart, 
OGod, and renew a right fpir it in me. Reftore tome the 
joy of thy falvarion, andQabiiih me with thy free Spirit, 
PfaL 51. 10, r 1 , 1 2. And as the (ifl tp be feared is thcgrieving 
of the holy Spirit -^ Ephef 4. ^a fo the judgement to be 
feared, is accordingly the withdrawing of ir, Ifaiah 63, 
lO, II. But tbty rebeSed and vexed bis boly Spirit^ 
fbereforo be was turned to be their eumy^ and fought afointl 
ibem. Jben be remmAred tbe dates ofold^ Mofes and bis feople^ 
fs^ing^ Where i$ be that brjbught them up *^ ■ If here is bt 
that put biskoly Spirit mitbin them i . The great thing to be 
dreaded, is, left \^bofmhat wete once enli^tenad^ and have 
ii^edoftbebeaveniyjiftj eusdtpere made partakfrs of the Holy 

Gbtft— JhouldfaUanmyt and^e no more renewed by tepen* 

^Mee.^H(b.6.4 6. 



O'ttcA^j^lberrfore executive pardon or jufiiflcation eamiot 
pffibly be a^%ffeQtr 4banfanSificatien is : Becastfe no finis fur-- 

ther 




TU Ufa tfFsitk, 



\ 



tber jtrgtaftn^ 9r thtftrftn fi^ifieitmcutwtly^ thorn ri# ftmifbrn 
fuent Mt^kfncffi siwdihi frivstun^f thi SfirH^bitMgtbigreH 
funifnttrnt^ thigtving ff ir, isihgrcm tttMivtumifim im thm 

But of this more in the Chapter of Jufiification fiirllow*. 

Din ft. 8. Tti tbfti gr€Mt^erAtm$inf^^^ which esch^ 
the three fiffons in the Trifdty tffiimHtfyferftirm^Mre.He^Tt^ 
Mtdicna, falus i xhtfirjity the Creator, ihefrcondh) the Rg^ 
decmtr^ thi third hy the Sanaifier. 

ComiBonly if i« called Njture^ Grace tni Clery : Bat ci* 
ther (he terms [Grsce an4 GUry'} muft be ptainlier expound^ 
«d^ or that diftHbntion is pot found : If by Grace be nicaoc 
tIKrhe extrinrick tnedicinatpicpwttionfinideby Chxift -, and 
if by [Glcry^ bt meant oirfy the fhlimfs x)i thc/iw/, theicnfe 
is good : But in common vk xhcA words ire othawtfe an^ 
derOood. S^nBificrnhn is afually afcribcd to the Holy Ghoft : 
but Gl9fificati4m in Heaven, is the pcrftdive cScdt o( all the 
three perfons in our ftatcofpcrfitd union with God^ Ram^ 
15. 16. Tim 3. 5^, 6. Bur yet in the work of SaMQificatkmif 
fclfy the Trinity uitdiTidcdly concur 1 And fo tn the /anSfyitig 
and raiitng the Church, the Apoftlc difitndHy calleth the att 
•f the Fat her J by the name of Oftratiin \ and ilie work of the 
^M by the nmt xif jidmni^ratiMy and the part of the l^fy 
Gheft by the name of 6f/f 5, I C^r. 1 2. 4, 5, ^. And tn refpeft 
M> theft f^nSifyini Oftrstimr of God, adexira^ the fame 
Apoftlc diAribufeth them thuS| aC^r. i j. 14^ lh$ Grace 9fthw 
herd fefmChrifi^ andthe Levi ofGed, and the Cmmunhu tftha 
Hcly Ghe/l^ he mth yvH al : Where by Gad^ fccnneth H> be 
meant all the perfons in the Trinity in iheii perfeAion v bat 
•(peciaUy the Father as the F$umaimo(lAv^^ and as exprcftng' 
Love by the ^sn and the Sfiritk and^ the Gr#c^< ^ Chr'^, is 
sneant all that gracious proriiiM he htth made for mans (at- 
▼ation, and the Relative application oUc, by his intcrceJfio»» 
togct her with his mipM of the holy Spirif. And by riie Cmrk 
nunion of the Sfrrit is meant that aOmMamnmhicatien xiUft^ 
Light and Uve to the (bai it ftif» which is enineMiy aftribed 
to the Sfirit. 

DtreA. 9. n# ^^xrif it ftlf is ghm to tme MeHmrs, md 
nir mfy gTHifrm tht Sfirif% Net 



— *-'^~^— *^— ***"— *^~~ '• ' ' - t ■ T-^ - — -t" " "" 



Tte^0fFM»k 2t7 



Not thif chc ESinct oF God, or the perfen of th^ Holy 
6hoa/ircip«bIe of being conUined in any place, or removing 
to or from a ptace, by local motion: But'i. The Holy Ghoft 
npirentoviiK^Utii^ily^tso^tC^vtnMrttifigSaKQifitr in the 
Baptifmil Covenant: We have aCovenanr-Ttght to him, that 
is, to his opei ationt. 2. And' the Spirit it fcif is prefent as the 
immedigti Ofttttw \ not (b immedtite as to be srirJhtrr 
MtMs , but (b immediately . as to be no di^ivtt Agmt « 
but by ffiximate sttingency ^ not only rati^nt vtttuiii^ 
but al(b ratmi ptffifiti^ pcrformeth his operations : If yott 
fay» ff hi is frtfent every vfhtre \ I anrwer,' but he is not a 
^rifeift t7ff fiftsr every where alike. We are called the 7tmfki 
d( ih€ H^ly Gk$ft^ bath becaurehe huildifb trs yf for To holy 
a ufe, tnd bccattfe he al/b dmttetb in uf , i 0. 6 . 1 9. 

DtreA. to. My tbi finOificaiion cmmmly ifctAii n ib§ 
Ibfy 6b^^ is memif^tjM nc^cry tftbt feul to G$Ji frm f^bmm 
it isfsten^ mbicb C00ttb in our frim'ttive H$linefSy$T devHii^ 
mfi uGU^ htttfummBtily in the tApi^Ood, as Ooi. 
* Diffcft. ti. And ¥ Mb in Chttft is ^tflictdss hefore jr, 
9»t MS if tbt SfirH wetimfoufi tfFmib^ nor Ms if Faith mno 
no fan of our faving (fecial frace \ 0r as if any badfavtng faith 
before they bad Iapo to Gedi hit becaufe as Cbrift is the Madia^ 
tour Mnd n^aj to the Father 3 fo Faith in bim is but a mediate 
jgraco to bmg us up to the Love of <hd^ t^bieh is the final pr^ 
feSivo ffoce : And becaufe^ though they are inftfaraUy comfli^ 
adt(% yot fern oBo of faith go hefeiro mtr ffeeial Love to God in «r- 
ekrof na$wo^ thou^ fim others fttove after it ^ er go vrithit. 

It iia ^cftien which (eemeth very difficult to many, whc- 
Ihtt Love HCod^ 01 FAth in Cbrift mnft gp firft ('whether is 
timo otofder tftutturo^^ For if we fty that Faith in Chrifb 
muflgofifft,thenitfeemeththatwe take BotF^att or Cb¥i§ 
aialiirtfiiftobringiis(DG#ifat omEndf (et o\u Endi$I)im 
amatus^ Godot belmd\ and 10 make Godour End^ and to lovr 
him^ are tdepaffa^k. We fie ft bve the good which tppcareth 
to as, and then w^ ahuff and nr/e the . hLans to atuin it 1 and 
in C} doing we make that sur Es^ which we did loin i io that 
it ii chc/f»]r Aveifor it fci^ tnd then made our End. Mow if 
Quiftbenottt(edaialle4ifrt^GtJ, ov.as uatVltimatf End, 
tlMii ha ia not kUtf cd in^ 01 ufei 4f Ckr^^ and thetcfore it ta 

Ea •• 



% 



^2% 7^ ^ifi ofFoMk. 



/ 



pet, \t cmitiaff to thtt tbeftty te^iitniem Gods (avicc » wlA 
tothoft whichcheComfitftCfistowotfetnof. ^ 

So mach fbt titidg 1»y f titii oa the Bplf Gbofl. 



C«AP: IV. 

« ' • • • f 

Duty. 

IT being prcfuppoicd that ^oor Faith is fctilcd arbout the 
Cr ach (»f t he Scrlpcurts ' ii^ gmcnl ( by the means liere be« 
fore and clfcwhete more af Urge dcfcribcdj yoa.aie nc]|^ u> 
karn bpw toexetcife the Life oC Faith iSbOjit tht fnafti cS 
Ood in parlicutar f and herein, take theft helpj^^ 

Dired. i. Ol^fitr^ v^ellUtP {Hi$^le G9ii$ Commkmds are U 
rr^fm^ add kum^mity^JMi tfgtun^'ttvtlAim if fe^\ gnd Ji 
b^n.lfiuure and Sctrftjttfdo^fufyiitit^ in 0B ibi firecfisj^ 
pvmivtkfiRnifi. ' ' ' ' 

This is, che caafe why Divines have thoo^t it fi> ufcful to 

read Hat hen MoraUfltrhcfufelvef , th^t in a Cictr^ a Plmsrch^ 

a Stnus^ an ytnfopifi. an EfrSttusi tec. they njghc (he irhic 

feflioioBy nature it feif ^ieldcth, agamft iH mtgodtimfs W v«- 

. TigbteP9i[n$[tijl'rMh:\^C ^imit p, 10, &t. Bttt of this I haVe 

^N been taTgW iA my Xr^/^ 

Oireft. 2. Oifervi vftVbm piitoBlg A Gm Conmand^i^^ 
MTi ^isjuwt own^godi^ gndhiw waffary fa jwr $$m felh 

All that God cdrntnlndeth you, tS, 1 . T6 be MBhe^ ind <« 
the faculties of your (b\x]% in^oppoiitjkm to Idkmf: s. Toufc 
them flatly ^ ahd On the h^^^Ss^ and not to debafc them 
by preferring vanity and fcmlid fhings, norto pervert then by 
ill doing. And are not boththcfe foitablc^ to yoiif aatuul 
Iperfe^ion, and necd&rf to your good^ 

i. If there were one Law oiade, that men Qiocdd Ht oijUai 
fHBHil the day^ with their eyes (but» a«d r()cit cars ftoppid, 
aadtheir mouths doftd, and ihit they ikmid not jfir, votff^% 
Mrk^i Mt t^i'f mi iaoibit Uir tbii oha OoM 4 

' ' shot 



J 



TUjJfrtfFMtJk- ^33 



their ijfis^ and urt^ aQ4 ijf^^^^* whrcbof thelc vruc more 
ruinblc to hmsmty^ and niore ea& (oi a (bund cnan to obef 
(thoogh che firli icighc bcft futc with the Umi^ and i/mi, and 
ftck^y ard whyAooM-nofthe go odntfi ^ GUs^ Lgm bedif* 
cemei), which rcquircthin«i)p-.Bft the lrifWr/4cWrfa. the 
Rf^/ija^tndf^iffiv^and Exrcvrnur F$wen^ which God .hath 
g^nnihtmi ICmcftihouIdmakeALaw^ that no one (hould 
u(e bk Reafm to get LtMTnir.g^ or for his Tr^dr or bofiocG in 
the world, you would think that it were an infttturionoft 
KingiiomofBcdUnn^ota herd of beaAs: And (hould not 
you tbcn be rcquirpd tQ jiQ: your. |U^m fitthlbUy . ao4pditt- 
gently in ^rr^fcr things? r : 

2^ And if one Law were made, that ercry man that tra^ 
▼ekch (hallifinir&/r and vsfkw inthedirt> aii4^<nder up and 
down out of hii way* and that every nun that eateth and 
drinketh, (bouldfced ondirf» and ditch- water, or pOfCbn, 
Arc. And another Law, that all men (hould keep their right 
wiy, and live fobet ly, and feed hcakhfoily s which of the& 
would fit a wife tnan beft, and be ealkft to oVey ? or if one 
Law were ODadr, that all Scholars fliall learn nothing but tin 
anderrtarri and another, that they {ball learn nothing but 
ttufh and mifJ^m^ whic^ of them wooU be more eafie and 
fa't^ble 10 humanity > (Thoogh the firft might be more 
pleafing to (bme feols.^ Why then (hould not the goodnefi of 
Gods Laws be confeflcd, wko doth but forbid men learning 
thcmoftpemiciouf errours, and wandering ki the mize of 
folly, and wallowing in the dirt of fenfuality, and feeding on 
(ha dung and poyfon of (in > Is thelove of a harlot^ or of glut* 
tony, drunirennenff, rioting, or gamii^ morcfuicablcto hu« 
inanity, than the Im •fC^di and Heevrfi, and Holintfi.of Wi* 
^m. Temperance, and doing gpod > To a Sti^ini or a BedUm 
it may be more fuitable > but not to pne that fiTeth like a 
man. What did God eirer forbid you, that wis not hurtful 
to you > And what did he ever cmmmi you, which was not 
fot yonr htmfit t either for your jpr r/rni Jelighi^ or for youc 
f^W9kMffinift\ for the bisBng ot youa di(eaf<:s, or the ^rr* 
-^f^ing them ? 

^ And ii Rftf/in can difcem the goodneit of Godi Laws r# tfr, 
Fgitk can adwowledgc it with most adTactay?. For we cam 

Gg, fa 



234 Th.L^ofBdtb 



i» ■ ' ■ I ' 



^1 1 ■ ■^■■1 ' \ 'm I. ^ n -ll IPIU V HP^tmmmmi^^^mm^m 



&chy F*iih,thc,jjWiir/i oi.cK^ir Author , ^fici thtCtSPodncb of 
ihc uvp0rd and ^/^^, more (u^ly dun by rif^4/(iii.ofiIr ; And aB> 
hcvet h4th found by. fa^ ex^iUpcc» .how tud aod blcccr (he 
waics offmarpi and by iWccr c^^pcricncc^ hpw^giod* and 
plcafaot the waits of Gud arc. He, hath fiouod chac. i( is cho 
way to.pcicc^ ^nd hope, ahdjoy^ to deny his lu/l^^ aad.ob&f 
his Mikcr and Rcdeeg^cj: ; .A ad u is ihc. way to ttnour and n 
tfouUcd fouly and a broken h^arry,to iin and (agntifie his kn^ 
tialityt Vrw. 3, 17, ^41/ i?^r v^iifi art fUafantmf^^ mti aU her 
fgtbsainf<*^ce» PfaJ 119 165. Gnat prace have thy irbicbkvi 
flryL4H% aiidmtbirtn^cdn offenixkem, ?U\. ^f/ ^,7, MarJi tbe 
tifrigkt Ptitffy andhih}td the jnjt] for the etti of fb^t wan, m 
feaee. Roni. 14'' 17. Kigttcmf'iHfsyaHd peac^^ dnd/py in, tbt 
Hity Gbcfl^ arg tie Kingdom of God. Gract^ Mercy, and ]^eact a*e 
Gods cntcrtainnncnt of the faithful fouK Tit^ l^ 4« i Tiw.i.z. 
tczTifif, a. 2, I Cor. i3x,Scc. ^ .But thert h ho, peace U the 
wickfdi faith mj^ God^ lU. fj/. 2j. & 48.^22. Eorrtc wiyr of 
peace they have mt bjtov^n.- Tbey bate madt the^ crooked pdtifj « 
whofoiver g^etb ibereiti^ /hall nftt kitovf peace^ Ifa. 54, 8^ 

Oi^e6^. 3. Mark^tPeIlbotf:tb6fcComwjHdso^God^u^bich (eiw 
not neceffary fur your felves^ ine jlainlj ntceffdry jor tbtgood rf 
•I hers^ and for the puhlick^ v^elfare^ vphkb Gad muj^ provi^for M * 

He is not your God only, but the God of all (he vv<ir!d.. And 
the welfare oTtfr^/ty) erpc(;i:IIy ot Kingdoms and Socicrics, is 
ilK)re to be regarded than Cbe welfare (much morel^jn the- 
humeuriHg or pleaji^ig) oi any one. You may think tha< if you 
had leave to be fornicators; and adulterers, to be riotous, aad 
examples of evil, to be covetous, and co deceive, ami ileal, and 
lye>that ic would doyou no harm : Bu^fuppofe it were Co^ 
yet a httle wit may Terve to (hew you, how pexnictous it 
would be to othersi and to.rocieties. And Faith cao tell a 
tiuc Believer, what is like to be the end k. And .that fin is a 
T0froM«b to anyftofliy Pro v« 1 4. 3 4. 

You. may think perhaps that if you were excufed from ma- 
ny duties of Charity and JuOice, in Miniflry, MigiAiacyt or a 
more private ftate, it woufd be no harm to you^ (eUcs. Biat 
fuppoietiwere&i .ipuft not otkers be regarded > IfOod 

ftottU f c|inl h\iitmt^y9by^oaMi it Call to y^ur lot athtt than 

to 



^.,f . ^ ^ III' m^mmmmtmmmmmtmmmt 



liiccof QfMeyfr>^TO7TDort thw yauto7h7toV ViVrtif 
no roeaabfer of the b^dy politick ot cccl:(iiftick, Which will 
iw m«ve mdiegoorf toit ftlf, by the Laws ^ofCommunioi,, 
itlrulypra(Mfed,fhjnn (fin <J6 to others. Fo^ you arc but 
cHj^who are botimi io hi chatitabl^^ arid do go6rf fo othcri, and 
ihatbut according to '7ourD^^n■^6bility/ Bar it tnay be 
liuiKhrcds ol Thoutaiids who may be- kll" bound to . do good to 
yo£j. You have the vital mflUcnccI, and idiJUnccs df all the 
T>*'t5 : y^M iiavc the phycrs of M the Cnnttiins in thb 

• Swppofc that tfetfWs were hriade to ftcurcyour felvtt of 
iroittdUtcatia hVe^ i':but toUave ihc crtatcs and iivts bl ydur 
chadtentoihcwll'cfany one that haih » will to Wrong 

uTl ^^"^"^ ^^^ ^^ content with fjcH kind of Liws as 
ihde ?• *And why (houTd not etkns good be fccurcd, a& well as 
y^ttri>oticuxics> I Cor, 1^.12,14,10, &c.K(7W.iZ4 5 & itf. 2. 

«/ G^A Ccntms^^s Uke fw/n andfedfant to usl by pmg^ill 
Shanntnnjecalgo^dmfs, andtbeex\riH]€CaLmotivfS, im^ith^ €ter- 
^alrcppgras, tPbtchnifiycaufctbefoultoihihTitcexbtmipitb tbi 

^ Thcyareroucbmiftakcn, whO'k^Qwnanfe for FaitK but 
toconffoft thenl), and r^vc ihciD from HelU the ^rclt Work of 
taish^i c6 biing up ihc foul to Obednnce, fhank^vlutp it\d 
Low. Therefore ic hath to do wjjh the Vrcccfts^ as.weU as 
with ihc Frciitiffs \ and with the Prtmji/ei tofwecten the Pre- 
<^fpis to us. Believers are not called to the obc'dicccc oifldvfSi 
liortobe aftcd only by ihe ftar of p>7i/«> but to the obedience 
bf redeemed ones acd Sons i that liith may' caufe theift CO 
obey in Xox/f ^ anB the tffentiai adt of Lovciscom}fUcin<^i 
Therefore it is the work of Faith^ to caufe tfs to obey God 
with pleasure and fldight. Forced motives endure not long : 
They arc accompanied mihunvpitHngw^ttiA ir<4rwfj!r> which 
at lall will fit (Jown, when the/f/»rf do by diftancc, dtlay of 
tlulnefe, kbite. Lovi h our Niture j but Feir is otily a fer- 
vent to watch for us while wc do ihe work oi L^v^. A^ mg$if 
m arc Udbjtbt Sjfixn of G^d^ are tbi Sm ^Gfd (VlA thffC* 

G 6 a "* ^ few 



"tfrntmrnmimm 




7Jk J4f^:^^ 



•^ 



f ic4 4c#th taiQ«eiK<)fii€jbci)&l(^rt^t)Uirhid^ po#cr of 

w^^9utft>0fj mMtkt¥{i^y(nd iif^^ufk^sii wft tkii dtieilff 9vf 

iiboHtfe^^ hiQ4uff^]i$t Imk.Mtmniti't^oYin ^i li. The 
inanu^ifi, not oH-y (hUJbc %m<fdOiii eaflcdi out the/r jt 

t«e rich,«hj(iMa I>P p^ti («0<1 Tof C9lbi^ob6jicri^tQd lio)y,ihaa 
eo be uoM]F)iicc4dpi .((pf4r> tQydroif cfpamflMMot to diritc 
him CO it. ^ ETcnMth^^^^.tl^ th^vmU^ ^ adyctfc to the 
^?.tRWcid*»^YWWe5feyt&iih^^^ yettht 

If^M ^ ^M9M ^C9^^€M!rfiiic^»^dM rrprc<i»fiitg'hiiD, 
afl4(«i|%.6cd(((>jNisi0v^i^^ kbut jfi^^tfridlhiiilrto the Love of 
the Father i (e alfo Ftst ti iiifir<|r^ to taw, ot n Jis jand from 
it, UeCagxfM by ;ii:: rAtftC^ u it: fuUenreij>ti ini watching 
i)^ipi.'llie'e|K|MiQAi)£LA^c^^dii th^fiUdi, it if a frait of 
Kip/hvm<i|^A>ag4NVi^0MUiMft.in^^ , f^*nt. - • ' 

t l^rrpto)! Ffiih thefcliK^iirtbyilaf ,-iik lookingtotoehe Love 
of God in Gheift, ai^fi.tkc Rfogdoift f£ 6toryy the rewtid of 
obedieDci^, aodfhelictlitiai^ hotcocT^ and cfae merciful coiip 
^I'wm^fiM^l olHKbeniSe f arfaciif we have a utdon of out 
i96fv^$^ mtl(Me>itt$epted4iiChdft) thar io #e miy fed 

mtm$ j^ ^m^iM^oif^i Met# iiv a8, 29. i .John 5* 3. And 
whenFifftJrJiithteughr.yoatoibtfagnraiid tUrfi aftif rights 
•ufiafi^ §nAtO'dctig]kti(^dotht wiU of Goj, Love which k 
fbe end of fiaifh wiU fafilfie youi M4f, 5. 6. PfaL 4a 8. 

Di|e4^. 5.<7'<iii;A^ci>/«^irf howfuitabU a My Urn is u 
Atmmmif^^Ame^hnlyGoi'ygni h^wmuch he is lm§urtd im 
thgt diminfifgiioH of hit hlinefs ^ sni k§w oJiovs tbiwg U 
mmiUht t4> mfir^ ftst tbi mfi kilyim muU bwi muit fn m 
mtmb^lyj^w. 

WoM 



K ^^m^m^m^amn^mmm^atm^^m^^m^a^m^^mm^m-m^^^^mi^^amm^m^i^^mmmmmmtm^tm^mtammm^malitmi^m^/mt 



lite Life 0f F^itb, 2.^7 



•S^ti 



.Wftidd yoa «U«w4lMtfNdhm>Sf jf^unclrkod like>«n Apt 
or a-HMlicyrOr« VfooAot ?< i^^^tvVaM fob haT*^e.&ifi|^ 
pidoredlikcjkfdpl ?^ On«o«U|)>)%a4iiv«biS'L»w« Wiitttn 
like ihv WOTds of • 6«Ai(ti j (M i be Lt«w«f8o bMri«M-<*r On- 
iubab>> Holw ooudv mwfc aittdlltfyb.itti««it'4^ <d imfy «hat 
•iiiuilK4y'Ori»tiBbt<i6ut.|,a;f / <ho^'^ IW'ilMuptM^ and 
iin(Jk«ri'o».(likt AioOiH^nvMi W">«l4iki(f 0»d^^' 4%is 
thoaghf (RoaMtilMAtf ev<^f iB^v««*««ilin|l|'- faf ]by« with 
tbeH<^(»c(^ of '0ct(l» OomiMuf#s;' btiiiiri^^h^ aife'ibe Ap- 
pcanAM'Ot louigc 6ffis'H»tifMiDf «i>4tiMAtf «> AiigtoMKiiir, 
as be tt )Kt <fa>ii«nR>lt Af ikt'WDil^ iiiMri'*r.'0^>f'l%. WhM 

a»i«hoat'fi4itHanWAfttM^i)(bW»bd-^«ftll^%f4ibtHy (Ybr 
ibatistfHTcftreof «hdulkr> yir.^doiff Ite'^tdii L«itr fhii 

hoooan dnr it if i$^ifi4t!Ml-^tidi^ioii^tidhh/Hi'^inth it, 
tod bin OMuU pw^Aiy ohtf4U^h»ciiM^9tcJfmln-p.yiitu 

Oic«db ^<f>£««i<*^^itid(B4brl4PMWS|WrMUiTi>^dS«n 
Mi(.G«A hbhiVi' ami .bm .fwlmniih^^ymiMVt- meiii7u 

U fimmb t gteit JkEauItv mhmfkt Ae r^rAfift Df/ni^"^ 
Pr«ai^^ OB fheiiMvfA/tr tfc«>li»v«Mi^il«i«Ml>0ll(Pil»til,'^flai 
trifcii is the Meuit i whetheMMfiM» |« vita||^#(b JUtkiti the 
ttward,:«cthc^mr<ni li^f'bi«A»<^Yt^>nhifi^tfibi«i t « Aiid< 
thciinrwctit4t|>M^teaatLQORfiMiiA0M,.i««iU)k» vtthf 
wwksof thiTiiatf tpfjAi6«i,iod«f4S0ii^«My MdtP^/; 
iMS Imd^adm/i AdcilriuNirexMHile^^^ib'iti'fli^kAiSi of 
iJbB ow<in Oodt LMisvifaB)cl&A^id^«ftth«!oAR* »« Mid they 
ate htfOidtaisuay^aiii^fnft^ffMj^ ^jOttA i'^thlWeintttl 
1^9 the C4fraiAK(, chat aK^niifatlHlA the *i^|' OfYhe Fr 9- 
wi^v nd be«fliinl4 kik : .^Ml ««« muft) Mtivt th« Pr^wf^ 
and the RMTjnly chat «e iMy be mdvaif to obey tbv Pr«0<^ { 
AodwheadiUdooc^ we>fi6d'^r<ll«uiiet toeitev and in 
tkca44ke(iMniaod4hcini«»i^fi«llbe ifce/niirjcwhtti iIkQ^ 
esaMh t9>pctMi»n-» And Am iHr t4#4rir«»lifehi« }»rMrt/ie^ 
itoM)fBHedianin4fafet\MftM(^ inid Imfi tuit^tNAn tt 

it oof abioutc end. . 



)' 



12 a TheMi^rf 

fMor, tt.fof»c(iinc confiikth ivmwkibriqc i bing^^ ar&^r* 
log pel fccotiob, 4cc« whicH is icfs dcfljriblc VHan the promifcd 
fcward) whicbi ii but^/rii^Mg (iod^ tnd obeying him, in a 
mKcMn\AcM4,%f$tc6jX»sttclr,jirtn in pcxUdt Love for 
cvcf r And ihqrcbre the more deniable cDpft^bl: confiA^ci x<f 
dravr lis to the Icfs dcfirtblc » tnd that cinftdttaim of thcx^*^ 
iwrd^f tudJiot thcJNjp/r|f of iOi« the mctn* Co our fMiwioi 
not fos the * Akc of the ungrateful m^tur, bur of rhe /ir w ami 

1 Tim. J. f 8; Hfi. ii,<. fc io^35>tac 1 1. a^ (j'tfl ?, ?^. 

And fiitely <hiC muft ^ aa excellent end» which Chrift 
hiniftlfbecaiBcamcanftoi He canae to/ivf ti# people from 
thikfim,W$t. I. 21. AnAtoai^ fitntn to repentance, Lufcf 
5. 3a. Afta. ^13. Ii C*r/)» tkc Minfiier of fin i Cod forbid, 
Gal. 2 . 1 7 . Fbt this end nfds be revealed, that he migit dcflrigf 
rtMr«rl?|fr/tfcf I^tf, 1 John 3-. 8. And he diied to redeem 
wdf urip to himfelf a pecnlm people^ ze^hUf of good worki, 
Titus 2« 14. Chtittcameainwichtok|lHin, as to pardon it ^* 
Judge therefore of the. wogrth of obedience by xhcnobUnffs a*d 

iffgfftf^ ofthemeafir. 
' Oiie«.8-.» Kehemtor fil rtil tbefdme h:^ v^hkh governeth 
vsymft^^jndgeHs: Let Faith fee the fare andchfe connepeion^tvrftn 
vheliiinet and judgement. ' 

If Fahh do hvit /peaK^toud to 9 fluggifb foul L^hou muft be 
ludged by the fetoe word which comtn?.ndeth thcc to watch 
and pray^and to walk fcihohncft with God] it will much 
awaken the foul to duty : And if Faith do but fay idoud to a- 
fcmpted finncr £Thc Judge is it the door, af]d thou muft 
hear of this again. And review (in when it will have aiiotbcr 
countenance] it will do much to kill the force of the tcnopta- 
tion, Rom. t^ 12. WL 4, 17. H^t.iJ 17- Mat. il. $6. iht. 

3. iij 11. 

Direft. f. Bt fitft that your heart -fuljeOiont^ Godlefixei^ 
^thittyoHmaylipftiftderthtfonfeofbis Auihmty. ^ . ^ 

Eot aa G^diVata^ity is thf formal objeft of aU Faith -, to 

* ' Gm 



^m^'^^^tK'frsrmt^ 



_ The Lffebftiitb. Qjf 



G^Hs Auihirlry \% ihi for»Ml ohjeS bf a^ ebttlfrncc: AiiH thetc* 
fore ihc deep renewea apprchcnObn^ of Im Mifcfty, fii» Wlf- 
dotn, and abrolure Authority; will make uf jperccivef thai all 
tbiitgf and ferfons rnufl g\ve placer to hMy z\m he (o mm i • «trd 
wilitc a conftant ffiring within uS, to trioi^c the wlW t6 tf ret- 
«fy obedience m pittVcdlar cifes,' MitA]6} AUrtrt. it. 8, lo. 

r^ D j rcdf. lb. ' ^Ktij In htmiyf fam^fliiii hkU tf Shtifture fir 
n^ri^ VarticHlar duty^ Mi agair^ eifery pdr\kHlarfin *> which I 
would willjngIjrffercSfrritedt)wn; but that the book fwellfth 
too big, ihd it ii f6 ptentifUKy done dfeady in moft Catc 
chrifrns, where (hey cOnfiWafffuch tfdnfimaittfs with the t€Xt% 
tjf Scripture cited to tHit ufc t' As you tijay ftc in the Af-^ 
fcmblies.Catechirnfi, with the proofs, and more briefly in 
Mr; Tobias tjlif h1« EngUfli Scbottl, where* i fWit or m6*c tor 
'every ATtfclc of Fiith, and every duty, is recited for the dlH 
bf children. G6d$ ^drd which is' the objcft and Rule of 
Kilth, (h.^u1cf Ue bstordthetycofhith Aihis gfeat i9oA (X 
caufirtg our ot yir-ncV, ' ^ '' ' ^ ' ^r^i. -> t. .: i 




Sfcr 
vint 
'dint$t and otBns of ibtih are 'eiilsi)> h)t i^Mdedfy ui\ 

t. To Af)/fwnJ the Afo^ci of Chrift, a'fpeda^Commi(fiott 
was granted, too^id fo fettle tWd TabAiiteIc and its worfhipj; 
atid to the otlief, lo fettle the otderi 6f the Gafpel Chufch: 
Chcifi (cnt theai to Uocb aSthmii, v^hatbevtr t^ c9nmMnd^(f^ 
Mu.iSi 20. And he promilcd to be i»ith tbem^ and^to ftnd 
them the Spirit to tcitd them into at \ruth, aHdu htinf^ itthingi 
to xbdr nmembrance. Accordingly they did obey this Comnflit 
flon, and fettled tHc 6ofpil Churches actoVdlhg' tb the will of 
Chiiff*, and this many years before* any of the MewTtfftay 
nicnc was written^ Therefore thcfc aft^of theirrhave the liai' 
tuTcand'afeofa divine Reverationihid^aLt^. For if they 
were fillibU in this, ChriB muH break the forefaid* Prd- 
inifc. 

2. But all the ASs 6f the Apoftles whiA were cither about 
ind\frercat thing9,0r which were about fbreconAtn^ndtd duties* 
tM ootid the execatiMbrtheftee&idCManliffioxr^fi)! Which 

they 



3^0 



7lt€ Life «fF4ith, 



I 
I 



(hcv h«d the piomirc of infallibtlity, htvc no (uch fotce or ia* 
icrpTCttrior. For i • Tbcir holy adiotit of obedience ce for- 
mer Uw«, are not properly Ltws to us, but mtfthts to ob^y 
Gods Ltwi : Aod this if the common ufc of all other good 
examples of the Stbts in Scripcore : Their enoipks arc to be 
twyti by the Law.aiid Coliowcd asrccondafy copies or motitrcs, 
andnotasthcUwitfeH; iCtr. ii. i. Be ye fdiwm $f me^ 
evifi ^ I slff Mm 9fCkn^ Hcb.tf. ra.*B# filtnrrrr ^ $knt^ 
wb^thmgbfdith imd^hmediinkarii tki frmift. i Cor.4 i6. 
Phil.3.17. t Thcfi.S.* *.i6ac 3.7 9.Heb. 13.7. 

t . Aod the evil txgmfle$ even of Apofltes a«*c to be avoided, 
as all other cviUzampka ircofdcd in the Scriptorcs are; (itch 
ts Prtm dental of his Lovd^ and the Difciplct all for&btng 
hiiiH aod P«m< iinful fepnrafioo and diffimolatton, andS^- 
n$bMit with him^ GmI a. And die falhog out of tsulmiimr* 
ndhgs^ dec. 

3* And the hiflory of htJ^ereiit adKont, or thofe whicfc 
ivcfc the perfbrdunce bat of ttcnporary dnty, art iiifinatiffg 
to ui, but not esBoiples whidi we nabft imitatr. It is no d>* 
vine Eaith wbkh lor^h an obfeA or rule to it Cclf. What- 
iatrtt example we will prove to be obligatory to us to imt- 
tate, we mud either profCt i. Thar it was an exccttttoo of 
Oods own commiffion, whiA had apromife of inftUible gnid* 
«nce : Or a» That if was done according to Ibme former; 
Law of God, whidi is common to th<m and m« f As the firli 
muft be the rfvcaliqg of fiime doty eiircnded tt> this age, as 

well as that 

Dtreft. I a. fMe muft fm^ks peilt nfe^Scriftyret^mPifs^ 
hothf^r moihe md eemfm^ when me faut tkeir ufr f # he $ke fsmt 
mkbemrs, 

Wc cannot coodadc that we muft imitate them in extra* 
nrdinary circumftances h nor can we condnde that Ood wiH 
giye every extraordinary mercy to us, which he gkve to tbesn 
(u that he wiU make all Kings as he did Vsvidflt all ApoOksi 
or raife all as he did LfSbariv now, dec.) nor that every Be- 
liever fliall have the lame ootward things, or fliaD have juft 
the ftme degrees of gince, 9fu Bnt wt may condnde that wn 
(ball have all Gods pronaiib (iilfiUed to us, as they had to 
them i and fliall have aU that is (iutaUe to oar condition. As 

V0mi 



■MPMMMMMI^ ■ ' 1 



Pmi^ ms.iwaQncd ufifa repqu«iice, fi> mty others t i im^ 
f^i, dn4 iktufafifiiit^ i Jttf tbk fiiifi htrj hu tbtt it gti^. 
fr*Kt».tfc<<r-— riPfaUaXtS,^. U«th,Gpd^()ax4ot)ed a M«. 
iuffth,M.FtUr^^ t0iflft^fi,, ^gpa,fCfpisuaQ; > (o is Umdy to 
(b) to w,, 1il«th'^«. Mp<d)^di%td^f J^ttlu^ heard a^d 
pit{K4<>^|l^.F^jni«y^^,/4^^n^ -be will do 

Wc have .th& 6fpeiGod> ^%<«fte t;bii^. thMam^ PionvTe, 
tf we h^tw the ,jime, F;^^. «s4, fq^^.i^'i^, the fatne ^ifir, 
R««.8.96.//#i.4.^$.,. ThsPiil If CvTO^not have jaft the 
•€¥i»f*f«t9*ii^^i*^.^^m^:i^4f^*f'¥>ce, .Therefore it is 
k AWI«]F(i^t|)^<%l'efl^!(i%|^i«^l)i%i94If » ,Aod. thcrt> 
(0«c we4hptiU^«iQ|Bfob^4U^I^4^hi;^i«Bpjc« i^ oqc 









THit pait of the Wi>rk of FftitK ji tbc nv)icf '^f » becitt(e 
4m fflifflvnt; pari oCth* Oorpfl i^hc ftMftsfif'c^ptnMHi 
ol(?rjciiiadiCfftifitiBeaejiKriir^^ l^pTcd mi- 

Tbf iMlpi to ^uf«d herein jftlMci . - *^ / 

DircA. » . Cmfukfthgt^ m$rf ttm^ ^God^ is tU t^ijpm 
^hisimmmMfmiSMdcounfeL 

It tsi\g|tt|it ^J^pmcrtiM&i^flieSdiiiohmiH whether God be 
f^fifaiY$kBgUts>m}if}^ WJtoilbt.word [•(/<• 

gMi§B]kftil\%\M t metaphor, which maftbecaft away ot 
apm»4^ before iM^^^mftipiiMa NmfifCt^ ; God cannot 
ht bofmA at aiaa ia> who (aaii^iMrreih a^ pioytMy (o another 
6tam^biaMU m maketb hknfelf a propet-d#bt«f io- point of 
ywiiianni a ii iyc Jwfltcf t 0raiayii»ftdlill«t«» tMmideto 
Jifedogm i^lVift hia wtik ' BiiMt iatJiiglKar oWfgtf ion than all 
Oiia whkh J]»lbapp» God. Hia t^pm^ WH^^ wiGiifd^fi^ 
whidlaffalin(cl4 4t cwftcittc his Vim^ * t^ his ircry 
HatwriiBmmmMi^ andsi^i tod ihctcibrc his J^tirr^ and 
^MitiathciaftUibkUNlfe of thcfolfiUiiig of his Fromirea: 

Hh ^ He 



0imtm 



341 Tbg Lift tf Faith. 



i^^rtii»^^^^HMaaaauhtaMMMl«AwMMMMMM 



He fr<t^ madt them \ but he ntcfjfariiy petfortncrh than : 
Aod therefore the Ap iftle faith, ihit Godthgt csnn$t lyt bath 
fromi/tJ eternal life ^ before the World hegan\ whichis either 
^frofiiftd according te kit counfel trhicb be bad before the wnrld 
Lrgan^ or[from the bf ginning of tbe tP$rld'] Titus I. a. Or «» 
iheifordalibfigQttieth ni4tny dgts age. And Heb.S. 17, 18. 
Wherefore God willing more abundantly to fhew^to tbe heirs of 
trontife^ the immutability of hie coun^l, confirmed it ^y an oath^ 
that by two immutable things ^ in which it wasimfofflUeforGoJ 
to fye^ wo might have a fhong confilatiany who bnvtfldfw refUge^ 
to lay holdufm tbe hofefet before ns : which hop we have as am 
Anchor cf the fntl^boihfure and fiedfa^'** /ind therefore when 
ibeApoftlemetnethy that Chfift will not be unfaithfel tovis^ 
hisphrtfe 11, Ht cannot deny himfelf^ a Tim. a.. 1 3. At if his 
very Nature end Being conGRcd moit in hit truth and fidelity^ 
than any nTiOrtarmans can da 

Dire A. 2. Vaderfiand the Njtur^ and Rtafoneof Fidelity 
amM^men^viz^. 1. To onskf them conformable to God: AnA 
2. I0 maintain at Janice, Order and Virturin tbe world. And 
when you have pondered tbefe two, you will fee thKf it is jip* 
pcifiUefor God to be unfaithful: For i. If it be t vtce in 
the Cofy^ what would it be in the Original I Nay, would not 
faithood and perfidioufntfs become our ferftBieni to make us^ 
hbf God f «. And if all tbe world would be like a company #f- 
entmics, Bedlams, bruits, 01 worfcg if it were not for the- 
remnants of fidelity, it isimpofliblethatthclVtfrj/rfotlKyf of 
Godi (hould be the pattern or original offo great evil 

Dire^ 3. Cwifiderwhai a foundaiion of his frmlfss Gid 
hMh laid in JefmChrifi^d what a feal bis bload and reforreBimo . 
isUHtothim^ 

When It hath coft Chrift fo dear to procute theOH orftainlf 
God will not break then)' A Piotnife ratiHcd in tht blood>< 
ef the Son of God, called i\\t blood oj the rvetlgfiing Catfenmn^ 
H<b. ig. ao. and by his liGng from the dead, can never be 
broken. If the Law given by Mofts^ was firm, .and a yos or 
tittle fhould not pafs away till all were fulhlled, much^mofe 
the word and teAament of the Med'iatour of a better dbve* 
nant, a Or. 1.20. ABthe tromifes in him are loeo^and Amen ^ . 
that is, they tt$ aftrtcd or madi in him, tnd they arc raiified^ 



g !l I J !u i^P^^wwa— w— ^ii— *— — dd— a>> * 



The Lift 0f Faitb. y , . 2^5 



r*'F'^<V^9miiBtmmmm*mmm 



•DdOiall his futpUd in hioK Btf.ie^Hi hath 9bt0htd a mort 
txCiV^nt Minify J hy how much slfo b* k thi MidigtcKr •/ a btf* 
tn CwmMfit^ vphick tPAt tfi^hlifhei 9n better Promifes. And . 
rhofc that are better^ cannot be lefi/irri!. It is the frre mercies ^ 
ofP^viJ, that arc gtven.us by • tromife which is Jure U §U 
thef.ei^kduili^Mt.'y^.^.Kom.^ii. ^ 

Dired. 4. Cotipdir mill that it UG^ds tmn btteteft to fulfil 
his Vromifs \ f^ be attsinctb not that^hryof his Live 4nd Grsce 
inShepirfeaien of his feefle till it be dme^ mbicb be dtfigned in 
themMkingdfthem. 

And ccruin!y God ivill not fail himCcU apd his own intcttSL 
The happincfs will be outs^ but it will be his everlafting plct< 
Cure to fee his creatuircs in their pcrfeAion. If he was Co plea- 
Ad after the Creation, to fee them all good, that he appointed 
i Sabbath of Keft, tb celebrate the coRimeoioiation of it 1 how 
moch mote will it pleafe him to fee all reftorcd by Jefua Chntl,. 
and brought op to that perfedion which jidam was but in the 
mMj to Wtien he tinned and fell Oicrt of the Olory of God. He. 
will not mtfi of his own dcfign, nor lo(c the everlaAing com> 
placency of his love. , 

Dirt^. 5. Cetifider hem jpreatfirtfsGed bath laid upon the be^ J 
lief ej his ffmifts^ mtd &fhBt»gfegtufe be hath made themin^ 
the world. 

If the intimatioQof MtftitrrworU and rrm^ri whicn we/ipd 
in Naiure^ and the fromife if ic in Scriptures, were out of thc^ 
world, or were not believed, and (b men had nothing but' 
rfi0f#rir/0fgthr#rto rule their hearts and liveaby, O what an 
odioQf thing would man be ? and what a Hell would the 
world be*? Ibave elfewhere (hewed that the Government qf 
the world fs maintf lieercd by the hopes and fears of another. 
Kfir, and eould norbe othcrwife, uniefs man be turned into fkts 
worfe than a beaft« And certain(y thole fromilcs cannot be 
blfe, which God hath laid fo great a ftreis on, and the belid 
of which is of fe great moment. For the wije^ and boly^ ami 
femetffil God, m ither necdcth a lye, nor can u(c it to fo great 

Dii«d. ^t %aks mtiee hetf ggteealle Gods frdmifes srei r# 
theiTaturebethifGeigndfuart. 
I |( if not onfjf Geds Frecefts that h^ve a congtooicc^ td na-* 

; . • ' /» ' •*' "Hh t "*"iwsJ 



I 



coral R«i(bn, bat hit Prmifn iHb, It it tgf eetUe to the Nd'- 
tuff of Ufinitt Goodntfi to i$ good : And yet we fee that he 
dcKh not do to ill ihkc. He maketh not every cieature tn 
Atigd, nor i man : How then (hall we difcern what he in* 
tendeth to do by his cfeacurei, but by tbclr (cvera! nstuns : 
The natun of every thiog' it fitted to its ufe. Seeing ther Jore 
God hath given man a lufure capable ofl^omng^ hving^ znd^ 
et^tying himi wt have feafi>n to think he gave it not in vain. 
And we have reafon to chink, that mrifr^ may be brought up 
to its own perfcdion \ and that he never intended to imploy 
man all his diies on earth, in (eeking an end whkh cannot be 
attained. And yet we. fee thatTome do unfit thcmftlves for- 
this end, by turning firom it, and following vanity : and that 
God tequireth every man as a free Agent, to u(e his guidance 
and help aright, for his own preparation to felicity. Therefore 
leafon maytdl ui, that thofe who are fo prepared by the 
neareR capacity, and have a love to God^ and a hctvealy 
mind, fhall en)oy the Glory which (bey are fitted for. And i^^ 
llelpeth mnch out belief of Gods Promi{e, to find that ReafoA 
thus difcerneth the equity of it ; Ye| to find that a Ciuf^^ a 
Senrca^ a S$ermes^ a PUto, &c. cxpcAed much the likefdi* 
city.to the juQ, which the Scriprcre promiftth. 

Dircd. 7. Be fare uvnierfiani Gods PrmijVs aright^ tto 
ytm ticfeBm that which U never fromifed^jind uh v«r trt- 
^fufHontohTaitb. ^ -> . •% f 

Many do make promirei to themfclves by mifunderfland* 
fng) ard look that God Oioald fulfil (hem : and if any of them 
be not fulfilled, they are ready to fufpcft the ti^th of God. 
And thus men become falfc TrcfbtU to thmfehes aodotbett^ 
and fpeak words in the Name of the Lord, which he hutltnc- 
tet fpokcn, and incur much of the guilt, which God oft 
chargcth on faia Prophets, and fuch as gdd to the Word cf 
God. It is no fmall fault to father an untruth onGod^ and to 
call that his Frmijt which he nevci made. 

OircA. t. Ibink Hot tkgt^odframifitbjou aU thd!ty^4f A^ 
ntbiHkjeHVPHHt^ in bodily tbingu 

It h not our own dtfim whidi he hath made4be nQeaVure of 
his outward gifts \ no nor of oui own OfimmcipwHteeffity 
nciihti ; et(e mofi ttcn would Jbiyc nottung but riches, and 

bcaltb. 






tU I4fi rf F4$t6. 045 



|)etlth» and lo?e^ and ttfpc^ from men ^ nd (cw would bare 
any want, or pain, or fufliriog. But it is (b much as is good 
r. To f h« common ends of Govaramcnt, and the Societies 
witb which wc live, a* And toooribuls, which God doth 
promife to his own. And Ins IFifipm^ and not their parixar 
conceits^ (hall be the Judge. Oar Fatbit kfiowdb wkst we 
need^ and f hercibre we mufi csft ouf cire on him, and take 
not too fmrtkulit not anxious thoughts for out Iblves, Mta. 
" 6. 24. to the end, i P<f« 5 7. 

Dircft. 9. Ibhik^mt tbatG^dfrwufnb yntMithitywwiU 
^K^ 9f# ml that vbick hi c^mmtndtth you U tik^\ unltfs i$ spu 
with bkfromifiHg wit^ us met ms with bk eommandif^ mil. 
: Thatpioimie of Chiift^ Aik^mUyt JhM nwvt^&x. A^U 
P^bdif9ivny$n ask^tbi Father in mylJame^ aesordmgto.his wUI^ - 
hi vpiUghfi it you 9 are often midmderftood • and ihf re is fomt. 
difficulty in underflaoding what H^ill of God si here meant : If 
itbehisDmwiirgJ^tf^thatisfecrct, and the proniift givecli 
ua ttofure conCbtation ; If it be mtint of his fromifing ff^ill^ 
what v& is this generul ffemifttot^ if we muft, haVe t fitrtUu^ 
hr frmifitlCo for all that we can. expcft > If it be m^ant of 
his Cvumsndmg WUl^ the event notorioufly gapQlayeth it : 
For it is mofi certain, that fince the Qiurch hafh Jong prayed 
for the con veifion of the Infidel world, and (he reforming of 
the corrupted Chuvchea» to. it is not yet doocj Anditisali 
Chriftiansduty, tofii^y for Kings^ and all in Authoiity ; 4sd 
tftask that Wdom Md ^ctkt tbtokwhicla God doth fi:l* 
dom gi ve thequ AndaliParentswha are bound to pray foe 
gfrace for their ditldrenj^ do not fpecd accokdtng to theit 
pnyors. 

' * 01qedi That Is UcoMfe rhrtr fr#j^ri fsr %i^^rncnf, j^fafr 
eArn rs itvurNV m the ^bfyhtgemdaii^nt 4$ pdl 4s our fclvet : . 
Sm tik fradifkhmtMni •nly $1 $i^ba$foei$tr,wi «]^ fd^our ftlves 
MS bt mwmmd^^ %fj^ eHbiti triu arefrffared uibt fetjuiretb^ 
Atifip. !• ifro,tfaentheproiniie isnoton!ymadeto(»rfr«|r* 
asif »i enmmM^ a. dt oamvot iip bought •that our prayart^ 
for Mldels^ wki maft hMlptepiriii^ Mbrb ' cbiy jcanBe 
iptcpared^ fl)Kiuld1)« ^iik niJMidcd^ tbtir' ^epeiratita of 
vheontelivei. 5* It nnybe « dntf to pi ay fot inioy things for 
/WifritDO,>:wUich ycftMM flialh not fsiticululy leatva : 

Hh 5 As^ 



mm 



246 7he Lije tf Faith. 



As t Miniaer tniy pray for srettcc ibiiitics for fais work^ 

ObjcA. WT? fpdy mt €% c^mmaiUfdfif nyfrncb thhg§^ ifwg 
frty nc$ €$kdiiUH0tyfsr thtm. Anfvf. But Ihll the difficulCf is. 
What is fbt Condition to he inftrted f Whether it be, IfGgd witf 
0r^ If it he fit wrgwd f Oi, Jfit be for the umvetfdgHd ^tbc 
mrtdf Kit were chc U(t, then wee might be futr of the Qi* 
vitioaof «U men, Whtn.wt ask it v icd thcrecond^cannot be 
the cpndinon when we priy for others : and if it be thejirif^ 
then it tcUeth us that the commamdiHg ITifl tf Ged is not it 
which is principilly meant tntheprpmife* 

In this difficulty we mufl condudej^hat the t<xt refpcdeih 
Sods W4I comprchcnnTcIy in ' all thcie three forcnaenttoned 
Irefpedb i but frimantf h\%f rffm^ng, tFit in rqlat tei t whidi fall 
under promire) and his deeueingU^Utin things which he hath 
thougnt meet to make no f romife of: and then (eccMuiafily, 
his cemmdnding WX to us s but this cxtendeth not only to 
piffiTU^iy but alfoto the m$mef of ffMyer^ and to our 
ec9^una eaui^kfrauent tndedvemrs. And u> this 'mecteth and 
doftth with m^ former ^iS of God : becaufe we do not pray 
according tp his ^wM^^iffg ^if, mtefi we do it with due re* 
fpeSt to his framihtig and decreeing IFil. And Co it is, as ii it 
werefaid iPfMitbcfe things ipbkk C§d bdtb fnmifid sr de^ 
ctetd^ whstfoevjiryou dsk^in my Ngmt^ inn moMntr ggreeMeta 
He eommand^fid do freendyour friyers . wf It b faithful ^dedveurs^ 
yeu fifatl dtiiin i$ i ffc^n^ neither bk dtertes or fr&mifes serg 
ndkfdfy; or meetly taf^vifucb 4 tbing i kut domficstely togiv9 
it m^iewMyrfjtskpigT] 

>nd as to the Objeftions in the brginning, I anfwer^ 
!• Where only (?«ft JtcrningJf'^iiri^ thd dDcafaiirprthf tdat* 
ter to be ^canted^ tbe ttxt sntcndeth not to hi a jitificQUf wf^ 
iiirance of the tbiftg^ but the cotnfort l^atiri aAd irar fmyins 
are ajceftedj and they fhill hegnntedif it benotiuch aithii^, 
as God m his wi(dom and ctetnU counfet) htf h lUreUy detiii-^ 
mined not to do. As if ybu (wny. fair iha.\sQlmsrioii of tfaie 
:&ingdpak of Ows*^ o{Jaf^i,^(abid$IHiu .i>( STir Vifyi, lei '. 

And 2.: Where Gpos fhmlfi J^adi g> ^Dthlsli kiipj^\ki^jsti f be 

'ditag tn psTticuiar i yet this fjtnir aipemif^ ; and our «f r«9rr» 

arejacither of tfaciip ua Viin« tim^^.l^k%genwtl-f^mitc 

J.. doth 



l:b€ Life ofT^ith. - 247 



doth both confirm oiu Faith in general, which \% a help ro u$ 
in each particular cafe \ andalfo ft dircActh us toChriftaa the 
trftfui, in who(c name we a^e to ask all things of the Father • 
and aflnrcth u$,that it is for his Take that God doth /ulHl thoiJ: 
parricular promifes rou«. z. Anii ftMytt in his Name, is the 
condition^ way or thcans of the fulhlimg them. 

It is a very common erfoar among many ptaying perfons^ 
to think that if they can but prove it their duty to ask fuch a 
thing, thi« promife telteth them, that th:y (hill have it : But 
you fee there i$ iiK>re necefiary to the ander (landing of it 
than fo. 

DiftOt. ta Tkinl^not that God fnmifctb you at tlfatym i& 
hliivi that ytu Shall reeeht^ tfhcn you ask^it % though it hi mth 
fKvnfo confidtut OH exfeQathn, 

This is a more common errour than the former : Many 
think that if the thmg be but Uu^ful which they pray for, • 
"Ibach more if it be their'duty Co pray for it, then a f «rri(r«/jr 
heluftbaStbeyJhjUrtCiiviit^ is the condition of the pn>mi(e, 
«nd therefore that they (hall certainly receive it. A$ if 
they pray for the recovery of one th^t is Ink, or for (he 
converfton. of one that is unconverted, and can but h^ 
Divi that it (hill be done, they think God is then obliged by 
promife to do it, Marl(^^. ^3*9 ^^^^ canfl bitieve^alltbiugt are 
fojptfU. And I r . 2 3 , 24. ^bofiever fiaUf^ to thk Nt^ntain^ 
Bo thou removfd^ &c^ and (hall noi dmbt in bh heart ^ but beliave^ 
&€. tbttejoul fay unto you^ v^hat thingt fotvotye dtfiro wbm 
Jt^f^y , hiliivt that yo recoivo tbtm^ and ye fhall ha%io tbene. ^ 
- Anfip. The reafon of this was,, beciufe rhey had a fiecial 
proiffi/eofthcgiftofmiracles,asisexpreft, Marl^i6. 17,18. 
And even this text is fach a particular promife : For the jfirh 
of miracles wh then given to confirm the Oofpe),' and gather 
the (irA Churches, and Faith* was the condition of them : Or 
the Spirit, when ever he would work a miracle, would firft * 
work an extraordhsary Faith to prepare for it. And yet if* 
you examine well thepaiticuUr texts, whidi (peak of this 
fttbjcd, you (hall find thatu it was the doubt of the divino 
jfuthority ofChrifts teftrmony, ai^d of hisv^wn r#j/ ^sr/r/ 
which wu the unbelief of thofe times v fa it was the belief of ^ 
hif AHthortty ajid Zovftr^ which was the Faith required ; and 

*" tliia.i 



X » 



r 



!■ 



i^rf^ 



24g rte Li^t 0f 



chit is oftcnor expicfled chin cht bdkf of the tvm iscxcolled, 
ic \$ hccMuCc the hcMtf of Cbrifts Vwtt is containccfin if. [If 
thu canfi bilicve^ sUtbingi tat fpffiUc^ Mirk 9. 23. Mr {\i^ 
things fif^lt eorne topafs"] Mat. 9. a8. 7ib# Mini mm C40P»r ff 
»ifir, ^r^ Jefm/gid, %duveye thai 1 in Mt U A thb f ihtj 
fgiduHt^him^ ycdLyrd: JbintouAUhitbcinyes^ f^'^> ^• 
c^tdkngttywfUithbeitmnUyou. So the Ceofuhons faith U 
defcribed is a htiitf o( Chtifti fowir^ Mat. 8. 7, 8,9,10. So is it 
' in many other infianccs. 

So chat this text is no exception from the general Rulei but 
(he meaning of it is, fyigtjj^ever promiftd thing you nsk^y na 
imbting^yt /haU ncHve k : Or doubt not of my eoabling 
power, and you (hsU receive whatever you ask, which I have 
promifed you» and miracles chcmfclves (hall be done by . 
you. 

Objed. But n^bst if thy bad only dauhted of Chtifls Wdl?, 
Ah{w. Ifrheyhad doubted of his n^i// in cafes where he ne- 
' ves rxprrjl his wUl^ chey could not indeed have b:en certain of 
cheevenc (for that is contrary to the doubt J Bur they could 
noc have charged Chrift with any breach of promife -, and 
cherefore could not chem&ives have been charged with any 
onbelief. (For ic is no unbelief to doubt of chactf^i// which 
never was revealed. J Buc if chey bad doubted of bis reviaUi 
^feri/Z concerning the event, they had then charged htm with 
^Mjfimd^ and had finned agatnft him^ as ill as thofe who deny 
his power. 

And the large experience of this our age,confuteth this fore* 
(aid errour of a f^riicn/iir htVitf: For we have abundtnce of 
inftances of good people who were thus miftaken, and have 
vencured thoreupon to conclude with confidence, chat fuch a 
fick peribn (hall be healed, and fuch a ching (hall cocne to pds \ 
when over and over the evenc hath proved contrary, and 
brought (iich confidence into contempt^ upon the ftilhig 
ofit. 

Diieft. I r. TbinK n^ thst biuuft fimtfirong imggltt^im 
brinptkfmt fr$mifi toywr mindt^ thm thmfw h btt^ngtHh 
unt^you^ tad4i >fMi ttysl^ the true mumng if iidt n^md H 

Many ai^ many an honefti tgaonnti didancholjr woman. 

hatb 



r 



Tie Life rf Faftk ^2^9 

luch to\d mc what abandince 4>f Hidden conaforc 'they have 
had, bectttfe Aich a texr was brought jo^tbcif minds, and facl^ 
a ^#mip was fuddcnlyfct upon their hcafu,' when as thcf 
ifiiflook the very (enfeof the profDtfc, and upon true enquiry, 
it was nothing to their purpofc. Yet it is bcft not rather t^ 
contradid ihaft miflaken and ungrounded comfcrd of Aich 
pcrfons : Bccaufe when they.arc godly, and have true right to 
Sounder comforts, but cannot fee it » it ts better ihat they fup- 
port themfetves a while with fochmiftakts, than, that they 
fink into de<jpair. For though we may npt tffetthem fuch 
miftakes, nor conoforc ihem by a lie \ yet we may farmit that 
which we may not do (as God bim(e)f doth.) It is not ac all 
times that we are bound to redifie other mens mifiakcs, i«i«. 
not when it will do them more harm than good. 

Many an occafion may bring a text to our remembrance 
which concerncth us nor,witbout the Spirit of God. Our^own 
imaginations nsay do much that way of themfelrct.Try th«re« 
fore what is the traefenfcef the text/ before you build youf 
cmiclufions en it. 

But yet if indeed God bring to your minds any fertuinf 
promifty I would not have you to neglcft the comfoct 

of it, 

Difcd. 12. Tbirtk^noi thdt€U hsth ff$mfidu mU Ckri* 
fiiam tbt f^medegrtes tfj^rjre -% Mnd therif$r€ ikat j0u nuy tt^ 
p8 M$ much MS Itny otbifsbmft. 

Oh\t&. Bit figll not gU g$ l^bi fitfctlf and mb0€M 
tbtrt b€ added tj>fajtSim I 

A^i The pcrfedion of a creature is ta be advanced to 
•the highcft degree, which his own fpecifical 2«;el indhiiaal na^ 
r#rf trcctpablc of: Ahead may b& perfed, and yet not bet 
man: and a man may be perfed, and yet not be an Ang^L 
And Lss^rui ouy be perfect, and yet not reach the degrteaf 
Abraham. For there is, no doubt, a gradual dirferencc between . 
the capacities of fcveral individual louls, of the (ameipecies ; 
As there is of fcveral vefleisof thefime metal, though not by 
fuch ditfcrence of corporal extenfioa. And there 11 no greae 
ptobabibty that all tbe di/lertnce in the degrees of wit firoio 
f ha Idref to A^bif^fbtli is founded only b the bodily organs » 
lad not at ail in Chi fouls. And it is certain, that th^rc ara 

li various 



2 50 7*e Lifr0f¥aitb. 



fiffioiit degrees of gtorymHctrcD^ Md ycc thii every one 
there it perlc^l. 

Bur if this vrcren3f fo, yec it it in this life only that we sre 
now edling you, that all Chriftiaos have not a pi onite of the 
lame degrees. 

Ob)td. B«f it n^ adinUndl gruct givtn by mgy «f rrwjri / 
Jnd then k^ve tmt M fnmifi ff tb$fMmt digt€$ which tht h^t 
0ttgm, e»Hdki&n0Uy^thiyJ$sswmchsstbiyf9¥itf 

Afifm. O ycs» d^m s hot not fohjtOipi t brcaufc all have 
not the &mt natural capacity, nor are bound to the Cune de* 
gree of duty as to the condition it ielf. As pcrfedion in Ha* 
ven is given by way of reward, and yet all frail not have the 
fame degree of perfe6Non > fo is it as to the degrees of grace co 
earth, a. All have not the £ime degrees of the firfi frtptming 
pdct given them » and therefore it is nooft certain that all will 
not ulc the fame degree of ind^ry lor more : Some have bot 
tme talent, -and feme two, when feme have five,and thcrcfoic 
gain ten talents in the improvement, hUi. 35. 

All muft flrive for the higbeft meafure : and all the fiocerc 
may at laft expedl their own perfeftion ; But God braketh no 
promife, if he give them not all as much as feme have. 

Dire A. I). Much kfs hath Gcd fTMiiftd the fame ifgrtitf 
immm gifts to alL 

If you never attain to the iarae meafure of acutenefs, leuo* 
ing, memory, uttergnee^ do not think that God breaketh pro* 
mife with you : Nor do not tall your prefumption by the 
name of Fjiiib, if you have fuch ezpe^ationf. See i Cor. la. 
throughout. 

Dircft. 14. (kdoftenfrmifethtbithingitfelf^ whonhifro* 
Mjith the timi of giving it : thnefort do ntft tshg tttobioHsS 
^f^h^tobiUivi M fet timtt ^^tro God hgtb fit no tim * 
4U 

Mmtf m tho troMes of tho righttom^ hut God mill dilhtf 
^moMO of Mil, Pfil. 37. But he hath not fet them |aft the 
thie. Chrift hath promtfed to oomo sgm mod tnkg us to Km* 
Mijob; t4. 1^.3. Buta/tibjt daymtd hourj^ometh i» mm. 
Ood will give neoeiraryconEkfort to hislervantsi butbe btft 
^weth mkon k is oeceffary : and therefore they onia not 
^himatimeiaodftyi Let itbenovr, orthoa taeakeft thy 

word» 



TU Lift afFditb, 35 1 



dMb^MMlMH 



wofd. Pitknc fraiting Gods own tmic, is as needful as be« 
lieWng : Yea he thai bcUcvctb) will not make htfte, Ifd, 
28. 16. Ronr. a. 7. a thtf 3. 5. /^utM 5. 7,8. Htk 6. iz, 
& lo* 36. & IS. I. jMmts 5. 7. RfvrA 13. 10. fc r4. la. 
tJhef.i.i^^ II. 

Dirc4. 15. G^i^ftenfromifetb the things whfH be frdmifnh 
HOi tiihtr in vfhat msmur^ 9f hy whai infirumtnt Ik mU iU 

He may dtlivct his Church, and niay dcUfcr particular per* 
Ions our of trouble \ and yet do it in a wiy, and by fuch 
means as they ne?er dreamed of. Sometimes he foretetkth 
as his means, when it is we that in dury are touft them. And 
fometimcs he keepeth them unknown to us, when they are 
only to be ufed by himfelf. In tbi Mount p^ill tbe lArdh fien\ 
bot yet Abrsbam thought not of the Rmtt in the Thicker. The 
Ifiraelites knew not chat God Would detivet thtm by the hand 
c(Mofts/A8sy.t^. 

Dired. 1 6. lakg ntt tbi frmifts frpfer to one fim$ or 0g4 of 
tbi elbwcb^ MS if t bey wiu common to 4//, ar uHto us. 

There were miny promifo to the Ifiaelites, which belong 
not to us, as well as many precepts t Tbe increafc of their 
feed, and the notable profperity inihe world vi^hich was pro- 
miied them, was partly bccaafe that the nr^ritfr fliould be fuit- 
ed to the ceremonial duties^ and partly becaufe the oternMt 
fbi99gs being not then (b fully brought to light as now, they 
were the more to be moved with the prc(ent outward tokens 
of Gods Love. And fo tbe gift of the Spirit of Miracles, and 
Infallibiliry, for writing and confirmirg Scrtptnret, was pro- 
mired to the firft age, which is notpromifed to ut. 

Dircdt. 17. Takffioi any goodmansobfcrvgeionintbofe timet 
for MH univerfgtffomife of God. 

Forinftance, Dwrf faith, TfgL 73. I *#tff been ywng^ e^ni 
th» Jim old i yet did I ntvet fee tbt figbtews forjgkfn^ wr ** 
feed btgpng tbeir btcgd. But if he had lived in GoTpel time** 
where God gtveth greater heavenly bleffings and comforts,aiid 
^Ueth men to hi^er dtgrees of patience and tnortificatiout 
ftnd contempt of the world, he might have feen many both of 
the righteous and theirleed begging theiAread, though not 
HiV«t Tta Chrift Umfelf asking for water of -a woman. 



aja 



The Life ef Fditk 



DiyeA. it. TA^kti^tfijJ^ frimifii t$ fnm ptfttMi tf 
ffiiifti \ m ifym P^fi t$ it tkei put filvts^ which G$d hgth 
fr$nfifedthgt hi mi% do. 

If 6o4f romirc tq ddif er hiTi Church, or (o-frec tnjr of hh 
fervanei from trouble or pcr&cucion, you muft hive ifu€$f 
to tell you whit is your own doty, and what metnt you tnuft 
ttfct before yoamtft ittcmpt your own deli vtrancc. What God 
Witt do, if one thing \ and whit you nnufl do, is another. This 
bath been the Ararge dclufion of the people that call them* 
ftlvcsthcFjfch-Monarchy rocnin our times t who bdiefing 
that Chrift will fet up rightcoufncG, and pull down Tyrants 
intheearihi hare thought that therefore they nrmft do it by 
trtns 9 . and (b have been drawn into mtny rebrllions, to the 
liandal of others, and their own mine. 

Btf eA. r^. Tdkf heti ^ miflakjvtg Pr^fhecin for ff9mft^\ 
ffteuUy dmrk^ Profbecici 9iit underfiood. 

Many things are/arrtd/d by God in Prophecies* which are 
ascns fins : Htfd^ and PoritlUf TiUtt^ and the people of the 
]ews, fulfilled Fr^Wf Iff in the crucifying of Chrifl : and aH 
the perfe'cutors and muderers of the Saints, fultil Chrifls Pn^ 
fhuiis » and fodo aU that hate us, And fay aS mannit of tvU 
feiftf ^g^inf ^f^ ^^ffkfi Mat. 5.11, iz. But thcl'n is never 
thclcisfojr that.. U is fnfhtfied tbdt the ttn Kings /hat ghe 
vf tkiir Kingdoms M-tJ9$ htdfi -y that in the Uft dauifi^Ji cme 
fc^fefs ppslking H^ter their •wn lufis \ and in the U^ dtits fiat 
hiferihm timis^ &e Thele are not Promifes^ nor 7recff:$. 

It hath lamentably difturbed the Church ol Chrttt, when 
ignorant fclf-conceitcd Chriflians, who feejnot the difficulty^ 
grow confident that they underftand many Prophecies in 
PmirVthe Ravelatimi, flee, and thereupon found their fre- 
fuwrftijH f miicalled fiu^h) npon their swa miftahts^ and then 
form their ptaycra, their communion, their pcadicc into fiich 
fchifin, and (editioo, and uncharitable waies, as the intercft 
. ef their opinions do require (as the Millenaries before men* 
tioned have done in this generation. J 

Direft. %Q. Ihht^ not that at Gods Prmifes ara made r# 
m€ffmciritj\ Mttdthatimptr^a ChrHtisn mufi h$frad frm 
ei fituU huft^ hmever they hehgvt themfehes. 
Foi theaf uefwthif hilf$ of the Sfirit^ which aae prowfe^ 



mm^mmm^m^m^t^mmmtm 



TSe Life ^fFMith. 253 



cjRiy fo*eaf dUigmci ia at tcndiag the Spirit and co the degtug 
oftndttftry, and firrt eQr» and fiddsiy in wtccbing, praying, 
ftriTsng, and ochet uft of floant • And chcic are besvj^ $hs^ 
ftiftmiHt/ which God (hrcafneth to the godly* when they 
misbehare themfclTti : E(f)JBeialiy the hiding ol hie hec^ and 
wirK-holdtnganytDcafureofhtaSpiait. The Sciiptinre isfuH 
of fuch rhrearningi and inftanect* 

Diredti 2i. Much Ufim^ymifUMghu that G^ bsth mMd$ 
Mf PrMiffi, tkglii tbifim if tfUi ttuinun fhall m$rK,t$getk€r 
fn fbrirgoid/ 

They tniCrsrpound R$m. 8. at. who Co expound it (aa I 
have e)(e where ihe wed.) Fori. The context confirmech it 
to fiiflferings. a. The qualificatton added [t§ thm tk^Jitpt 
GfiQ doth (hew that the abatement of lo¥C toGod^ is none 
of the things meant that Oiall woric our good. 3. And it (hew* 
cth, that it is Live Mt L$ve^ and therefore not the leaA that-is 
confittent with neglcd and fin, which is oor ftiU condition/ 
4.Expertence tcllctb us,that too many true Chr iftians may UH 
from feme degrees of grace, and the Love of God, and die in 
1 lefs <f e^ree than they once had.* and that Icfs of holi^e(s doi!h 
not .work for their gcK>d. 5. And it is not a ching Tuitableto 
nil the reft of Gods method in the Scriptures, that he.fliouM 
aflurc all bdbrefaand, that all their Gns fltall work^foir thcnr 
good. That he ftould command- obedience h ftia^ly, and 
promiie rewards fa liberally, and threaten puniibmentfo tet- 
rtbly, and give fuch firightflil examples as SiU$mHs^ l>Mnd$^ 
and others are % and at the bme time fay, fFh^tevir fin tk§H 
€0mmmefi imwmrify or M warily by mgUSn^ ngiLm^ and 
Grace, and Spirit, by loving the world, by pleafing the flcih» 
tt DMiidid, &c. it flttU all be turned to do thee more good 
than hurt. This is not a fuitable means to men in our cafi) 
to keep them from fiut nor to caofe their per(eveiance« 

Dtred^ 22* VndtfftMi ir#V mkittnmifes arr umtar/si H 
M.Biliivirs^ gnd wto art biafsriwilgr mtdfrifir Ufomt 

There are many fariio^/er Promiics in Scripture, made by 
name, to N$0b^to Abr^bum^ to AA/rs, to Aarm^ to Pmnd^ to 
Solmon^ to UiZil^y toGlnt^^ti> Pmr^ to t^l. See, which w^ 
cannot &/ arc made to us. Tfaeicfipre the Corenant oL Gracc» 

li a, which.; 



a$4 



which K the Vmmf^l ft^mfi^ muQ crptctally be attJe the 
{round of out Atlli, tnd iH other tsthey tfc b«iiichcs tad ep* 
p jfftcimncet of tiite. itid ht?e m the Scripiarc Ibmc troe %• 
iiiificitton« chit thty iiuieed «xieiid to us. For if we Aould 
bditw thtc ercry Fromife made toiny Sasit of God (u 
JfiMmdK&rfi(,Re^rtf^ £/nukfib, Mgry^&€. dobdoi^to 
us, we Ihould tbufe oiir Iclfts and God. And yet ra m ihay 
have twitf tifi, 

TnmfH 0ri 0bfibn^ imi which srt fuffinded Mfm my rmdr. 
$imt0 hi ftff§rme4 hym;, md wHnt each $f thofe c$nMtm$ 
ar. 

A5 the Prosufe to the Fathers that the Mefish Ooold 
moKfWMdpbnf. God gave not a Saviour to the world, 
lb is to fnlpcfid bis coming on any thing to be done by mm. 
Thenotdfownwg of the world, was an abfolote Promi/e 
nadetoNaiift: lb was the catKng of the Gentiles promifid. 
Bat the CavcMntaf Frmmfts pskd m Biftifm; is emJkmds 
nd thaefore h*h f #ftiw, God «nd naan, art the C^wemmnt 

fhcietn* 

An4 in the Gofpel the Fffomircs of out firft Jafttfication and 
Adoption, andof one afjtt r pardon, and of oiir Juftificatbn a 
Judnement, tod of our additional degrees of grace, and of out 
fteecKHn lironi ebaftiftmcntSi have fome diftrence in theeon- 
iditions, though true Chriftiaoiry be the main fubflance of 
them ^ Meer Chriftianity, or true conient to the Covmaoti 
il tl^ ooodition of our /!^ 7«ili/I<rjiJDa. And thecaarmiaafr 
of f Kr, with «AM«/finccre obedience, is the condactbn of non- 
^OMEon, orofcoatiiuianceofthisflate of Ju AificatKm : And 
tbf 1^ olfr^f tad Hhtrmugm^, is a ccmdirion of out farther 
»tion of mmigrgee. And ftrfewnmcf, in true hobocfi 
ifth,is€he€ondition of our pMl Jti^cstkHmni Gimir 
feaithn (of which tix)reaaon.) 

pfri^. 14. r$9^4mmfmtber Mievethifiilfiilhg efmj sf 
rr^ cmikhfHU Prmnfes^ than ym kfam that you frfnrm $hi 
eaaifiriia. 

« it is fi^ /knt f U m^ andnotfjM^finraniBBpnuteat pesfea to 
eapijrft the benefitof thofe Sromifts, which belong to the 
penitent only ; Andlbk iilbthim tfatrfnfivediiiot otfcoi, 

to 



1 



HmiM«i«ia^>«MM«**^M«i 



rbetifrofWMitk. a 55 



10 cxpcd to be for|^?cQ bit particular fins ; Aoci 6^ ixk %\\ the 
ftft of thrPromifen , 

Diieft* 25. BnI ^ /mj^ ri^^r jfw MfcriU n« wonr (r« >i>Mr fdvts^ 
for fiffcfrming ^¥^ condiihn of d tnmf^^ iboH Gad difb^ 

Ajondiiim 0sfu€h iB ikQ cmrf< Mt M of chc pcffoftMooe of 
fhcPiomtfei cither mtUMlot mw^: Qnly the fiaii^f fifor* 
mmcl of the eondition b a caofe ^ the ttm-ptf^tmance of the 
Pfomife : For the tiue nature of e c^ditim 01 f^kk^ is only co 
fu^tni the htmfiu Though HMtursUy « efipflilioii iMy be eie- 
ntiritfiir emcmg omd* tod fot their fmi cmm^dity (which 
God if not cipaUe ti) they ordinetfty malie toly wriimMe 
tdt to be conditions : k% God aUo dk^h on(y flicb e As as are 
fUsifitig to ibiiff , and fuittd to their proper ends. Bat this ia 
nothing to a condition fcrmgl^ which is bat to Mfmi tki 
kirf/ittiHitbedooe« 

DireA. 26. XKken ym fiml 4 Pr$m^t H hecmnum pr t^ 
viffal^ gfply it MS Mdty n/ ifynut nsme wert fnHtm mit: sni 
slf0 vfhmyw find thst My fmHndsf ftMnft le a 8^it mh$ a 
ifMih of that umverfsl frmuftto dt Smts i w to M tbgi sro 
intkifmiueafty atid fmd tki^ tio cafo Mnd UiUo/ioftki Tttmfo 
poviio tke fn^e of it, to belong t^ym 4$ wtUss tim^ 
. Iftc hch\i^tk^tmbofooptr boliivitbfhsllnaforilh^ htisu 
^fwli^kiiUfef ]obn3.i6. Yon may apply it aa boldly as i^ 
it were f2d» If than Jchn^ or Thomas ho 4 Beliovir^ thw fh4k 
mtfirifh^ hut bgvo ovorUfiinglifo. As I may apply the 4hfobtto 
fromifo if thoRo/ufrtOioH to mj felf asboldly» as if my name 
fircyejni^ becaufe it is 4II thoi (hall be railed (Joho^^tz^ 
Z^^2%0 i Cr» 1 5s So may I all the eonditmiA promifts d 
pardon and glory CMM6ti0M/iy fjf I repent, 4Hd heliever\ And 
yon maiy MhfUutely thence cemtiuk youa certain iotereft in chip 
boiefity lb far a« yoa are certam that yoa ttftnt and he* 



▲nd^ben. you read that Chrifl pepmiieth bis tweho 
kfoAVlfm be witb them, and CQ^renmd their Ubours, an4 
10 fiec that they (ball be no bfers by him» if they lole their 
Itvcs^ 8cf . You may belieye that he will' do fo bf yon aUo» 
for thoi4gb yone wsri^be qot altogether the Cime with theirs v 
yet th»iihutabran^<)f theeMMi«»Frsi|ii|sta^ . 

#be mnft all IqUpiv him ooihfi Aim senna of. klf-di9iiL 

Le*4^ 



7$6 , the Life &f FMth, 

■ III ' ———I 11 III! ^ ■ 

Ui)g 14. 2<, 27, 3|. M^. !•• K.iMr. 1. 17» it. And on ihii 
gfoood Miepromi& to Ji;(lriM is applied, ttKi;. Iwillnevtt 
fMtkti nirfnfgk/t^r^^ hicdufi it is but t branch of the Co- 
wtmat coAHioii to all tM ftithfot. 

DifcA. ty. BiptTftha ym Uy tbijhefi 9fsll y^ur h$fis - 
thiVtm^is ^G$d^ ^wi^ftfi mU yew hapfinc/l mthm, gnd 
wktnO$d egUitb t$ H^ ixp$fs thm hyMl^ng mU tlfg f^r ihtfi 
hgfa^thM H m0 gfpigtywi u^tf^ Geds w^fd^ mthmt mhJ 

This » Che tfui iff^ sh4 «r#ri^ and trydl of faith : vrhctfaef 
wthUdto amcb trntht Frmifk efGei^ that we can cake the 
iMBg promifid fof nM %iif truifwi^ and the Word of God for 
•^r wbdtfnmky. 

A$Fskki§^MtiuTfmlti$igin G0d% (oitittfrMaicMlkinA 
of iVnf i and the pjrincipal tryal of iC^ lyeth in forfaking all 
other hippinefi and lM>pcs, in confidence of 6oda procnile 
chroug^IcfusChfift. • 

Toopenchematccr by a fimilitudex Suppofe that ChiiA 
cane again on earth as he did ac his -Incarnation, and fliouM 
confirm his truch by the fanse miradcs, and other ineaoi i 
'and fiippofe he ftotiid thai tell all the Country, I I^tc a 
KM^dopi at fhc Anfifidii^ where men never die, but hvcin 
perpetual profpcrity i and thofecf yoi| (ball freely poffcb it, 
who will pare with yotir own eftates and Country, and go in 
a Aip of my providing, and truft me for your Pilot to bring 
you thither, and fruft me to give it you when you come there. 
My power to do all this, I have proved by my miracle^ and 
myfove andwi!)^ mv oiler provecK^ How' now will yod 
boow whether a tnan hlieve Chrift, and triift this promife or 
not ^ why, if he bdteve and Crufi him, he will^s wi$k Ma^and 
wtUirMfnV, and i/mffir^ over the Seas wbithetibcm he 
conduAeth him, and in that>lip which he prcpareth fbt lum : 
But if he dare not vtn»w$^ or will not leave biapfAg Cenn* 
try and pofleffions, it fs a f^n that hedothn^t tnfmm. 

'If you were going to Sea, nnd had Several Ships and Pilotf 

oftted you, and you were afraid left one were unlafc, and the 

Pilot unskilful, and it were donbtfol which were to be truflcd; 

. when after all dclibcnHen you thnftm»^ and tifitfi tbt r#Jt, nni 

lalblfe to vfnntff your hlfi and gtsdi m it, fMa it ptopniy 

aSUd 



Tie Life cf Faith. 



^57 



Cilled trifff iif{ ir. So trt^ing in Gpdi andip Jf/%f Cbr'^ is 
iiofftim^ftefiiiorbis fidelity, but t TKACIICAL TKVST% 
and th&c you nsy be fure to andeiftand ' . deafly, I will once 
ppen the ptrtt of i t d iftmdiy. 

Divines commenly tell ut that Takh is an Affianfi or Trufi 
in God : and fome of them fay that chii is an adi: •f the imfUt- 
fisndhg^tni fome, that it in an aA of the n^il, and othtrvs fay^ 
that Fakh confifteth in JJfim alonei and that Trufi Qxjfttt(fnu 
is as Htffe^ a frvit offaitb^ and not Taitb itfilf: And what Af- 
fiance ifftifisy if no (inall controTafie (And ^ itii what FaUh 
ind CkrifiUnity is, even among the Teacheis of Chriflianf.) 

The plain tffuth is this ; as to thcname of Fiitri.it (bmetiroe 
fi^x^thtmtctlMtiMuslABInU^ wWenthe objeft ie<iuur<th 
»o more : And (baietime it ^nifieth t frsttUal Jrufi or if/* 
fidnci^ in the Truth or Truftinefs of the undertaker or pror 
mifer, that is, in his PotPer^ Ififdom and Go9dntf$^ or honeOyi 
conjunft as cxprefled in his word » and that is, when the 
matter isfrsOicdt^ i equiring fuch a trujl. The former is oft 
tailed, Tbi Cbtifiiam FsHb j becaafe it is the belief of the trutb 
of the CbrijHan Frinciflis y and is the leading part of Faitb in 
Che follfcnfe. But it is the latter whicfa'is the Cbrifiian fahb^ ^^} V^^ 
as it is takcni mot feeunJum quid^ hutfitifffy \ nat for a;p4rr,bat ^hisT 
the wb$le » not for the opinion of men about Chrift, but foe 
Cbrtftumitjf itfe^^ or that FMtb which muA be pafefk in Baf^^ 
i^M, and which hath the promifi: oSjufiifieathm and Salvor 
tisir. 

And this Trufi or Afisnce is placed rcfpc6l:ively on til (h^ 
objcds mentioned in the beginning » on Gid arthe firfi tfi^ 
iUmftnndatbH '9 and on fed as the ultimate ends u the cer- 
tain fill! felicity, and final objcA of the foul : On Chrifk u the 
Mediateur^ and as the ficendary fmndatien^ and thejKi^^, anfl 



the Jfni/brr of our faith and falvation, tie ehit( pfbrjfvialff 
md performer : On the HolyGbefl^t% ihttbirdfe^nifiti^^ )iot]|i 

rap#j^i;andjrrrjfjiigthedoi^rinebyhis^ifi[s: And on Jtbp 
AftfifesMndFtofbets aihis J$firments,rindgbr^sai^efitruHjf 
Mittingers ; And on thtFrmife or Covenant of Chrift u hif 
J^^umontalKivelatien it (tV: An^ bfi the ficriftnrts as thp 
^yintiakjle^erd of thb Revelation and Prpmi^.. AtMl^che hfr 
*«fit/«rir*ii»inihefeu€ trufied^ is, recovery to GUy or lt<- 

Kk dem^tUn 



TT 



a 59 rhe L^e^ Faith. 



dimftUn and Saivgmn,^ vts^ fsrd^m of /m, tnd Jufiificatbrn^ 
Ad9ptioH^SMuBific4tim%ndGUfifi^sthn\ aod^all chiags. ac#ef* 
ftry hereunto. 

This 7rult is an aft of all the tbne facultui : f foe tkrtf 
there are^ efeo of the vWr mm : Of the vital fower^ the 
UHdcrftsnding and the wiV : and is moft properly called ^/r^s* 
Bieallrufth fuch as trufiingz TbyfuUn with your life and 
krWtfr'i or a Tvror to teach you V oraAfjjtrr to govern and 
lewaid you \ or a Si^^and Flht fas afor^idjl. to carry yoa 
iafe through the dangers of the Sea : Ai in this fimiiiriidci 
jf^i^Ncr as in the underdMnding, is its AJpmt to the fujficieHcy 
and fidelity of the Filot and Sbif (or ThyfieUn) that I frutt : 
dfi^ct in the wit is the ckufing of this Ship. Pilot, BhyGciaa 
to venture nny life with, and refuCng all others i wnich is 
called confknt^ when itfolloweth the noocion and offer of him 
whom we truft. Agidna in the vifal fovp^r of the foul, if 
the /off it«^ and venturing dihxpon xhischoftm Ttujiee : which 
is, the quieting 0" (bme mcafuie) difturbing fears, and th0 
mm or e^natvs^ or firft cgref» of the foul towarda cxicur 

And whereas the quarrfclling pievifh r>noranceof this age, 
hath caufed a great deal of bitter^rcproachful^uncfiari table conr 
tention on both fides, about the queftion. How far obeiUnet 
bthfigttb tcfdiib ? whether as a |^t, or tni^ Qtfrutt, otcmfcr 
qutmi In all this it iseatilydilcetned, that ^% jihgUnee or 
fibjiOm differ from ^htditnce^ MnirbHrifig my RV to a M^er^ 
diffcreth frocn obeying him \ .and takings man fer my Tm/st, 
differeth from learning of him t and Mrrrijgr difcreth from 
€9njugd4uty\ and giving up my felf to a Pbyftcim^ diflercth 
from tiiijir^ his eot/a^/ and mediciMis-^ and taking a man for mj 
Pi/or, dificreth Uombiingewiduatd by himv fo dotK our pft 
fgitb br Cbriftianity differ from ^m/ cbedienۤ to the healing 
precepts of our Saviour. It is the .c$veMm of obeditnct snd 
mfm U fU immediately e^irrriaf^ liTtinto the fr^Bm : It is 
Ihe fad of obedience ^ or the fml^ or lift of it, which will im- 
mediately bring it forth, and aA it. It is virtudl^ but not 
mBusI Atditnet to Cbf^ ^ BecaufeJt is but the firft confent to 
Us Kingly Rebtton to us i unlcfi you will call it that JtictfiUn 
fwm whence all obidicACC folio weth. feat ic may be oSumI 

. ' (commooj 



■ lll'ly 



— -^^ — ■ ^— ^MP— ^^— — I— ■ M ill m II pm^mmimmimmmm 

The Lift rf Faith. %\9 



mmmmmm*^^^^^ 



(jQomoMa) 9P€Mmctt9 God^ where he is bcIiCTcd in and ic- 
knowledge^ hif^u Cbrift : And all f^lhmiug sBs ^ Fsiib aftcf 
che/irA are both the root of all other obcdienoe, and a f^ft of 
it ; as Otu ^nUinutd At^iance to the Kkig is : And as die 
tiiMTt^ when it is the firji formed Otgm in nature* is no fmrt 
of the man, but the Of g;an to mM^ all the parts, bccaufe it is 
fiUf^ry t snd there ts yet n§ jhm^ of whoin it cai| Be called t 
fgft^ but when the mM IS formed^ the lr#iiri is both his ciri#f 
fgr$^ and the Organ to aAaare and maintain the reft* 
Objc^ iuttdHb MS Fank is not oboditnee. 
Af4^* Nor Lesrning ss Liamwg is not ohdim^i to your 
T'mvr : Sotflowifig4$fUwPiMgi§not obedience to yourMj** 
fiir: Ortofpeaknooreaptly, the continuance of y out ^^yiA^^^ 
that this a»n be your 7mm* 45 /inJ^, is not obedience to h^i 
^ut it is materuBy part ojf your obtiitmf to your F^tbtr whd 
ffxmmUidtiWnv %xiA^o\it€ofitintnd AtigUnco oi fkljoBim us 
fiick^ is not obedience to your King » but as primarily it was 
the fomtdaiim Of heart of future obedience > (b afterward it is 
alio materUiy a fart of your obedienie^ being commgmled by 
him to whom you are now fubje^. And fo it is in tbe cafe 
of Faith : and therefore tmff Fsitb and Obedience «re is neuly 
CMijoy ned as Life adMotionwi^ the one is ever eennefed in the 
other : Faith » for Obedience to Chrifts healing means, as 
$ritjHngzMidtnkfffg% Pbyfititn^ ts for the iz/ii^ of his counfel: 
and ^^^ is for l^ve and bofy ^edience to God» which is called 
aasS^nOifiiatim^ «s tmfimgt Fbyfician^ \$f$r bendib. Faith ts 
mflicitenrtnahbedi$ne4 to % Saviour : and obedience to' a f #» 
weonr^ %$^xflkite oforatp^ Faiib or troA. 

L In the nnderfiaeiding^Faitb in Gods Fremifti hath all thcfe 
aAs containid in ft • 
, I. A belief tbst Godii^ andtbat be U forfoQly fov^irful^ wife 

0ttdg(OOd. 

1, A belief that he is oar Maker ^ and fo our Otaner^ oar 
lUirr, ilid our abief Goad (initially kndfinaty) delighting to d# 
good^ tod fthe petfeA felicitating end and objcft of the 
fbuL 

t . |v Abelisf that Ood hath cxprcAed the bcnigtiity of his 
ntmte, by a C0¥enant m tr$mfecil^e to man* 
4* To belicTC thatlfsfMr Chr^fiod and fdan^\% iht'MediMor 

Kka ' ^^^ of 



^ 



26o 2^*^ ^fi ^ 



of th»« Coveiitnr, Ha*. 8 6*& 9. 15. & la. ft4. fPtcitrliig it, 
md entrnacd to ddmimfier or amrnmnicMti the Ucftogt of it, 

fbb. 5. 9. 

5. To believe thit the Holy Gki^ is the ffil mi mkftifi of 

tb ;S CoVtlMlU. 

6. TobelienrhitthitCdvenantgiTCthpAri/^ ^ /m^ ind 
Jufiificatkn and Ad^ftiM^ «nd further grace, to penitent Be« 
I evers > and GhrificgttM Co choTe that peifevete in troe Faith,. 
Love and Obedience to the end« 

7. To believe thit the H^fy ScriftHfij or Word delivered 
by the Af^filtt^ is the fare Kn^td of thil Covemnt, and of the 
bt^nry and iofirjife on which it is grounded. 

. t. To believe that GU is moft perfcdHy ftgairifuU^ ftiik^ 
/itf CO faWl this Covenant, and that he cMinot lye or brt^ ir» 
tim i.i.H/^5. 17, 18. 

9. To believe thirj^rarinf^ricir/#r are incloded in'thisC^ 
venaflty as well as ^birsy it being univnfil m condiciona! co 
ill if chef will repenc and belitve, and no exception put in 
agttnftyou co exdudcyou, J^ f . 16. Maff^i6.i$,i6. 

I o. To believe or knew that there is w^bihg rife to be 
ttnAed to, as our ftlkitymd endipftead ofG^ds ndr as tut 
ir4yinfte«d#f the Med$4t$r^ and me fbrefiud oicus appoint* 
cd by htm. 

II. InthtlPW^F^iritorTrvllhath i. AfimflttmpUuin^ 
in G$d as believed to be mod fttfiSfygo^i as fore-defcribed. • 

2* UhtthttisSntl intending mnddefiring if htm Mi wrwi 
mid while fttkity to be enjoyed in Hcifven^ GuL 5. j, 7. Efkif. 
3. 17, li, I?. CpL 3. 1, 3/4. I -Gn. f3. «f*. II. MSsr.^. 
aoi 2f . 

3. If is the turning away from, and refufing mM ^hr fttm- 
iB% ftHcity Of ends, and cafiing M our tiappinift Md h^a 
upon G^d alone. 

4. U h the cbufifig fe/m Cbr^ti the 6n1y Way atid Me- 
dfator to this end \ with the refufing t)f all other, J^b. 14.6. 
and trufting all that we arc or hope for upon ihk Media* 
cion. 

Iff. In the ViUl Tower ^ it is the caftmg iwify Ml lAoonfiteot 
/Mff, and the ihwtrd tcfoW^d dtthMrtg uptlie-f«ul ttf the 
Fa$ber.M .Son and Wy Spirit in this C6renam, Mteifegi^or 

(civet 



^^— '**'^^"— -*"~ '■ - I - — 1 ._^^.^._.....^ 



the L/fe ^ofPuitk 



fclTCS into t rciblvecl i«ar with the JDevil, the WoK)d, and tEe 
Flefl^ which in^ the perlbiAUrure will rriiftus.; Aod ttnkt 
TaitboT Tft^ if coiifiitttt<d «iKlG0QBplcfc4» tjbe Xfwe Bap* . 
tifintl G>vtntnt. 

Dircd« a8. /wn/Z r*i UfuuthAtyw ohfttve (i# iiff€ftne9 , 
hnvpten the truth ofFaith^sndtbi high dtffus. 

The truth of it is moft ccftainly dirccfucd j^y Yt9^onfiflirg 
itt) fTME AbSOLvrE CASTING or>£NI^WN:G,n#t 
part, but ^LL lOZ^U HAPPINESS and ^P£j t^f^AT 
GDP and the MEVIAJOR ONLT, wnd LtttmG GO 
ALL WHICH IS INCOUSISIENT WltH tHU 
CHOICE andl TRVST. Thia istwaod Omne Faith ^^ 
Truft. 

l^vdon tnc that I IbmcttcDe ufc th^ woif .V^Ut^lRJ^G , 
JLL^ as if thcfc wcfc any nacmjxwry ib thci^iitiUr. I h»*; 
itnd ooc ^y it to cxpvcfi the leaft uncarttmty of falUl^ility in 
GodsPcon^fc: For Heavoi tod £itth fliaUf^away, hut 
one |Qt or tittle of hit Werd fhatt.not paQ, till allt^ (i^^lcd ; 
Bat I (hall hcra add, ^ ^^ \. 

1. 1(ru<yaithotTrf^ mr/contA with farc^^rjjr |a.x)y 
fnf^H who bclic^cth » if he ;bdic vc and trtffi ^Chr tA i^t (oiW» 
ttut he can caR away all bis worldly trcafurca and hop^ c^aok, 
tife it fclf upon thai tti^, Erery one ia not in Infidel i n^t$n 
Ilypocritipy who mu^ fiy^ if be (peak hia hrai t :[^/ 4im. met, 4^^ 
Umfefi M det^tsj that thtfeulu mmttrUl^^ thf G^difrUit 
hut igmetrtkin^ tbstimmntsl h0ffim($,is mAJ^rj^i^p^ ^ 
imfiefs wi/tty m^ terriili % gndtha$hk wprli U yanky^ in^ 
^ethhghiitwnthyt^hiimpjrrt^, with the hfcs iafbkb CJKfilf 
idth givifi us of 4 better Jsfe : Andtheiifore vfm 'p^.ieGheratim 

Ism refthtdtoift^ ullmyfififulfUajff^ts^ V^fi^h^ 0er^^ 
T^utithn. and life itfelf, when it is ^##ff Jfij*^^^^ J^dp 
^ 'n ttms ^ds liefer my fe Betty and end^ 0nijf irsft, ^ 



venture dffolutety aS niy* haP^inefs and kafes pn tie, fa^wr if 
1t?K ^f^i fttidsatien ef Osfi^' 4ni th Prenifei whkh}i%0t^ 



^MUsintbeGiffel!} 

iknow 1 fliall meet with abondan^ oft^cKeft^dpeop^^ 
.i!hat-%U1tha*ke.f 1^ t^^ ^ tlM doAimrai daneprpufL^ 
"OUt of it aV fafonfttig, unbclict» thak afiy qu^f^b) VfV tii)t 
litiiikl^nhi whoiCirdiirk orJsiiWerfifHii p(.<h^^ppa^^ 



L» 



^^^ 7he Lije of FMith. 



I - t .. '■>. 



iftb^fM^ or the trwtk of the Gojpcl ! Bur I fee fo anich in hoc- 
bftiticd ptond ptrfbni, to be fHtied^ tnd fo'ttiudi of rheir 
'WWkM the Ohorch tobe with tears lamcnttd, that t will not 
MA^^^ ^fi^^* favour their brainiick, bold aflertions, not 
#ill 'I fear fhtit phrcoetidffartoas cc&rurcs. If [t be not a 
■Mffk of a wift anitlood Minifter of Chri(i» to be utterly igt0^ 
rmt 6l th^jtuii ^ fads^ both his oir^, and %ll th^f to fbs^ 
then I wiU not concur to the adfanccmcnt of the reparation 
•f fach ignorance. It i< enough to far dm the gieat infur/ 
which fitch do to the Church cdGod^^ithoxxtccuntcftmumg it. 
ThoQgh chit one inflance only now mind me of it, abundance 
■lOfe doiccond it, tnd tell ns, chat there are in the Churches 
chcongli the worH)) abundance of Divines, who are firft taught 
by % patcy whi^ they moft «fteem, What is to be held ^d 
Aid as cnrthodox, and then make it their Work, to contend 
Ibr that orthodoxneft which they were taught (b to honour^ 
' cviQ with the moft unmanly tnd unchrifiian fcbrns and ccn- 
fiitcs I when uif diey had not been dolefully ignorant bofh of 
the Sififiur^i^ and tbtrnfilva^ and the fMs of idcn, they 
would have known, that it is the/as/ th^ ragak 4Hi m ^m* 
jEdrsr, and that it was nt>t their knowing more than others, 
4uc theit knowing left, which made them fo prefumptuous % 
and chat they arc thtmfthft as far from ttrtginty as othets^ 
Whta they condemn tbemfthcs todefcnd their efmhrn^ Even 
Kkeour late ftrfcShnifis^ who all Ikfid more impirfiOly than 
Otfacffs, but wrote and railed iotfinUfi ferfetikn,^ as Toon as 
' chey* did but take i:qp the opinion. As if turning to that «|i* 
mm had made chtm prr/irfi. So men may pafsthe cenGire of 
liypocrifie and damnation upon themttlves when they plealc, 
by damning aH as hypocrites^ whoie faith is thus far imperfcft ; 
Vut they ihal) never make any wift man believe by jr» that 
rtheir swa/airir is ever the mcttc^ridinotfirfiQ. 

lU Sir as I can |udg^ by acquaintance with perfons moft ra- 

*ligiottt, though there be many who arc afraid (o ^eak it ou^ 

yec thcfar greater number af the moft faithful Chriflians, have 

'liut fucb a iaith which I deiGvibed^ and their keMstvi ft 



air tmmn^ ^^f^ ^^ M>ty 9fMi ftifik of oar nrnmrtg^y^ $r if 
^ifitl hitJwa vmMt dimy b^a and b0^mfL thmgb 



Tk€ Life ef F0ith, a^3 



And I will vcnrure to £iy it, $$ chc^ truth of Chrtft, that he 
ihiC tfuly can do this, hath a fiaccfc and ravingftith > ^what* 
focvei Opinionifis may iay tgainfl \u For Cbrift hath pro* 
naifcd, that bt that lofetb bis life f^ bit fakf gndtbiG^feis^ 
' Jbatb^tvi l^ttvM^ing^ Mat* iO.:37, 38, 39, di. Ici6. 25. ic 
i^. df • Lfily i& 30. Aad he hath appointed no higher eit- 
prcSions of faith, as<ncccffiifylalal?ation, than iinfittg oftr 
ftlviSy MKd tdking up tbi Cre/Sy snd f^r/aiftig, mM tbM mt bMVi h 
or in one word, thin hUrtjtdnn » and thii^ aa proceeding 
fronn the Uvi §f God^ Luke ^4. a6ii7,29,33-J^i»f* 8. i7^il» 

2&,i9.3o>35»3^v37i3'iS^ . 
. A'^d it is moft avidcnt that the fincerf hm been Wiok^ im 

yaitb;L}Ac 17.5^ Andtbi Ap^ks fdid imt^tbe Urd^ Ineu^t 

:0irfaitb^ Mark 9^ 94. Ldfd Ibeliivi^ fnlf tbpu myunhitiif. 

Lttke 7. f' 1 bdvi fK^joundfigristfgitb^ n^n^tin Iprggl. The 

mf^d{fahh wa$ t b&inore qoounon. 

2. fkni,^rrui Fdith Of XrH^rn^y CQnGft with d&iAt$ and 

UHCiftsinty in the fubje^ v fo may tt with oiuch dnxicty^ 9df$^ 

• difquictmcnt and finful/fur , which (hewcth the impcifedHon 

of our Faith. Sbdll bi mt . WMdb Morr , chtbc ym^ Op pf iitth 

fsitb? Mat. 16. S. /^ af Uttie jditb^ v^yredJinyoHsmoffg 

yfurfilvei^&c. Mat. 8.26. fFby dnyefcsrful^ O ye 9f litth 

faitbf Mat. I4«3i. F#trr had a faith that could venture hit 

. life on the waters roconnc to Chri[^, as confident of a miracle 

l2poI^his command :: But yet it was> not without fear^v. jd^ 

Wbtn bifd^ tbi wind b$iJltir§m^ be v0ds dftdidv which caufed 

Chnft Co fay [ tbm ef IHtU fdiib \ v^erefwi didft tbm 

dijubsf] • 

Ana you cannot (ay that this is6nly4ihinderancemlhe ^ 
ffyifig dB^ md not in the JireA and. ^rinc^i^tfi ad of faith : For 
l^k$ ^^^ti' we find fome Difisip^ea at this pfs fSiii wetn^f 
dd tbai ttbddbeen be^ wbo fi^eutd bdVi redeemealfrdeLl^ And 
«• 25t atf. ChtiA (aich to them OfopUy ^ndjlw if bedtt t$ 
|e/i<vr dU thdt tbt frepbets bdvefphgn y sf^^/wr Ckrifi ta bdvd 
fuffitedtbefetbifigi^ dnd to enttr detijbie Ghf^f Luke 24. 1 1.^ • 
The words of them who told the Apoftles, that Chrift w^f - 
ri/cii, jeemed hutds tdlet to tbewij ^ndtbey believed tbem neu . 
And ». 4 1 . Wbili tbey believed mtfprjey^ ,dmd wendered^ &tc. . 

3.^Niiy^ a ^^^ '^^^ "^Y N^^ ^^^^ ^ ^^®^^i ^» ^ ^? " 



^gj Tb* Life ofFaiih, 



■■« 



faiicfttriordinirily in an boui of (ciDpiiCiw» fo far as to dmf 
Cbrifi, or ftrink from bnb ia this (cat : lb di^ Ptter^ and not 
only he. but iUt tht Difc^ln f^hK f^ sndfiUf Mafcii. 

But jitht that $€(^,iing H thi hsiHusiti jtsf€ $f hm fml^ 
hgfk fr wksh FMb,»ni Upf^st mill €Mufi him u mntutM lifi and 
gH^x/bn tbetrtift fl^i€* bh bstkti ^pnmifa rfth Gofffl,kmk m 
tfniMndfdviHgfditk* 

And here I dcHrc all dookin^ OiiiAiaal, to lay by the 
coiiiAion mtftakeiii thi; tvyinB of thtu fckh or tritft in Cbrit, 
and to go hereafter upon furcr grdub^. Many (ay, I immt 
helieve $rtr»fl Ckrifi fgr fdlf^mm^ f^I smfnll^ d^ubts^ and 
fimrs^M9kitf9ubk$\ gnifwify tbh is mi twwftingG^d. Anf. I. 
Th« qucftion i$ not, whether you truft hmftfftOly^ fo as ro 
have no /rarr> no tnuhta^ no duAti : bur whcthet you tfufk 
Urn fificifefy^ fo fsr MS tovmtHff aUufm khm mbk mgjf. If 
you can vtmturt mU $n bim, and Irr gt alt to follow hkn, your 
fiiith ta true and fWing. 

This would abundantly comfort many faiful troubled 
Chriftians^ff they did bat undtrfland it well •* For many of 
them that thus fear, would as fbon as any, for&ke all for 
Chrifts and let go all carnal pleafiireSy and worldly chuigs^ov 
any wilful As whatibcTcr, rather than brfake him f and 
would not taka to any other portion mnd feltciry than God, 
nor my other way than Chnft) and the Spirit of holinefs, fot 
«11 the temptations in the world : And yet they (ear bectufc 
they fear » and doubt more bcciule they doubt. Doubring 
lbu!». let this refolre thee^ fuppofe GhriAaadhis way were 
fiket Pflot with his Ship at Sea : Many more promife to con« 
^y thee fafcly^ and many pcrfwadc thee not to venturei but 
ft^ at Land : Bat if thou haft fo mueh trufi as chat thoti 
Witt go, and put thyfelf,afid all that thou htft inro thtsShip^ 
and forfake all other, though thou, go trembling all the way, 
tnd be afraid of cVery Abrm, and tempeft, and gulf, yet thoa 
haft'true faith, thou(^lt be weak. If thy faith will but keep 
thee in the Ship with Cfarifl, that thou neither turn b^ck agais 
to the fle(h», and world \ nor yet take another Ship and Pilot* 
fas Mahometanes, and^ofe without the Church; undoubt* 
idly Chsift^wiH bring thee fife to Lamd. though tby fear and 
dUbuft be iiU thy fin. For 



■*!^— <»^WW^^*'*'^>*— *■— m I — »^^iiWii II I II I m tm^mmm»n 



TU Life rf Faith. 26$ 



« For the hypocdtci cafe is ilwites foiM ofthcrei itSeflM 
of tbcm will only irtf/l God to tcmtfi^Mlhr mmn^ ^htrtta 
thchr happiiteft confifitlh not *' Ai • msft wHl f n^ Otie wJlli 
inayt trifle wbidi be doth not mudi tt^ttii wtioOl fte hc^ 
thinks fo ill of,! hit hectnnot troft hi A in t mttcei^ of irdghf* 

a. Some of them will tnr/l G^ifor the fafing of their fMfi>' 
and tlie /f/« ta Mina (or rather fnfumi on him, while they cSilt 
If tri^mg bim) but they frill nor trail him wkh their hMes. 
ehiir vPtMlfb^ and bmluriy and fleAly flmfures^ or fbeir /ivry. 
Thcfe they are refolved to (hiA for; and lecare-ifacmiclvea, aa 
Weil ai they can. For they know that for Che world to cbme, 
Cbcy fluuft be at Gods dirpofa', ahd they have no way of their 
own to fliift put of his handi ; whether there be fuch a life or 
no, they IkowflDt i but if there be, they will caA their fotils 
npon Gods mercy, when they have keptihc vbf14 aslong ai 
they can^and have hid all thtt it can do foe thcm.Bot they wHI 
Boc lofe their prefent par t, for fiidi nnccrtain hopes as they ac« 
count them. 

). Some of them wilt tnlft him only 10 pretence and name, 
wtUk it is the creature which they truA indeed.- Beeaoie thcf 
have learned to fay, that God is the difpoftroTatt, and only 
CO be truAed, and allcreatufef are but ufed by his wiili 
rhercfbre they think that when they truft the creiture, it is 
but in fobordioation to God \ diongh indeed they truft not 
Godttatl. 

4* Some of them wiB trufi God and the creatnre )i>yntlyi 
•ndaa they (erve God tad Mammon, and think to make fiM 
of the ptofpctity of thebody, and thefatvatiod of the fbuf^' 
wtchont loGng cither of them $ lb they trail in both conjand^ 
if, to make up their feltcity. Some think when they read 
Chrifts words, Afiirl( 10. 24. Haw bgriis. H far thm tbgf frvfi^ 
irnKkbti^ ft fnter infefirr Ki$igd$mrfG$i n (hat they are &fc 
anough iJFthat be all the danger s for they do not tfi^ in tbnr 
fidki^ though thiy /eve tbtm t He is a mad man they fay, t hit 
m'Aput kit m^tn them« And yet Chrifl intimateth it as the 
ime leafon why fetr tbat b^vt rkba can be faved, brcaufe 
Aekck fiw flat Anvevirfrr^, who dt> not rrKr/f in thm: You 
know thai ri^t wttt oof f&vt your fouls s you know thae 
Ifity Witt not ftva y«i kxm the gf.To you )ulq^ ibar 

LI - they 



V 



mmtmmmmmmmmmmmmmi 

.■■■ ■ ■■■ ^ -» 



266 TitJJftrfFMilii 



ibiy wiU oor cure yaor difcftfef, nof eafefout fminsx^Aod 
ihcmwc yott da not $f^f^ to rjchct^ cirhei xo kicp vyou from 
fifkfifs^oi bom ifing, or from Hr/f : But jrct you^think that 
tiehct Aty bdpyoo cojivp iafU^ure^ and inNpatacioa with^ 
^hc wbii4 tnd in fdcncy, of all ihiDgi, andco ha?e your wiU^ 
asloog is health and life will laft \ ud thiijyou take co be the 
cbicMhappiiieii. which « maDcan makefare^of: And torn 
thif you,rrtf/f itheip. The fool in L^k{ 12. 1 9* who &id» <mI» 
f ^ fly #4/^ €£f^, drhtl^^^ Mi h mtrrj^ tkm M tn$i^ IsiJL 
upfw miijffyiitn^ did not trufl hit liches to mike him imtmut^ 
tdl^nott6fs9ttnpml:. But he lri(|f ri( in them» ai, a provifiou 
which might fuffice for many ycais, that he might eat^ dfinj^^ ^ 
. gndbtmiffy midukf If if a^fei and thif he loved bettcy, smI 
ncf<;ited bcbre any pleaftices orJiappine&wbk^#e hoped 
lorwanothcfiQOfld. And.tbuait i$ .that all wildly ^hypo-v 
Cfitct^ tnfi in richci : Yea the f «#rr/l do tiuft in their Utdc 
ppocpoviGons in t|ii$ world, as (ceming to them pnrn^ anA 
therefore btUer than any which they can expeA hcretfter. Thi» 
ii the way of tnrjffir^ tip vnmfgin rkbes^ (t^isw to be their 
^ Ipt <A happintfi^ inftcad of trufiiffg, m tbi fiiw% Ce^^ i Tuik 

B)it yet hccaufe the hypociice hpQwetht thet he.cnmot 
live here alwaicf, but muft die, wd-histiehetmuft be parted 
with at lift, and hear^th of alife of glory afteiwardi, he wooU 
fein have hie part in that too, when he an keep the wodd na 
longef : Afid Co, he taketh bprh together for hit pavt and 
l^e, vi$^ a$ much bodily happinete .as he cap g|tt in tfai* 
worlds and.Hetven at laft, when bemuflJie ; net knowinj^ 
^ Ihat.jQod will bcL«U our portion and felicitjs •or none \ and 
that the world muli be valuedan4 ufed but fqi his iakii and kk 
fiibordin^tion to,him and a better world. 

5. Yet feme hypo^iteiieem to gp further (iho£^ they do. 
not) for they will/<ri», even to tbimfihfes^ to upgpg^ii^ vuL 
lif#, and all things ^cbiUfy to the wiU of 6ed. But the rcafim* 
1S| bccauie they arc;, ficretly periwaded. in. their heartSi that 
thetf f cfignatioQ Ihalliio whit deprive them of tbemi and. 
that God will never the more take it Irem them v bot that 
ihey may poffifi u muchpieient corporal fdidty, in a life of 
Reljgioo, as if they liwd in the dangerous cafcLof the ungodly t 

... Of 



'g's*^-- ■'***■•*»■«-»»' ^ • • -» «> ^ , ^ 



MMMiBfa 



Fmik 




Mf to ifijrgrAtf fiil0hgsm^WMH htPtr^U^lthmliftf 
mty iiot be o^ 'fcr» Forthcf Jmrin t tiiiie» Jrhen^ tew M* 
ftfffbffCiiriii nd Atrcfoit they (e« link cuofttcrfc^r tb^ 
AeyftouUlwofchaf im^w m4 ii is bat being « 

UttlcrtieobrewiftindcviidQiis, tod they hope they may 
Icftfie weU enou^. ' AtQ4 if they haA not this hope, they would 
never gire upaU toGhtift^ ftut Iftf petfiMis thee willbe libt^ 
til to their Phyfieira, diey.wiy pgn • greet de^U when they 
think he will not tefce it ^ bar tiT they thoi^bt he would iAc 
nH thai is eftied, they would tfffiarlelk Or asifafick perfinl 
Aoold bear fhat^ fuoh a Phyfician will give hitoa no tery ftroog 
or loathfoflne Phyfick laand thettfore when the Phyficiaq 
MlcthMon [IfMb^mm of pur Tkyfidsm rnkfs yw trill gh^ 
fkUmtfy fmnft IS fskftptfy thing wkkk IfkM pu ^sff.3 Ht 
promiftth that b$ mllio it » but it is only becaufe ht[uff$f^k 
shat he wiU gWe him i^otbing which b tt^Mifrnt : Aod if he 
find his expcdiatton crofts ha breakcth his pnMnire, an4 ihith; 
IflbgAkjnvhiiiiittiHwmAihinf vftipt thm^ I w^utd nm* 
kmriftimt^iiitblm* So hypocrites by fr^mff Ij^vt up iheoB^ 
fclTCS dfUMMj^toOoi^ andtobrwMlK atbitwtll, withoiir 
eKceptinelifettfelTi Bitt thehr lie^irrt do iecreily ixiift. it ^ 
For all tnis is bccaufe^ they -doMbt pot bat they noay fiife 

tfacir>(if tblyproQ>ek«ty and liirest and Jk Chriftians too : And 
if once Ouift caU theoi to fiiffer death fiw him, they &ew then 
what was the meaning of thdrJieaifs. 

' To radame the former fimiticadei if CkriimHythg»9$U 
4f«r f s eswty jm f^ m Kmgkm Mi^ tkt 'AmtfmSf wircre . aanr. 
Mr fornfirimgUrum hMifs^ ifj^ ^^ M Pnifki^^^ ^.&j 
i9limSbif^m$dtiilkfbmfatynirJikfi HeseOnef^ilhyidpop^ 
believe nini thatthereis fiicha plaoe^ and iheif fb^ I wjtt noi^ 
^ftfaacis^thelnfideiO Juibtbsr (Uth, Hike niy i9««|^ hfe 
tft hoine, better, thair hit gMsto Mkiffsi( tbaCs-the opcA 
mrM^taiAp^kmm.) Anotheeftieh^ I tpJItHw i^n^^mn 
emfity^ Mimwy sm ^mti fcs iang as I can^taad: when I W 
that I ana dying, and can ftayhereno longer; diat Imay bd 
Ihte aolob nothing by htm, I wiH taka/his oAer. v Atptbcr 
ftidl^lwittfd^thhin, but I wiU ttten^baekagain» iflfind) 
wy dinfBRHiiflMfiiswdgaiffinthe Atiatlierfaith,4 

LI 2 • wA\ 



^ 
( 




MmtJfk^f40f. 



Wil lriteM>tt«ShipMffUQCilois«lii|fll«» Mkkkfk&M 

Md4liit«llli8cai«fi«tttm, tiidAmiswtegKaiiiipiC; 
Ag«, ttfd theiifexe I wMl^bfiaaidlf tmft him^i ioA^oMpM 
«tt^ but whtfi he iMeci wMi ;Aoni» wl biikam-mtMh hm 
fiiich) This ii not as 1 cvpeM, «uL£> he twrnh hick «giM» 
But tnothar (theffacChtfiftlift)fiHtht IwrittnmnniJl^ mA 
9kMy tfuft him : And 4^; chongjhheiioft AmA in dai^B^siw 
whtn he fecth the dcirduring fi^ jttmitfi fimrfid « ta 
ftifffi bide, bat im hegiiech, come bnrttwhat will » bcceoft faft 
hooweth thet the phkcc which he gset h » h ttlA ikC^kt 
' iadmortdity will roMcttd hit M profiprntyi Md be Iwdi 
greei retlm €0 bebefc hit Pdot f o bcitri||()b 

By ill chit YM iMy Ice, how it OMBeih M ptlk that Chriift 
whotpi^iDi^ lifeto Mirwri, Joth ycc mda^fi^ im^mA 

■fid whit tditicm frl^dn^Mt hsifa M ^ik» Mi^i4p^»39U 
Meiicff by fir thtn moft confidet. Toamy kt bf teiheiwMi 
why ChtiA tiyed the rich mtn, Li^Vlft; ts. with fkltiag 4/4 
Md/'tVNPiittiMffikiptfiferfiMf^jpifiptfViMi And why be 
bid hit Oic^leti h»hs i^* )^ S€Uikgiy$ iMtUt miff99 ilHff » 
ff0vU§ymtf0im Ug$^ wkfei imk not e/d, « Ifyni^e mi tlie 
ihmm mki€k fMmb m-^^ t ^ y Aadwhy the fitft Cl^rt. 
iliMii wetc mtde i pittem of entieeChiiftiimry^ ^ AMw aHJ 
end Ityiftg 49mm at the Apottet Itet \ And Jmpi litf and f #- 
fkirs wcte the inftinccs qf Hypocisie^ wkolMMCir nd JyiBg^ 
ly kepr back pit t : Yoii fieheat bow it oomci to^pfH^ iM^ 
tvwChfftAlint draft befaetrt-vMlyiti « prcfwed <o ^4» 
Chrift isd Heevei^ titbit the* fiytfabebiau Ypii iMy fdwil^ 
pcNtiyrthit FjM it ftMf it aa J^bmi m^tmfUag in iGidby 
Ckrift^ e^na TVi^wf ia Gtd taHmmat dot febcily^ aail 
ifiCAr^attheMtdttrwaadibeiK^^ and that tUt^fWHir 
avtntaripig situfm Mw, anda fa^^^aft/frfitd, twdbar 
rrmifef im Ckr^. And that it it one aad abe iiyme IMm 
whichfimitbe twawat jl fn^jt eriied fclaatwmi and ^ 
^<eY«//| ind from thefrtwjaWAl fww itcaMTft^ittl 
Iitar. They that iicwillhigto&et laey ptofit tnncb byddt 
oUbfitioa^ and ihey that ate not auyqmfrelat w» andtiiit 

««nft^hat which thiir^i^Qdictwil tKMillMvtheoiiooii-: 
dctllwd. And 






FMlhcMfiAttbk AndtlMtii i.IofetkMr»ii|l» aTifiiaM. 
40iMtof mdiMflHtt ktvi bo cnfidenUc MKitaMcr^ Mt». 

a. lo fo cmptmii 4 tUfpluiim to ckaTc to God tnd Gb^ft 
aboci itf leavctfc Ml inMraf» or bokiag faitt : dut wcmay 
by gyoiuidedly with Piirr^ Thooghlj^ 1 «tt ttor tef 
ihetf .which diDubliafi%Mfied cbcnfiflM fbwgih of ftich : 
An44fFM l*f^.fMi)tmfffimtf$^hk$m§d^ bmudkfmM 
tiimerff$b$UfdJt§0,kietM%ugl^ 

}I{i fo ftjQiBig tf^rtkuit of <kA,M Id i i MJ ir f Jiidgfitf ay tiBr 

«tt <MSaikicf woA trytb i« ^ ivtjr, imiiaiit my dbftui or 
anxiety of mind.. Thcle bfi the chti adci a of a ftiong and gitai 

And y Ott may riiott^bow &#i^f 1 1^ dcftrikdi FnaffrcoMmM 
ly by thb ▼cotaonft^Md fqiialiiiig.jdl 4ipQii iha baKilof G6d. 
At ta Ntaika aift^mp y. AndM iilMiPM 
tfty»v.9« Aodin luji lacvficfav l^^ v.%% kM km Mbfi^ 
foff&kiog ngfg9h^$ Court, and flliD&«ih0tc|W>adi«d Gtolt 
rathcflbaotb^ylcifttrtiaflbfbrtfeifM ilnd 

io.cfy Uradkci YntHito^ into tfai RadSca, v.tt* And m 
K^iM^a hUiogihe ^picai nAttdi moftiiesdibe bar danttriii: 
hoi owo ConVf f y. Aiidi»all thoCr, wh^ if fM /mdm4 
Jtingdmif, tnmgn BMtimpuff^ ^btdimd trmifif^ fi$fpid$iim 

tUfwiri^. 9ft$^ 4^'^kf^fi W«twi4ii pmg !^ ^ w 9i hmr «^^ 
4^.9Mi/;ii«« ^i^t ^«r« ^ipf ra*«rf jJriMi^ i^^^T^ % 
tb$€mk. Aii4i9lii^io.9a,^i&€» Thfy.niA0fd^|<#4l 



/> 



t7d tkei ^9tf:Btitk, 

tfMhg^tbfitgfodtikflfmmg an nrtfffilwis wkSt tbej k^d in 

^fyfMtbi tmifMfmsmdNimhiek^^ my^^fluM 6m m 
fliMfuTi in Um^ &ich the Lord. Sec tUi Am. 8. », i^, 

Thcfc ire the Sfifitt dcfariptiotti of Inch i but if yon will 
ciAcr rtkea whlmfiaUgooriiit iiiant dcfcripftoo, who en 
only cb6 in temootk the ntme pf FK£& GRACE^ . tad 
knowcthsof afwhac hcfpeikith, orwiMt he ifiimeth, ot 
what chat name iigniiieth,, which ha chcittMi hia own Ibnl 
with; itiAead of trot FtaCract it fetf; yon Ottft fblFw the 
bticcffruiticlyoiiffowndclufbn. For my pvt I fliall &f' 
ihof much more, to Ml you why I /ay lb conch, to help yoa 
to a righc nndarftandhig of the natoie of (me Chtiftiaa 

Faidi*'^ . "^ • • ' i - . .: ; 5 

I. If you undeiftand not truly what Fjjfjb if, yoo wM^^ 
Hand not whit RtHgimit it that yon pto66 : And fo yon^ 
oatt your Ur€i ChrMianay and know not ^ar it it/ It feems 
fhofe that raid/ Lir^wrA#vf 940m -^md imik/t^kt^ fre^- 
Pmct^mii fr^$fia in tbyNmm, did thiok they had keen 
ctne Biiiareft, Mpffl'/7/ar, aai 

'' %, Tort* about the nituieofffncl^niti^,«rtlUnga|efon 
in abortdaoct of other trrourf^ which w4U nece&irily arife 
fromthit > u it^ did them, a^ft whom fsm$ dirpiiteili» 
Jgmis 2. f4« 15} &c. about }iiftification by Pattfe md k^ 
'Workt* ' * * . -*%/•'*••,* *• 

3. It WilPdamiiaUy dtlodeyonr Ibnlti ihonfyoorown' 
(law, ahd^riwpU to think thit fou hair^la>in^>Nkh>be- ' 
diufe yoO have wat fancy which yon thdught wu-it. X>oe 
comet boldly toChrift, M«r. 8. i^ Affff #r, / wtf .^4bw fibt» 
wUthiffimr thmiufi: But when he heard \Tht Flieri*Mr- 
kifrr, md thf Birds k^utm^i, tm the '8bn tf wm Hlk nift srkrt 
nhyhhtfO^ wchear no ihoreofliim. * ' Andrndthet ciine' 

t.ttke i8« If. is if he wouIdhaTC bean onebf Chrifb Difctpk^ 
and hate done any thing for Heairen. X^^^ i<*t like that ho 
would lurr e been a Ouiffiaii, if f rre Or^w Jiad bccn«laite» 

and 



•ii»»— ^N— — 1 I ■ ' l • I I I I 1 1 1! 



ar»e L^tif^Mkk, jxjt 



■ ■■ ^ ' 



' Md^ ItHlcfnce, t${bn»e DCf# iaM|ioe.)Baf udMaJirhtiid 
tr<f Uck^tim9Hitbi9ig: M a tka tbm h^^iMi difiilme 

J i^kkefkf^ mMiiifklfmw^'tfrilfiin m Hmmmr^Ckmt^ fit- 
iSnriw^ hmts fbtn nff fkr m fu l^ furbtwss inty ti$k^ Lohc 
I S. SI, 22,23. Thoa&o^ clifittluif foiik wiih 1 conceit 
itec they ate Believcvft bccaofe^ tlicy believe tluC thcjr.ihill 
be fi?td bf Fret Grsei^ without tte fwh and mpf^ which 

XhrifthtthioaiieiiccrfEtfy-fofilntiOB. ... i 

4. And this will take off all tbofir na^lid lAmgii^ and 
MifM/f wlucb diflohi help you to chr ftich» whicb yet yea 
haTciTot^ 

5. And it wtllc^age yoa »pec?ct(€ di(pntes agtinfi that 
fent&ttli-whicb yovnioderftind not .'. Andryoa ■ will thtnl^: 
chat yon arc eontenilmg for Fttt GrMt^ and for thc.F4ilii^ 
when yoii utpmd^ kgrnwi^^ mrithig^ ^fi^K ^ dfdttg nhm 
^f^timt^ wirich en|ender no better birth than ftrifts^ Tsilmff^ 
ml fmrmifiags^ ftrverf^ Affufitigs^ &e. i Tim. #. 4,. 5. 

6. LiiNyv Voo on fcatcc naort i^bnmt die Chriftiao Re? 
ligij^iK>riiipireOodandrotirMedp^^ 01: haideo men .in 
Intidcliiy, thin by ftthering your ilNfliapen fiAions on Chiii^ 
Md cdlingthem tbcChriftini or Jiiftifyliig Faith. 

k§tie fr9f9r^ias smlfipfsjf mMief^ Sieifig tksim msitjk 
tkty MT^ fr$m tU m^mdisffMikii i/ th$ m^mng pf Guk 
Frnmfii^ mtdmwat^^ jirkiitkt JLmfiOiiffi ^f thtir pmnmslir 

It it ordinary with igporant. Chtiftiani to fay^ that they, 
cannotMiivr^ becaiircihcy donbt of their own fincfriry and 
iahations uthnakingthi^it ta thenatare of true faith, to. 
bdicfc that they themfdves are juftifkd^ andOudl be fa?cdi 
and that to doubt of At% . it tti dpubt ,cf tht PfQiBtfea, tec|«fc 
they doabHnglyafiply ir^ - Sitth diAfefts biYc /Talfe principlea 
brought many to. B\^: there are ^two other thtn^. befidea 
fhe wcakncfi of fitith, wbkb are ufnally the caufa of. nil this. 
I* Many tniAakc the nvMlvg of Quifls CoVcoaQt,' and think 
that it bath nonniver(^lityin il^ and thithc ditd«f(y foa. 
the EleA, and piioenileth plrdoo to none bicc the Etf9 (n(K 
Ii9t09thccoaditioiior belUiringJ Ac^d thcrtfpic thinkio^ 

that 1 




HM«M 






oTihccowluimt 

' % AaitMor^tf ifam thirik duttlw ntfOMTtf^stcB^cth 
fliottorach tttli^, bectofe tifmmfm^ or gmc uswofdii- 
ii«^ wkifib chty trc guilcy q£ 

' And otilttt thmk chat tiicyliaTe not that F^ii^Md Kfftm- 
t4iici vrtA^ mc4\kcmM$Boliht pfomifc of pt rdpn and ftl- 
vjtion : And in foma of thde the cfaing if ftlf oiiy beib ob* 
Icnit, Ut6bc iadtcdtke aittcr ol tatiooal dwbtfiitDcfi. 
*Anct in ochcrt of tfacoi, the cavft fnajr Ik ciibcr a miftakc 
about the true ntcure and figns of Faith and Rcpenfanct • or 

.^ct^ a fimcrooa mtlanchoiy < cauftiefs fiifpatioB of thcanlclvca 
Mwt which of alt tbarcfbeircv be tba onii!t» itiafitnarhiif 
^oilibciit Aon |mper utAtlkf or dijht^elQoA. For be due 
aifttkeib the extent of the PiwBife, vftd Ihialaih that k b^ 
loqgetfc not f o fuch as hc^ -woald iriirvr aod tnffl ki ifhcim*^ 
AvStooi it» that it extends to hina aa wdl. m otbaiti Amd ht 

.^ibll ^oubrech of hiaowa Kefrnkmeeuid F^fiA^shayfctbexon* 

.li^flK of the tmth 6t Oodi Fronale to aU crae 
-Bclkvefi. 

>|n|potionibiifbrtheci]iiaof two iiufthicia: The Itril ia 
ihat^ctf the ffifumftim$ Ofimm^^ who gpethto Hell pe* 
futiitpg that he hath rtue fiirbig faith, becaafe he:fioii6deatlv 
bflic^^ thitlie himfelf ia fardoMd, and (ball be fifcd. 

.The ^cood if that ofthe piMfdcscd fcaiftit Ghiiftao» ariio 
tilths that atrhis unceftatAtfof tiumti fmirkj^ MoHbut 
hiilalratiOiH is properly i^iibe&ft and focondudeth that he 
cannot bHievr^ and flitll ikx be ftvdL Becauft he fcnowtth 
not 4tuMhhfiickdheliifmdtrifiit$ChH^^ Sfwril hbigm 
^kfUfy^ind lamfinedfy t$ ^mm Mtr dt mfm kirn 

• And yet I moft tel 41 ihefe per(baa» that aB this while 
It isten toone, but there breiHy « gKaijdaal oiimkM m 
them whieh they know not : nd that their bdief of the 
truth of theimmortatityof the foul, and the life to coaie» 
and Qf the Goipeliclci^* ta not b Anog tnd firm, as ebcia 
mvn-A^thm of it would intimites or aa ftme of thnr 
definitiom ef Faitfci and their Book*opiniont cndDiiiiuties 
uni>ort. And it bad been well for Ibme of ihcmt thnt 

ihcy 



»»P«fc— I m n% 



^Si^'Ullllnkti mm^ due licy iiiigM htvc if/in^ wd 

ibd the M«ifvri ff»4^ htfitt inJbuhigytm tbirtttk 

Am I. ItiitRic u4^mMUe that God (bould be trtffliii or ' 
cUciodctil we deny btm to be God» P/k/. 20. 7. 

t. What elTe (ball we Irmf to > (hall we dcifie cititwa» 
•nd (ay toajltci^, 7k« ^r ngr Falmf ]et.2. 27. Lam. 1. 19« 
Shall we diftruft God, and troft a lyar and a worm h -- 

3. Trying tioBCf will (bortly oqtne ; and then woe to th^ 
font that cannot tfuKin God ! Then nothmg eMe wiU (frrva 
otir turns. THcn curpdh the man thsi trt^ifft in mm$^ md, 
mJkflhfkfkhk0m^tmdwUhif4m9th h^ bntritm tht Zj^'% 
htfh0ib€i%\^th€hmnrmwilitrkfji^&c. Jhtm mm tbgi tmftii 
im kimfia be gfhgmii^ j^r. 1 7. 9, 6. fftl. a 5>^ , 4. Ij^. 7 j* 

4.' Gods Alf^fchn€y\t%:f^}\,no reafim^lbr the leaft dUlmfi; 
There if the molt .abfiriute ccrtaincy that Qod canMt lad «% , 
keaoTe bit fcndty is .gronndcd on .his^cjircnti^ Mffe-^ 
Aons. ^ ( 

5. No witneft coald. eter. ftwd up igliflA : cha^ life,^of 
fidtlipaod(eythatheloaby truain$God» p« ifaia(«raGb4: 
eknctfedany* • •. 

6. Ttelife of (atth ta a oanqncB x^f all that woidd drnfi 
thr(ba(.anditisaiifeof cooftant peace and ^atciMli i ^t% 
it ftai^h the fonl upon the everiaAing Joyea; ThUgh tbr : 
monntains be renio!?edf. though thia woeU be turned npBde ^ 
4owtt» and bediflblved \ Whether porerty or wealth, fickne(a \ 

'Mhcaldi,e?il report Of good, perftcutsdn or prolperky br- * 
fUl ua ( how Ittne are we concemtd in all this ? and how 
Iktk (boold ibey do to difturb the peace and comfort of thit 
ibaU who bdiettthtM he (hid liye with God for ever. Ma- 
ny fuch cdnfideaatiqQS (hould make ua note. willing to lire/ 
by fiitth upon Gods VtaailEc$^ than to live by ktSt oa tianfi- ^ 
f ory things. 
DifcA. jr.- Rimmymif Cmffwudt wHb Cbrift h bh b^lj 

For i./whoi.wa renew o^rjCovcnant wtthQhiifti then. 
Chqft rencwe^r hir Covenant witli ua > .^nd chat with great 

• * Mm adrantage 



MMWMMM^ 



374 lUfe tftiffM, 



mm^^mm^mmmmmmmmt 



he willblcfs. a. By a rpectal Mioiflct ippcnMtA to (e«1 tml 
d^im k ta us W k) his Name. |. By a tblenin Stcramenfal 

Inircfliturc. 

l.'Xndout owntencwingour Covcnttif with him, i^ Ac 
renewed exercifebf fttri^, which will tend to flrengthen it,aiid 
CO (hew us that we are indeed l^dieverS. And there is tnach 
iiff that Sacftment to help the ftrtngthening of ftith : Ttieit- 
forc fhe ^equem'atid rfghr ufing of if^ is one of Gods ap- 
gtoihtod tfietni, to feed and noaintain our fpirituil \\H\ 
D^khif wentgleA, we wiHulIy ftatrc our faith^ i Cw. \x. 

Dirt A. 3i« Kief gty6yr$t^H frmifisf$6$d and msn. 

For T. Lyws afwatef fulpea othets* 2. Guilt bteederh 
fu^iicfoufhef. 3^ Godhi Janice Aiayletre you to yourdt* 
ftrl^ of him» when you will be perfidious your fcWer. Tou 
can nevet be confident in God» while you deal falfly with him 
or with ofhetf . Th tnitf tht CmmMimtnt is Cksrity 6ut af 
s^furc hmf^ ^ end to^fcknet^ md frith Mftipiti^ i Tinu 

' Dftea.' ^^'Zr^^ilfr u imff9iu ymtr hBef af Hnf^ pmfje, 
ft/f fhin^nji'of hoOnefi MdtMkektft X And f0 get mwiif^n 
y$Hr puts fkia true Tmggi af God in bis P$wer^ If^dm mid ' 
Qtsdrnjit i^i^b wUlm^ H itfie fa youti htlitvi hhn. 

ri The mot« the hy poet itc ftetneth to bdiev^ the piomife, 
tht tasor Ale <ioIdly ItnlMeth ii)|k>n iifr, and difobtyethf the 
precept i fal^aikft it watbut/rgrthat itftrahied him i and list 
Micfis but prefiidiption abating 6ni. But the mote t ttue ' 
Chttflhn Mtmk^ the moft he flyefh fft>m fin, and ufeth 
Otiidi means, and (hidieth mote exadi obedience % iod hittUig 
ibeft frmifts^ Idmirtibf^ ilnnfi bfmft^frm afMfmtft ^ 
pfh 4ndSfir», p^fftOing Mbfijl lirrlr j^gt tf(hi^ 2 Cov.7.1. 
Andritcthing a Khij^b^ts wtHbcgnmt Vftmnd^ wti0hifi ftrv9 
G9d mcffiMy mth rweraire mtd pdly ftat , Hcb. tt. 
»8, 29. 

2* The/iilL^tbf t^lUfO God, (fie eafier it will helieVe 
andtrufthim* As Ciirhciiifoh ftolrQef^', fii tvptf pM Hi 
hoUnefi befariendCthfaifh/ flow the three |^eat imf^cREons 
oftbeTriahr upon iirttetiipreflWAftiflAyby iheApc^ 

ttim^ 




ii^^o anrwcif GcKUJiatuxf ^uw face unhcsUfidptii w(Wfx 
"^ ouz face, and thodbre ctnhotjchtite faut;tiuft tppi, 

dtsf TrtiKtfn^ ftr tvtiy fmtkuUr afi <f f^k, 
, The nuQibu is ooc fa ouuh » t>^ he five that they be 
plain and well on^ciQood, tliat yoa nuf lu^ve mt cwifejp 
doubt wbeOxr thnmivw ikcbihm jadcyd wipo»K ite* 
fomc wiU expc^ tut t ibH*! dp tbu Mi (ton* wd aaiAm 
then fiich pioaufts. Twa tbiqgji di^iodcat irMi%]£ 
itatlargt: i. So many Book* have doMit alicadyVvK 
jirilllncUtlusJkxitktQohigA ^i^t td(e.tha(f fev. . ^ 

' >»« 5. 3 1. Hini hiib Ood au%4 wi^ iiif Mit M;i* 
|taPMnQpand46ftYtOHr, to|^ »epfi^fim t»I|bfi;,4^id 
foiMTejwft.offin^ , ■ V ../ 



1 4b« fi)^i«iie&oCj(iQM& fBiM!|.hii» 
\i frdm all thiagi, rron.||hSft f» 



^2r« 26. 18. To opea tneir eyes, mm! (Mn-^liic^i^l^fMi. 1 
dsrkae6toIigbc» apdAtontlw ponreeiiC Sa^jwHrOod, 
tbat j|i«j may ce^ive. Mveae|s .of fiqi, :«« in.^lyiJit^itBt 
•B^tbfo?«»tWft(W$fd,bfJWi^|b«isin •...» 

foiiivc us quf fipf»j|nd t^udeadcui fmiD il) i«mm$|^i 
' . HA. \., ia.. 1 wUl bt awtcirul 4o th«M 
fhOT.nns^ndiBifttitial will isfneipjb^ 




tlitough hisNf«B^,^bofT^ MlfiWl^i9i«li(toU>n^ 






r« • « 



. .tha^i^«Pttaqe And wmi»fm^ ifiiw dbooM 
^Silnuon &«ffr ^A^^ |l;0MiirMf HB««|iii»; 

tbfkMrbt>amrft M^ipt||!i«r|Mi|^i teidilM 



3*6 TU Ufr If F^iHih 



Mii(KltttlMv«c?«flMliiisUfc. V. tS;. tie ditt bdievcdi «• 
Mm k oot conJeraned " - *■ S^- He imt bclievctli oa 

me Sob, luth cterlaftiii| Uft. \f^t^%.U,l^. Aod thift » 
the Mcoid thtt Go4 hath given w> eternal li^ i and chis is 
in hit Sob : He that hath the Son,hath.!ife . ' 

^1 26. 1%. bcfoieckcd, 1 Tim. i. 15. ChrHI Jcfiu came 
iatoihawwMtoiivc finncn. .... 

0^.%%%. He iaabicto five t6 the utmoa aU that com« 

■foOodby-him. 

tM. 5. 9. And being made perfic^, ha became the Author 
•f cceraal lalvation to alt them that o!^ him. 

Mbr^itf. itf. He that bdknth Md iabaptized^ OhU be 

laud. 

7«fa( 10. 9. Bf me if any mn eater in, he fluH befived. 
. J«Mi 10. 4f»^S. . bff flrnp hear my voice, aad I Know 
them, and they follow me,, and I will give unto them eternal 
liib, and they fliail iicm perim—^-*-^ 
..JUm.5.9,i» Being^ idtified by his bbxtd, we (ball be 
lived (nam wraih thioagh him"" " Mad* more being le- 
<caMiM,wc4ba»fa(favcdl>yhis life. SttpAt 18, }0. John 
41 14.dc tfi Vfi 40, 47. 9ci%' ^0. Rom. 6. 32. Ca!.6.t. I Tim. 
».id. ■/•• r . - 

3. Pr«M^ af RecoiiciUitlMH Adi^ion, md MUfuna 

X Car. 5. iB, tp, 10. God hath reconciled 01 to himfelT by 
IcteChiiill, and hath gi^ tow the miniftry of tecoaciIia> 
-timii to-mi>j-(hatQndwMin Ghrift tecon6ting the wmtd 
mitolimftlC not impaang their ttcfeaiKytb'thefn^ andlttth 
ammniiMd to «a the word of reeoiidu<tiGiB.K0w tnca n^ 8t€ 
AmbaAdouta In Chrifttai thoog^iQod did bcficch y<^by as » 
we pray you in Chvifll dead, be ye reconciled anto God .* Foe 
¥ehatk made Mm to be finibr us, who haew nofii, thtt wc 
might be nMdithert^teedGRfiof God liilnm. 

llMi.5. i,», 10. Being joAified byftith*. we have pcatt 
with God, throadionrLord|dRisCmifti bywhemattbarc 
haveacoda fay ftiw, iotothit g i a e c wh eiai o -we fland, aadre> 
japmiB hope •frtiB gloty of God ' "". When we^afieio 
mcmiea' wc meit; acconcH^ 10 God by the itdl/kt^liii.Sonm 

« Cir. ^ id^ I7f tS; t will dwiU inttcm, «nd Walk in 

■ •> 3 ' thcmi 



*wi«)MMlM 



% m ■>■ 



Tie l^ tftaith. ^yy 



Hicm ^ iod I will be thetr God, and t Key ftalt be iBf people**-^ 

I will recciTc 700, tnd be a Fatheramd you» tod ye (hall be 

my Sons tod Djughtcrf , faith the Lotd AlcDighty. 

' R^m.8,1. Thefc is no condeOinatioii to them that are 10 

Chrift Jcfoa, who walk not afict the flcfh; bot tfter tht 

Sprrit. 

J^ 1. 11. Aa many as received him, to them gare he 
power CO become the Som of God i even to them that bdievt 
00 hh Nttne i which wete born not of blood, nor of die will 
of the flcOii nor oftl|e wiM of man, hot of G€id« . 

^Os 10 j5« Id enry* N«fton* he that feiftth Obd, and 
wotktthtfghteoufiida^is acccptiedof him. 

Efhf. I. tf.. He harii nnda ni accepted in the Beloved^ 
Mftief. 1. 14; 1^. CM 1*. M« 

Jikm 16.27. Tht father himMf fotetb yoU/ beeaaft yt 
lurr lored mr, and beiBeip>ed'that I came oot itomGDct. 

4* friwiff/ifrteewed'Firdonif^i^^eiMvff;^ 

i jFfta 2. 1 1. If any man (in,we have an Adfocate wilh^tbe 
Father; TefbiOlrHI the ftghteottf^ tndhaiadle propit^tioii 
foronrunii tndnot for oof s only, biitfer AeGm of the 
whole woftf. ' 

Nknb. 6. 14. Fcvgire ns oor titlpaflei-^-Fof ifwtifyipn 
men their tttf^iief, yonrhftvenly Father will forgk^y^o^- 

Jmisy 15. Ifhe hare committed fine, 'diey flbll be ferw 
given him. 

MctiK 1 9. 3 1. 1 fay onto yon. All eunncr of fin ind^blaf^ 
pftkmylbaUbefbf^en otitomen i but the Uaffiicmf afjiiiift 
the 9pliit>«* - . i 

ffU, to). 3. Who forg^verii all thimwiqnhiea^- 

tj^t>9. IfwecoSkfeoarfinS'heia&itMiilMd^jaftte 
"fMgivena tnit 6na**^ 

tat^ 1 1 . 1 1;' Bow fltoh iMre fiiaft yonr heavenfy Fatfaet 
give the Hbiy Spirif to them thnt ifi himw 

f ifii 7. 97i i9,i9. tf any iMnthtift^ierliimcMaiao nm 
aiid.drtiiii: He that bdieveth on me, at the Scffiptnre hnili 
Mii out of fiia belly Ifaall floiv tivart ofUvinif w«fer ^- THii ha 
(pake of the Spirit, which they rhaaMtclw MMv^Mtl fir 
eafv6^4 : Mm 3 f^l^ 






I 



pmrmmmmmt 



'^j^ I '- The l^ 0f faitS, 

^„«»4.««»I4« tf thoakoewtcft thegiftof Q«cl,«d 
it u— thuu wouldft have aikcd of him, ind be would btm 
civen thee Ivring w«|«ir«'— 

Ex0K, ii' a^> »7- A MW heart alfo will I give yw* aiM a 
new If Wit will I pi^ within you : and I will take awiy th* 
ttooy heatt out of your flefli, and I will give you an hc«t of 
flc(bt andlwillpMaiySptcU within fan, andanfeyonco 
walk in my llamtu — 

Baaks !»• if-. And! will give them oneheatt, and I «nU 
p«t a new fpif if wilhin-y«a— , . 

4<#aU2.3t»<^. Ei^am and be baptized cvctyuMcofyon in 
the Name ofjcfus CbiiA, tm the renuffionoffiaa, and y« fiuU 
ffe«eiv«ltwgift<i(iheHady Gh«tt: f or thepfoiniieJt CfrfDa. 
and to youi children, and to all tbaUn ^oi^,vfm jW ««« 
MtheLofd^NtQWilaUfftll. ■ '- ^ i . 

(?4/L 4. «. ^Awl^ bcfltuie yon «R-San^, Qnd Mkfint <<OfCb 
thcSpi«t€rhitS«nio<«you>bcaitt. c(yin§|4bba Eatbcr. 

Atak 1. 34« Tunyouat «y captnof* b^faold I vitt pottc 
MtaySpiHtnBtoyoui 1 wiU. mke knpnm my iviaidf imv* 

JUm. 8. 36. Likewife the Spirit hdpcth wtf. ipftn^riwi 
(hcwnhnewnot what w}iihoold May (99m «« ou8bt«<.ibut 
tha Spiaifr ii iMmtkmh jnwnma foe ni» witb firaaniaf^ 

wbichacaBnot bettt(e«M> . 
6. Prm^ttufGodsgiviitg Ut grut u 4I tiatty]^4a» 

Utttk,^,^ .megadaMtheiw hi cb h iwgtJadtbiylUlwt 
fighteonihcftt for they (hall be filled. j . r. 

/p. 55. *. « iiOt evof QW that thirAeth, «omCryn » «ie 
liiBiiwandbtthnthiifa no— ny^ copaeyc, buv «|4nat, 
yea come, buy wine and milk without many and iri^boM( 
>iwe>»^lfcmh<n. diUg m ilf tO «»> wd mtye that wliicll is 
good, and let your feul delight it fcif in Ium6. EndtnepA 
WKt^ttik tomttmoam i heat nnd yonr foul flwU H^^ u4 I 
will make an evttlafling mvaiMat avith fm^% 4. Sock -y« 
ihaLnnKriiflMtemayibefoiMdt^aU n|«n bim arUlRlK >* 



w. 2X 171 Ml^Um that tiaibitfteoaKi wd wholbmiDi 



I * _ • mnufi III '■■tfnrr' 



Thlifttfr^itb. fij^ 



j.rrmiffi ffGiiigipiftg «i $11 tbsi Wi fnjf^r ««iv«r^ to 
Ml ffmifn mi ir if . 

MMi.j.jjSyii' Ask, tndttiiaUbejg'Tniyo:}^ ftek^ttid 
ye iiill find \ knock, mi if fttll be opened rA yon : f6r eiriery 
on^ rhit tsket h, rteeiTcthi ind faethtc (etkethfindtth) and 
f o him that knockcth, if ihall b« opened— If ye being etil 
know how to gire gm>d gRb unto yodf \:hi!td rtn y how rnxxh 
lAoreffiatlyottrFathcrwhich if in Heaven^ gfvc goodthin;gs 
to dicOB thac^k htcn > 

MMi. 6. d. Pray ro thy Father which it in (caret, and thy 
Father wbi^h feeth in ftcret, fhkll reward rbee opcnfy. 

' ibidt ill me, tod my wordt tbtde in yoa, yc (hall «sk whit ^e 
wiH« and it (hall be done unto you. 

t Jpbti 5* 14, r 5. And this is the confidence which weh^c 
m him, thir if we ask «iy thing aecotding to his will, ht hear* 
cth us. And if we know that ne heareth qs, whatfeerer #e 
itk, wt know that we have the petitions which Wc defiitd 
of him, 

tf#*ik9.2l. And whatfbeirer we ask, wemeertf of fakb, 
bccau(c we keep his Comifilndments, and do thoi^ lhit(gs 
irhidi trepfeafing in his flight. 

' PriP. I < . 81 ap. The pnyer of the bpright is his del^t-« 
He heateth the prayer of the righteous. 

I M. }. r2« The eyes (ofUn Lord are o?er the t fgkteoor^ 
and Ka ears arc open to their pttyers *• 

t. flar Gsd n^ if mifpi weak prtiycn imS gtoatts,, wUrb 

Km. %. 26« tj. The Spirit helpeth our infirmities-*TKe 
Spirit It IHf makdh IntercdEon for us, with nottiinga 
D^h cannot be uttered i Aild he that (eaicfaeth lhe1iesrti> 
kfloweth whit ittbeiimid of tfie(pirit 
<rj/. 4. $t^-«Ghfhig, Abba, Fttha. 
' F/mI. fji }. I few c rtiud Ood| and wis troubled, tnd trty 
Ipirtt was ontwhchned*«- 

** tffd. 3|fi. t- Lon^i 4 1 «if Acfire bfaefete th€e,and noy groAh. 
tng is not hid from thee, 
. d4rj^ 18.14. Odd bettttlpdM to men fittner. 
^ ttnmApi 9f a thk%$ k$ ginntl wkidk we wmr^ fmi wlM 




I » ■ I, 



7U Lift iffF^atk. 



ffsL tf. 1 1, ^or the Loid.God U a Sim u4 ShicU .; the 
Lord wiU give grace tod glofy; no good ibiog will Ik wicli* 
hoU ifom t^cn char «alk nyiighdr . 

'M $4* 9* i^* O fcar the Lord yc hit Smu v (or there ii 
no wane to than that far hia^^-Thcy (hac fixk the Loc4 
ftdl not waor any good thing* 

ILm. 8*t8, }2 A\\ things work tocher for good to them 
thalove God— He thii fixated not his own Son» but giivc 
hkn up for at all, how OiaU he not with him alio freely give 
ut all things > 

Msttk. 6. )3. Seek firft the Kingdom of God and bis tigh* 
reoufpeft, and all thcfe things thall be added to yon. 

a F$f. 1. 9. iUcordii^ at hit difinc power hath gifm m 
all things that pertain to life and godtinefi. 

I Tim. 4« %. But godliaefs is profitable taall thingi, having 
thepromife of the lile tha now isg and of thatwhiah is co- 
come* 

10 fnmifti 9fd Ufflng m thm ihMJkumiy hsf mi tisd 
G§ds W¥ti^ mi ufe hm SscrrnHnis, mi 0tber memti. 

J/4r.)$.|. Enduic your. eu and ooinc onto mci hev and 
your Ibob (ball lire. 

Rftfd th$ iMmihs iHtvfrpmj in AA$ 8. mi$ vpgi ftUuig, 
iheS€Tif$wr$im ikCkinrHi. 

I Per. 2. u Laying a&de all malice^ aad aU goile and kj^ 
pocrifie, and tuTicir and evil ijpeakiaig^ at new bora babes de» 
fte the Gocert milk of the word^ that ye may grow thoreby* . 

JUtf.i.a. Bkilcd is he that readetb. and they that bear cbc 
words of this Pyopheqr» tod keep thole tfiing^ that aK writ* t 
ten thereby 

P/e/.!. i,»» Bleflcdis the man that walketh aot inche 
eounicl of the ittgpdIy***But his delight is in the Law of the 
Lord^ and in his Law doth he meditate day aad aigfit. 

Metfib. 7. a4» 2|. Whofoevar hearech thefe Ciyiifliofmiiie» 
anddeththem, I will liken him to a wile man» th£ bntithis 
houie upon a rock, &c 

Xid^S.ai. Rather bkftd are they that heat the Word of 
Godanddoit. 

Mf io-4>« Maryliitbchofai that food^ part which fliall 
iK» be takeafrom ber; 



- 7U, igi tf FaifK, 



* j ii 1 1 . 1 ■ 




• Msrl^^:2y^2f. ?^ •ny mtn Have jrm ^tp hctr, kt him" 
hcir-^'/^nd uritd you cliit hear (tall ijDoxcbc givcti-'--/ ' / , 

i^^M'i. 14. Who (ballkUthcc woxds/t^cfci>y thbttarcl 
tU thy houftoM (hall be favcd. 

1 T1W.4. 16. Take heed CQ thy fclfanci unto the io^tin^^ 
and continue therein « for in doing this iHou ihaU both &Ta ' 
thy (elf, and ihcm that hear thee* . 

F/tf/. 89-I5- BlclTcd is the people that know the joyfuL 
found ! . ihey (hall walk O Lord in the. light of thy counter 
Bince ) in thy Name (hall they re Joyce all the day — . 

Hrk^. 12. The. Word of God is quick and powcifuf, &c.' 

1 Cor. ro. 16. The cup of Wetting which we blets, is it not 
the cptnmucionofthe blood of Chrilt? The bread which wc 
break, is it not the communion of the bo^y of Chrift } 

Matxh. 18. ao* Epr where (wo ortlireeai^ gathered togc-' 
ther in my Namt) thereamlinthemidft9f ^cm. , . . 

JP.4..5. Ahd the Lord will create up,3ney^ry dwelling 
place ot Mount 2 on, and upon her Adco^biies, a cloud and 
ftnoke by day , and the (bining ofailamtog tire by nighc • 
for npon all the glory (hall beadcffoce^ 

Muf^fc; 5. 3>4,\. Bleflcd axethf.pp9x'^n[fpirit i /bf theirs 
is the Kii^giom ofl^eaych* ' BleiTedarc ttiQy rharaaourn » foe 
HieyflnHbrcotriforted. Blcflcd are the meek 9 for cbcy fiiU^ 
jfnberit the earth- * - ,. \ \ 

Mattb. 11.2%^!^^ Cotneuntome all ye thatUbqui wd 
are heav][ Isden, and I will give.ybii reft, "^ake my yoak.up^ 
on you, and learn of me ^ for J am meek, and lowly io heart | 
and ye (hall find reft unto youj^ (buls : br my yoak is f^e, 
and my burdeq is light. \ / ^ 

P/W. 34« I.8. The, Lord ts nigh tp tlicfn that art of i 
broken hcarc*, and fareth fuch as be of a contrite fpirir. . 

Pfa/.5ui7. The facri£[ce$ of Qod ar^a^plrea^irit; a 
broken and k eontritehearf^ O Gpd^ thou wilitip^ d^ifi?- 

Ifg] ^j. 1 ^: For thus taith the high and lofty. One that in* 
habitetheternify, whofe Name ia^!y,. I dwelt io beigbt anA 
holinefs (or in the high and holy place) with him alfathac ist 
ofacotitrite^irit^ to revive the (jpirit of thehumblc^ and^to 
rcyive .the heart of thrcontriteoncs^ . •- t . : 

Kn Ifk. 



.r ' ♦ 



'^S^ Tbetifk^ Path. 



■Ml 



JjfA <6. i. To this nwi wilt I look^ cveti to him tbtt M 
poor, nA oft contntt iplrir, md f f citibkth «t my Wota, 

tfilltf 4. 1^. The Spittt of the Lot d is upon mc ; be htch 
MOiBlcd mc to pretch f he Goipd to the poor : he hath {cnt 
me to heil the broken hatted, to preacli dcbvcrartce to the 
mptifes, 4nd recovering of fight to the blind, tnd to (et tt lU 
berty them that are braired— 
Jiiisrrr-4. tS. He gfvech g^ace fo the humble. 
Mtntb.t^. 4. Whofoevet ftafl hutbble himleirts thb little 
duM> tKe fame is gicttefl In f he Ritigdom of Hc^ycn. 

Mmk.^i. ti. He that (hill humble himlcirdall be ex- 
alted. 

jMt$ 4. 10. Bombtc your (tlfes in the fight of the toti^ 
and he (hall lift y6u up. 
fnv. }. ^4. He ghreth griee to the lowly. 
I a. Trmifes %$ tbt pgCidhU Md ftdce-miksrs. 
hbttk. 5. 9. Bleffed ate the peace- ttakersi for tbey (haQ 
be caHed the children Of God. 

fMmes 3.17,18. lite wiCiotii from above ii firft pure; then 
peaceable, gentle, eafie to be intrcaf cd-*»* And the liruit of 
righteonfiie& is fown in fttck^ of them diat.make peace. 

dC0r.1j.tf. Be petted^ be of good cOikifort ^ beofonc 
mind \ lite tnptite » and the Qbd of Loy9 and Peace Aali bt 
srithyou. 
frov. 1 2. 9o» To the counccUours of peace is Joy. 
KoMr.i5.)3.«ei6. to.Phit.4.p. TAe God of peace (bail 
be with you, &r. ^11 bruife datin under your Jbct Ibortly*- - 
price and Peace «re the bleffing of Skints. 

Uib. 1 1. 6. He chat cometh to God, muft bctkve cbicGod 
k, tnd that he is a rewarder of ihAi that diTtetetty leek 
him. 

rt&¥. 13. 4- The Ibu^ tf the diligent fiiall be made &t 

iC#r.t5.)K BeftedfaA)Uniiioteable» alwaiea aboouMKns 
in the wotk of the Lord» ferafinueh iijt know that your U- 
bMU ii not tntainfai tbeLord« 

ft fer. I. lO. Gire dittgcnce to make yont calling and 
eleftion (me \ for if ft d9 theft things, ye (ball derer fail. 

1 Per. r.5, 8. Giving afidiligeace, add toyoar fidth, Tet- 

t«t» 



Tkt JUfi^ tf wan. 



fiK,i9dtonf^k«a)irl«^&& For ifihtfe tUpaihjBln 
yoo tnd abound, thcyj|dif y«n tlM yw fivili Midicr bt 
UMn» «« nofimitfi^ ivmk kapvrMflc of lefitt Q^rit. 

dMcDt, ^re iuy br «ccc|itie4 of hte* 

rcoufncfs, and all chcGs thing^ib^ beaddcd «o you. 4 

1 Cff. }«<» EvftyisNiP IhiU Mficivc ibis own rcivaciy ac« 
c9rdiog to hif Pivin to^osir* ^ ^ r 

M'lttb. J I. 12. The KingcLtMO cfHtMHnikifhmhviQUmcs 
Midtbc vJokiH rakcic i>yfo;)t:f; jS0#JPfi>r.$.i$,fltf.. j( 4^10 i^. 

Heb. 6. II, 12. And wic dtSisc ibat owry 0nr fif yon i# 
fliaw iba f^m$ ^Mg/iMf^ *Q iHcfuU «fiMMwa ofbt^fC: uitto the 
andi abat y4 ba oPt flodifDU biM fMowin pf thafn».arho 
a)m>ugjb i(ii^4i and pa^Pf^aaHwtjbapra^^ 

jF^nffi 1.3,4- Knowing that the trying of your ibi(biroiki> 
tth packn^ V bill laitpaMnca iiafie its fdfft A uroilt, n^ ye 
«py bafaife4^and«^we> w»at%igaiQibiog. , 

P/j/. 27. 14- Wait on the Lord v (^ of goiiioniw^f. Mid 

helbal^Ofeqgfibtin^mbMffi waiM fty , oniba t^curf. : 
. </^t»7*f>9«34- i^ftiofb«Uid,iindwaiit|iaiiapriy fcur 
biin-«'Th/aft tbar wU on <he Load ^all ii^i^ Ac wtk. 
Wait on the Lord, and keep hia way > and he (hill cxik.fKtt 

loJnhfifttJha.Laiid^^ 

Fnw. 70.% a« Waif on the Lord^and hp AdU/6n«faDe» 
: :^90. aS. Alaftd^aa att fhar iiac vait ki bbOt 

//#• 40. ^i. They chat wait w thplUoi^ ibaU Maeir their 
iieogidii^ftalljooMH up with w««^ a$£a^i ihey 
Ihallran^ and not be weary i they (hall WaUmildMt be iunt» 

Ifm0,z^. ThqribtU«9t ba«flMm(itf JibatciiraitfdiriQaf^ 
. i^.).av7Mi«(ir4iasiMietfaflm*<^ 
4^<hateUhMAcMibioi* a^.*4iCDQdtbataiibl#flKdUl 

both hope, and qoietly watt for the faIratiQ»,of die i^d* 
With ptfience wait for in . . ' ; > 

;. (f4^%*S» m^hti*aig:kiitmS^ of 

f ighteottTnefi by fiatbf .^i; t ;> .; ' t-- \ 

, 1 Nm 2 al^Y? 




^$4 ^^ LifirfFMttk, 



•«• 



^ 7^/. )• )• Th< Lufd 4dircA your hearts -intacht Love^f 
Goi« tnd c<it pacicdt wiiiifig for Ghift. 

Ainf. ».t^. Tothem wKo by fMrnt cotflbuanct in wdt 
4oing{ fccfc for glory) honour and immortility, ctef nal lifi^ 

Hri« 10.36. YchaTcncedofpaficitcc^ tbataffcr ye have 
doat che will of God, ye o^ay inherit the ptomire* 

Ktp. 32. 14. Bkflcdast they that do his Command- 
■Knts, that chcy may have right to the tree of life, and may 
cAttr in by the gate into the City. 

J$kn 3.2). Whait(bcTer we ask, we rccciTe of hini) becanfe 
we kerp his Comn&andmcnts, and dothdfe things that ire 
pleafing in his fight, v. 24, He that kcepeth his Command- 
■lkeiits;idwelkfh in htsn, and he in Mm. 
• ' J tin 1 4« 2 1 . He that hath my Comminditients, tad k?ep* 
eih them, he it is that loveth me : 'and ht that loveth tne,(haU 
belofedoftnyFafheriandl wiUlo?ehim, andmanifeft my 
ftlfrohim. > . ^ 

jfs&is 15. to. If ye keep my Commatidments, ye (hatt 
abide in my love » tvenatfl hafve k¥pr myTaefacrs Gommand^ 
kncnti, tnd abide in his Idv^c. - > 

iCir.y. jjk Ciixumcifion i^ hotfaing, and uocircumcifioai. 
is nothing, but the Commandaients of Godi Sei?Ul iia-i. 
Ieiip.6. ProT. i.20|ai,a2, &c. 2/a 48. 18. BfaL S9b 
t| f , ace. 

Hfb. 5. 9. He became the Author of eternal ftlvat ion to ail 
ihcm that obey him< 

Riv. 14. la. Hdfetrethey that ktep the Commandinents 
%f 6od, and thefaith of Jcfus. 

I J^kn 5* 3. For this is the Love of God, that we keep hik 
Commandmeiifs* i ' 

Ecrttf. 1 1« 13, 14. Let ns hcaMhe conchilion of tfaeiarhok 
f matter t 9air God.: and keep hi| Commandmebts > for this 
ai the whole duty of man ( lbs God fliiU bring c? ery work ua* 
to judgement, ice. « 
> UMfh.^9. BkflMaicchepvainbiatr, fee the^iiaBic* 

fsmti 2.24. You-rct theft how that ^by weiks4l nun it |«- 
Aihcd» and not by &ith only. 



«*w* 



Tki life ^ Fditk. Q85 



J^M, :r. 6.7, io« Wha will render (o every n^an tccqidi^g 
to hii deeds: To them who by pacicntcoiinnua^ce ioiir^l 
d^iiig, leek for glory, and honour^and imaioitaljcy,. ttfipial 
Iftfer-* Glory, honouK aad peace CO every mao (hac ^prkcih, 
good-- 

JOs 10. 35. In every Nation he ihat fearefh Gq^^ ^li 
t^orkcih rjghteonfncls, U accepted with him. 

Rom. 6* 16. Of obedience unto righceoufioefi. 

: 1 J^^^^^J* He that doch lightepuliieis ir rightcoui, eyes 
9S he itcighceous. , , 

Jdmaj, 18. The fruit of righteou&efs is (own iopc^. 

G4L6.S. He that foweth to the Spirit, (haUQfi^;%urit 

ap hfe everlifting. . 'j ^ 

K»m. 8. 13. If by the Spttit ye niortific the detis of the, 

lK)dy» ye (hall live. 

16, Pramiftstotbfmtbat loviGod. ;' 

. Kfm. 8. 28. AX\ ihiDgs work together for good 'to tbem 
that love Go4# 

1 Cor. 2. 9. Eye bath oot (een, nor ear heard^ nor hath it 
cntrcd into the heart of man, thethiogs which God hath pre* 
pared for them that love him. 

J^mti u 13. Jjie (hall receive the Croivn of lifc» which Godt 
fiath promiicd to them that love him. 

Jisnrri a. 5. Rich in faith, and heiri of the Kingdom, which 
God hath promifed to them that love him. 

J An 14. 2 1. He that loveth me, (ball be loved of my Fi* 
tber, and IfWill love him, and will maoifefl my fclf to him. 
: fm.%, i7« I love them that love me. 

f(^n 14. 1 5. If ye k>vc me, keep my Commandments, and 
I will pray the Father, and he (ball give you another Com- 
forter, that he may abide with you for ever. . ] \ 

John 16/27. ^^^ Father hlmlclf loveth yoq, becau(e ye 
have loved me, and believed-*- * K. ' 

17. Framifestothtm thst hvi th godfy^ sudtidraumcr* 

j^tlw 13. 35. By this (hall all men know, that ye are;mf 
Diuiples, if ye llave jove one toanother. 

GmL ^ 6» J3, 22. la Chrift Jefas neither' circamcifio« 
'ivaikth any thing, nor unci rcumcif^on, bm faith 'which 

N i 3 ' ^ ■ -Werterti 



J^ 



386 



Tie Lift «f r4Hh, 



imm^ 



workcth by Iotc— By lore fervc one uofhcr 9 fee a>i fhciji 
is fulfilted in one wofd % in this, Thoa fhtit loTe chj nn^ibonr 
M thy Tclf. The fsiiit ofthe Spirit is Iotc, joy, petce» l(mg*litf%' 
fering, gcotloiefs, goodncft— Agiiaft fitch there it so Li w. * 

HrK6. 1 a Go4 is not unrighteous (o forget your work 
end libour of love. 

I JAn^.i^. Wcbiowthtt we have piiTcd firom dcttk 
to life, becaufe we love the brethren. 18. My lirtk children, 
It't us not loTcin word, nor tongue, bur in deed end in truth : 
And hereby we know that we arc of ihe truth, and fliaH a(- 
(iiie our hearts before him. 

tj9bn^'j* Beloved, {et us love one another, for love is of 

God, and every one that lovethis born of God, and koowctii' 

God — V. \6. God is Love, and he that dwfUeth in Love, 

dwelleth in God, and God in hint" v.i%. If we love one tno* 

- cher^ God dwelleth in us, and his love is pafc^ed in us. 

%C$T. 9.7. God loveth a chearfal giver. ir«tf« He chat 
foweth bountifully, (hall reap bountifully — ^ 

M4r.5.7.Bkired are the inerciful,for they ftaH cbtiin mercy. 

M^itth. 10. 41,41. He that receiveth a Prophet in the 
natne of a Prophet, (ball receive a Prophets veward *, and he 
that receiveth a righteous man, in the name of a rightCDus 
man, fliall receive a righteous mans reward. And wholbcrcf 
Iball give to drink to one of thele Kttle ones, a cup of cdd Wa^ 
tcronlyinthenanQeofaDifciplei verily I lay tnitoyoiii he 
fliall in no wile lofe hii reward. 

Msrri. a 5. 34, 40, 4!. Come ye UeiBed of my TatfacTi jb» 
herit tbe Kingdom-** Verily 1 fiy untoyou^ in as much ai ye 
have done it unto one df tb^leaft of theft my brerfaien,yt baTe 
done it untome*--The righteous (hall go into life eternal* 

Jkh.i^4i6. Bar tQ do^ood, and to communicate, foiget 
not \ for with (bch (acrifias God is weH pieafid. 

tkiL 4. i7» I dcfire fruit which may ^und to you ac- 
count. 

% (at. p. p. Asit is written^ He hath^ifperfed abroad ^ k* 
hath giTcn to the poor; his righteoufhc&temiincthfor Hu^ 

at. tromifisUMfif^^r^nimtJ^CbrfJHgns. 

Maith. 6. 30, J 2, 33. If Ood fodothe die graft of the ^d^ 
whichtn day iS| and to niorrow is call into the OreSi A^ lib 



7U liftjfFtkb, 



'»mmmmtmmmmm 




^wmimmmt ^ ,< 



ttMCBUMli move dodie yooy O yc of Utile fiulh^ You* hea?w* 
ly Fechn knowcth that ye ha.Te nee4 of ill theft thingi . But 
fcekyefifftthc&ingdoiDofGod and his r^hecoubcTs, and 
•11 thefc thio|i (ball be added to yon. 

Hib. 13. 5. Let your converfttioni be wtthottt covctour* 
fteb, tad be concent with fuch chiogt as ye have : §01 be hath 
Aid, I Will never fail thcc nor forftke thee. 

Jgmet %, 5. HAtk not God chofen the poor of this world^ 
tKh in faith, and hetc« of the Kmedom i 

FfiLi^. 10. They that ftefc the Lord fliall not want any 
good thing. 

Ffii, t^* !• The Lofd is my Shepherd, I fluH not want. 
ffd. 4. 1 9* My God Q>4ll fepply all yoar need. 
thik 4. 1 1, ii» 1 3i I have ksrned ta whalfoerei ftate I aa» 
therewith to be contest. I know both how to be aba(ed, and 
I know how to abound v erety where, and in all thiegi I ana 
inftmAid, borh to be full, and to be hungry > both to aboupdf 
tad to futfcr need. 

fftU 9. 18. The needy (hall not ilway be forgotten x the 
ezpcdation of the poor ftall not petiib fee tf€t. 
I % ftmmfn uAttffrrftimai wrmffi Ckr^im. 
If4rAit.5,tf,7« For the opptefSon of the poor, and fot 
die fightng of tht needy, new wiU I ari(e, fticli the Lord ; I 
willfet hhn in fifetyfrom him that pnffrth at him - Thou 
Auk keep them O Lord|thou (halt psc(crve them (iom this ge^ 
merasion for ever. 

ffWi 9|. to. All my bones flnll &y, Loid, who is like nmo 
tIiee,whfeh4elsvereftthepoor from him that if tooftrongfon 
htm^ yea the poor and the sotdy from htm that ^ilech 



9fiUr^.jy. fiQtIimpoorandMcdy,yetdieLordthtnki» 
ithonmei thooittmyhdperaiHldehvcren 

: /]fU.4a«a>4, Sft, ij.Heflullpidgethy peoplewilhrigf:* 
ie«afiM6> mdcfaypoot wtrhjoigiemcst^-He ftaU)4idge thi 
pwNr of the peoples he Iballftverhe diMren ef the needy i 
ttdiiallhMak in pieces theoppKibr. For he (hall delivct 
iheneedy when he ctycth* the poor dfo, and hknthathaih 
su>helper« titlbatt Anee the poernndmedy, and (hall (ave 
ihf JMb^lhcwredy^ Ht ftaU scdtoom their fools fr^m 

_ deceit 



■■H 



288 The UJe of Faish. 



deceit and yrkAtMCf and precious fliaU tlicu blood be in hv 

Ughf. 

Pfsl 1 13 7. He raifeth up the pooi bat of the dttA, and 
lifftth the needy out of the dunghiii Sec tfs. 35. 5, 4, 5. 8c 
i4.30.Z;(r*.9. 8. J/i. 51M3. 

Ecc[:f. 5 8. If thoQ fceft the opprcffion of (be poor, and 
iriolent perverting of judgcfiuat and julhceifia Provincc^miu 
wc\ not at the matter : for he that is higher than the highdl, 
f cgardcth \ and there be highei than they. . 

20. Fr^nti/cs to tbeper/fCined»b9fuff<ffor righttci^ijs. 

Mattb. 5. 1 05 1 1 , 1 2. Blefltd arc thejr which arc per&cmed 
for righteoufneis fake ) for theirs is the Kingdom of H^veo. 
BlclTed are ye when men (hall revile you, aiid perfecnte yoo, 
and fay all mmner of evil agaioft you falily, for my fake. Re- 
Joyce and b; excecdinggUd 9 for grfeat is your reward in Hea- 
ven » for fo pcrftcuted (hey the Piophets which werebefaie 
you. 

M^rtib. 10.18,29130,31 31. Fear not them.wbich kill the 
body, but are not able to kill the foul — Are not two Spanovf 
fold for a farthing, and one of thcm.(hailiiot fall on the gtooDd 
without your Father : But the very hairs of your head^ aie all 
numbered : Fear you not therefore) ye arc of more value 
than many Sparrows* Whofoever fluiU conleft me before 
snen, htm will I confeft alio before my Father whichis inHcsF 
ren— V. 39. He that Icitth bis life for my dke, (ball fimi it. . 

M(iUb. ] 9, 29. And every one that hathforCikcn hoofesvor 
brethren^ or fiiiers, or Athtri or mother, or wife,- 01 ehiMreo, 
or lands, for my Natnes fake, (ball receive an huadied*foUt 
and fii^ll inherit cverlaAing life. 

a 7bef. t. 4, 5 , 1$. Your patience and faith i« all your pcrfi> 
tatioQs and tribulations which ye fufftr, is a mantfeft cokcfl 
eftherighteous judgement of God) that ye may be counted 
worthy of the Kingdom ol God,^ for which ye alfo fuftr : 
feeing it is a righteous thing with God (o recompenct triba- 
lation to them that trouble you > and to you who are troubled^ 
reft with us*— when Chrift (hdl come to be ^stfied in bil 
Saints, and admired in all them that believe— 4 

AQt 9. 4. Saul, Saul, why perfecuteft thou me } . 

Read KmXiAutkitni, & Kev. a.& jd-Je^.n^Jfr 



«M 



nt Life 0f JFsid, aS^ 



akk 



I Cor. io« 13. Thcttkith no t^nptacion tikcQ yeu, but 
faeb jf tra>aiiqon taman : bat Ged i$&ulifu|, who will not 
Mhjou toitt tamptoi^^bon tk^tyt tore ablf 9 bot !W ill wich 
the tcmpcacioR alio mkea wiay to cfiapc^ ^ibat yc may bf «U|B 
fobaatir. 

a l/wt 2.9,1 0,1 1,1 a. I fuffer tiouUc at an f vil doer unto 
bonds 9 but rhc Word of God t$ not bound ; 1, cndutc all 
cbingsfor the Ele^fake^-Iria a .faithful (^ying: For if we 
be dead with him, we (baUalfi>liTC.withhtai: Ifwc (ixScty 
wt fliall alfofcigQ with him. ' J .. 

Km. S. 17, 1 %. If fo be chat we fyiStt wjitb him, thi^ we 
;niay be alfe ^onfied togecher. Fof I reckoia that the fuffcr* 
inp of diii prcfcnt time, are not worthy to be compared with^ 
the glory teady to be te vcakdr on as. 

a Cor, 4. i^. For onr light affliftton which 13 bpt for a mt- 
xnenty worketh foriis a far more exceeding eternal weight of 
glory, 

t Ptt. 3. 14, 1 5. Bat it ya (uflcr for righteoubcrs Gke^hap*- 

>py are ye : and be nor afraid of their terrour^ neither be 

troubled. Read i F<r . 4 . 1 2y i 3 , I4i 15» > ^ a f^i ^ ^t i^. .5 . 1 ^ 

I Frt A) . ^; The God of al^gr^e, « v^ha hath called Us fiO 
• his er emal gibry by Chrtft Jdot^ aftary e have (b/Iatcd a whOe, 
- make yoo perfed, ftabtifli, ttreffgib^Of fenle jqvn:*-^ . 

ti * ffomifis r# tbifsUkfitt m dgH^Sy i^iMA (ordinary ^ 
orc^raorimiryl^ ♦ • - ; -i^- ir..> - •l^•.:: f : ;•. 

F/#/. 2^. 7i TheiAngetof Hu Lordrenmnlieih aoiind about 
fhem thatlear him iand dellYtteihthapa- li.lt^. . The^righce^ 
OQf cry^ and the Lord heareth and dcUvereth them out of mA 
their trodUes. 'v.t^s'^O^^. Mwy aaajh^afStdionf of the 
fffgtfteoa9 vbeit^he botii4eliy0rcfhiiita om o£ ifnyti all. He 
ke«peth till lift bMes^ ^oav^bmoftliinisibmkoa. The ixad 
redeemeth fhefoulof hH^fttntnaUiiAMinetiflben^thatJirua 
iahinY(bal^bedcrobte# '^ J .. . ;;:'j 

Ffal. 91/1. He that d welleth it the fearot phck o( tha ttdl 
HUgh,(hairi^id«i/ndai th»(«abeMaadboiiheiAl9igl^y..vi^, ). 
I wiU (ay to the Lord, He i$ my rcfiige and aofkntrcfiuciily 
Godwin iiiU^itlltMil^Siiit^iWiii^ tha 

ftareof iMflb#fer} ita4ttom.^ba kioilbttitBeftilqaeoi*^. $. 

Oo , » : 'Sthbn 



290 lie Lifr^Fsitk. 



Thoa fliair nor be afraid for the tctfow bf nighr— v. i r, i a. 
For he (hall give hit Angeb charge o^ftw thee» to keep chce in 
all fhy waicff. Thef fhill bear thecup-na dxir haods, left chou 
da(b thy foot igaiafi t ftooe, RetUtbe wHhU^-^ 

FfsL 121. 1| 3,4,5 6 7,8. My hclpcometh ^m the Lord, 
whkh made Heaven mnd Ekrth. Me will not fufler thy foot to 
be movrd ^ he rhat keeprth thee wU not attCBber»-*The Lord 
is thy keeper \ the Lord is thy (hade upon thy right hand : 
The Lord ^^li prtfcrve chce fiom. ail evil i he (hail prefrrvc 
thy foul. The Lo d (hall prefcive thy gotog out, and coming 
in, from this time forth, and even for ever more-. 

PfaL 145. 20. The Lord prefcrveth all them that love 
him -» 

Pf^L 3 1. 23 Sc 9y. 10. & f 16. 6. Pr&f. i. §. />C*.43, ^. When 
thou paMcft thorow the waters I wiili^e with thee *« 

1 F^r. 5. 7. Cafiirg allyoar care on him i ^r he carcchlbr 
you. 

22 . Tf$wiifesf( r htlf Mgdii^ Tempi ations^ to helievers, 
1 Or lO. 13 hif^rccitid^ 2 F«^2,9. The Lordknoweih 
bow to dcii rev the gocUy jont of tcnaputio^is. 

Ccmpare Mattb. ^. wbtteChtijlwtstrtnftcd evenU warjbi^ 
*thi T>evil^ &e, mnti Htb. 4. 15, acr2i 1 8. For we have not an 
High Priett which caoooc j>e .touched with the feeling of oar 
infirmities, but was in all points tempted like as we arc, wit||. 
out fin— Whc9e(brciA a.Hthingi atkbehQV^d.biin tBhc made 
like unto his brethren,that he might be a merciful and fa^hfMl 
High Piief^, in^fhings God-ward forus^-'Fof jin that he him- 
filf hath (%ff«rodi b.uig.tcmpied,be is able to fuc^ur them that 
are tempted. r *' t 

Jsmes t . 2. My Bradiitn; count it $11 iey when ye fall into 
divers oemptairtons (thariis^ ^y rttfferiiigs>)f QhrMi*) v. 1?. 
BleiTcdii the mlinthatendiiretki fCBSipt|iion;t % when he is 
t rfcd, he (halt receive tSkt Crown of life» 

2 Cor. 12. 9. My grace is fuficient for thee : M| ftrengch 
ii Bade perfcft in weakntb. 

Mi/. 4; 19. I.caada.ilLtlwgs tbs9i|gh ChfHI wiueb 
ireiigtbeiitthmt. *v r 

afit.5.f..«(hoa)refiA|ft(^(iCiftiatbfi,4^^ '; 

?«MH4/^.aeliftthiI)evtf>M4i»wiUfl«f«tw 



^^^^^ " ' -^i^^^^^"^~'^"^"^^i^"«"«"^"^"^"^i"^^""*^«^»^,-l ■Jl^* 



7hB Life rfF^ith^. : 291 



Rim. 6. 14. For fio fiitll noc htfc dominion orrr yon i foe 
y c trc not nndei t he Ltw, but under Grace. 
J$hn i6.^^. Beef go6d ehecr, I have overcome the world, 
^ I j9bH 54, This irihe TiAory thtt omcomcthclie wotM, 
even our faith. 
23. PT$mif€sto them tbgt cf9ir€imi0 gniperftvirt. 
Kev. 2. 7. To him that oYcrcometh wAl I give to eat of 
the tree ofltfr, which 19 in the midft of the Paradlfe of Qod. 

r. 1 1 . He that oirercometh Aall not ht hurt of the fccond 
death. 

V. 17. To him that ovtri^omefh will I give to ett of. the 
hidden Minna, and will give him a white ftone, &c K lO. Be 
faithfiil unto deaths and I Will give thee a Crown of life. 

V. 26, 18. He that ovcrcometh and kec|icth my words nn* 
to the end, to him will I give power over the Nations^ and 
he (hall rule them with a Rod of Iron^tEven a I received of 
my Fithcr : and I will give him the morning ftar. 

Xrv. 3 . 5. He that overoomcth ^ the (ame fliall be dothed 
in white ray ment, and I will not blot out lurname out of 
the book of life y but I will confcfi his name before my Fathert 
andbeforrhis Angels. K 12. Him that ovetcopieth will I 
make a pillar in the Temple df^ my God^ and he (ball gd no 
more our; And t will write upon him the name of my God, 
and the name of the City of my 6od, New Jerufalem, which 
Cometh down out of Heaven fsoib my God, and my new 
natne . 

K: a^i. Vo him that ofcfcomcth will <! graait to fit down: 
with me oh my Throne, even as I overcame^ and am-ftt dowa. 
with my Pat^r on his Throne. 

7^118 91.' If ye contiiiaein my word, then ace yc naf; 
Dtrciplei indeed I and ye fliall know the truth, and the tfiitli. 
(haiim^keyon^fite.. • i .. i . .. i 

C^L 11^,2^. TopMbftfocfhirif and uaUaineaUe, (mdi 
unrcpirovtable in hir %hf ^ If yi Mtttinoe in the faid^grouod* 
cd ani fettled, and be not tfiofved away ftott the hope of the' 
Gofptf-.* ^ r J 

JitK T5.-9u-^f ye abide in tne , and mt wiords abidt sa; 
you, yt (baflaskwiiii ft^dif mi^tittia^lMi^^Ane itto 



2^2 The Ujt vf 



hhuh. 10. az. HefbM enduscch to Oit cd4 (ball lie tanecl* 
14. Fromifcs to htbti^m mfick!¥tSf ^^ ^ drofk. 

of tht Ldfd, tfaic iir/B 0MH>^ iM^b$ coQd|;i|ine<J :»\i^Ub| {be 
world. 

Heb. ii. 6,7^8,11. Fof whom the Lord lowtth^c chaftcn* 
erh, and fcoujgcch cvety Soa whom h^ rcccivtrh : l( ye co* 
dur€ ckaikntB^ God dc^lctli^i^^ you a< wixhSoas^-ShUi 
we lUM be in fabjciSliM to the f ftthei oT/piirits^ a^ live*- But 
he lor our profit, that we might be partakers of his holiptb % 
NochaficniD^ for the pytfcHf iecmcih to bi i&JO^s^ but. giic- 
vouff nevcrthekrsafieiwafdit yieldcith the peac^abfe fnkt 
of righteoufiiefi to them whiich.are excreted thescby. 

J mini f. 14. Is My fick^ \u thAOf ^^ ifor the: £Id«rf :o€ 
•ll€Chuf6h*-^Theplty<l(0^liilhjhaI|flIve .thci^H, ai^d thc^ 
Load fli&U xaife him «p » m4 :tf he. 1^ V? og^a^t^^d Uas^ ihc / 
(ball be forgiven him. . ; ! . , 

fdfn 1 1. ^ He whom thou loveft isfick— 

PfsL 4,1. 1^2^^. Klcfledia the map tjut coniidcitth the 
poot •' the Lord (Ml 4ii\r€f Mm in tiine qf ftfmW. The 
Lord|(haU pfcfeive him tDdr keep him aUye-v^be Lotd 
wall ftrengtheri htm upon the bfd ^ l^agfiiQ^ing ; Thou wile 
nuke all hta bed in his iicknc& 

2 Ci^r^ 5. i^&c. For we know ^hat if our earthly hoaic of 
thia tabei naek were diflblvcd, we have a building of Qod, ao 
houfe not made with hands, eternal in the Heavens. For in 
tUt we groan eatneOly, defif ing to he clothed upon^^ with our 
heufi which is from Heayen**«Fo«' we thar are in us tabee* 
aacle do groan, being burdened »* not , for that we would be 
andoched, but clotM opQ9i ihtt qaortaUty n^y befwaUow- 
ednpofhfc; Now he thu haih wiougjlii tbi^ for the felf 
fame thing is God » who alfi> hath given to ua tb« eaencA of 
tbeSpirit. Therefore weiie^lV^iiPbfpnfidfi^ knowing that 
whilAwearett homejn thihbii^yi IM aae^ p^b&otYrpml the . 
i^'Oid. CFof we walk by fiitb, WA by (%ht) we are confident 
lla]r,and willing rather Co be abfi;nt firom the bod;y»andcol>e 
pacfent with the Lord. . < 

"V M^Fa wfacthci it be byiifc oi by death, for to itie'io . 
*«h^M : . o live. 



Tk€ Life of Fgitb. 293 



'■ ■ M. 



live is Chrili, ai^ to die Nig^io-**! tmm>i.<ixait becvvixt (wo, 
having t dciirc to depart, and ro be with Chritf, which is Ut 
fcctrcr. • . 

, Uih^ 2 J. 43, Tq day Ouk (bou Wwichnneiii Pafa^iic^ 

^v. 14. 13. I heard a voice (torn Hei^n^ fiyiAg to tti€^ 
wrire, Blefled «rcthe.daid» which die i&chcLoid^ from 
henceforth i yea, (kith the Spirit^ tbit chcy may reft from 
their bbouirs, and their worki^ dp follow thccn. 

Heh.z. 14. For ifoBUch as cl|e chiUrcn tre partabeiis of jfleih 
tnd blood, he al(b hionrdfiikewilc took part of the^diine^ thaA 
jthropgji deaths he might cUftroy Mmiliatila^ the po^erof 
death, iku i^ the Dcvd v aod deUvcr them who throi^b fear 
of death, were all their life tinieiuhjed r» bondage*. . 

J^fal^i^. ^ Hff ih4t ii our Qpd, it the God. iDf fiilirtttpn, 
ahdcpQoi the LoiivL belong thfiffiHi from deaths % .. 

ztiw.uiQ. >A(h(>,hajthaboli(h«l4tptit^4n4^t!athbiAi>u^t 
life and imiwfUly^ ni light by the GoipcL; : : ^ m 

I Cor. 15.14. O death! whtt$ if thy fting? O giavel. 
where b chy vi£h>ryj ^hf fting of death H tm^ aiillhe 
ft;cei^th of fin istha L^w ;iHH ii^kf be lOf Qod/wbich gtv^th: 
us the viAoty iVroaglhi.ouiitQ^IJffui Qhfjfi% ' 

/iff^Mndoffufitficatim in Judgtmm^MndojGhrifattim. ' . / 

I O. X $. thfw^QVi. John 5. %%^ 2 4,29^9 • He that heft- 
cthcny WQfdt ac^beUcvcithonhinaihatfeat^e^ hath eiMr- 
1afiinglife« and ^H po^j0QII||4atocoJl<k9maiol»vbuti»plailed> 
fr.on> dciath t0 It^^-^iia houtiti coimigtii the which all t^at 
are ia the; graves, fl^all b«arJ)ififoijpe^ %n\ OiaHcoine fofriiiV 
^chey that h^rncdopa good, to tbe.rafurreAionoftifi^ todthry * 
that havf done vil».to cheQefiM»e^i«QoCdi^iiacio&.* 
Joib^i 14. 19. Becaufc I live^yefliaUJitCiMcK : -' 
C^l* 9* >« )i>4- ^Cy^ h^jrifatf. iwrth Chrift^ IcdetlNife thmgs 
whicl^ arc aboaa^ vlFbeva tC/kiA * fitactto pc iha^rght bam( of ^ 
Goid. Set youf a/ife^ions'on things above, not on thiiigf on ^ 
f be earth: Fee yaaae dcM i. aoA youn lift ia Met wicbChrfft 
in God. Whea Ch4ift who is/oiia UfeOuU appoa?, ihoif^ AMf ) 
yfiaUb^ppcar witjihitningloiy^. '<\ " ^'* ' 

2.Tirejr. I. I'a He (hatt. come 10 be g1(Miflid>fa>hfe AlMri^; ? 
and idntred in allthem that hJhm,. . . '^- ? '• • - \- -* ^ 
. , , O o 3 , Afair* 



»•* 



39 > 



Mat^^BiMPllkf^CBfiieyc Mcicd, dec. The f tghtcous ia - 

j«hH 12. 26. Ifanymaoftivemc, let him follow me i and 
whefc 1 tin, there (haH attb my fecvant be. If any man fcnre 
me, him will my FMher honour. 

7«»«)4. i,£. 3. Let not your heart be troubled- -In my 
F4(hcn houfe are many raanliont -I go to prepare a place 
for you. And if 1 go and prepare a place for you, I wiU come 
tgtin, end receive you to my fclf, «hat where- 1 am, there yc 

maybeaHb. ...... 

fibn 17. 24. F*ther, I #ill that they alfo whom thou hall 
given me, be with me where 1 am, that they may behold the 
nlory which thou haft given me. , _ , . 

7#*»». ¥7. GO 19 MX JRETHRE/ir, and SAI f/AT- 
70 THE/Vf' I ASCEND TO MT FATHER, and TOVR 
FATHER, to MT GOD, wd TO TOVK GOD. 

I etr. 6. 2, 3. Know ye not that the Stints (hall judge (he 
world > Know ye not that we (hall Migc Aofieb? 

i<fli J. 19. Repent and be converted, that yont iios may 
be blotted out, when the time of refireOiing (hill come ttattk 
the prefcncB of the Lord i end he Iball fend Jefus Chrift— 

LKkf 14. 14. Thou Oialt be recompenfed at' the tebu« 
I cAion of the }ttft. ^ ^ 

Let tkt Rtsitf btf* td^ ■>»<«« H *»^ «^ iiiM*^ thftnu-^ 
tiwf Dr. Hammond, *hat iiifiafu, the Refurrcdion, dab 
tftf fignHlfy mgeHirsl [tut Ihin^ m th next mrli, «ti«rm>t 
fiat 41^1'] in tht Seripturtt i sh4 mt tb* left Re(urre^on *»• 
h, tmlefs u h eOtdt The Refurredion of the (left, «r ofthe 
body/»r JijUnSku ) or tbe emtta htvt htfnt tkpldnti H tthtt- 
mile. By.wbkb i Gotm). m' C*r»ffi mtf»er,n tbt SO^ 
dueus^mayhttbthrtttrirndtrfhtdi 

t6. Frtw^esutbe gtMyfwtbur tbiUrtn, f»tf4»g tbm U 
htjtiAfHl in dtdkating tbtm toGti, snd tiMMmg tbttt in bk 
bUytfMtti 

£Md^ao.C«i«iMn)«(Nt ad. Shewing mercy to thon&nd« in . 
them that love roe, and keep my Commandmcntf. 

AQt a. 39. For the ptomife.is made to yea, and to youf' 
diildren, Jind tQ.4tthat are a&c off, flee. 

rfft. 37.2^. Hit AedMbkCed. - 



' ■ >! ■ ■ 1 . i j i ..J I • I I. 

The Life of Faiths 295 



I Ofn 7* 1 4. Elfe were your children uacJean, but new 
wethtyholy. 

Mi^th^ 23* 37- O Jeiufalcm, ]aurakiD» how oft wooUl 
have gaherid thy children together^ eiFtn a« • Hen gtebo^tii 
bee chickens under hcf wings, and ye would ao^ 

Rtm, II. 1 1. Through their fallfalvation is come to (he 
Gentiles, 1(1, 17, i8^&c. (hew, thiCthey were broken bflfby 
unbelief, tnd we arc griffcd in, and are holy as (hey were. 

Mattb. 28. 19. 20. Go a04 £^i^<^iplc aH N^tions^ biptizing 
them, &c. 

Aom. 4 1^. That (he proroile nnight be fare to all the feed, 
^ifi^. 8. The children of the Piooufe are counted for the 
fted. .1 

Mattb. 19. 1 ;, 14. Jcfus faid, raffer little children, and for- 
bid them'not to come unto me, (or ot luch is the liingd9ia> 
of Heaven. 

27. PKomifts t^tbiCburcb^ofitsincrt^fej and frtftrvatipn^ 
MdferfekioM. 

R<v, n. 15. The Kingdoms of the world fre bcco49p thf 
Kingdoms of the Lr*rd, and of his C^lift. 

Luks 1' ii' f^c ihall' reign over (1iehou(e of Jacob for ever, 
and of his Rirgdpm there fliall be no (4id^ ^ . ' . 

Msttb, 13. J 1,33. The Kingdom of Heaven IsliKc'to a gta p 
of NiuAard-feed, which a man (ook« and fowed in his field.: 
which is indeed the Uafl of all feeds-^ b Jt when' it Vs grown, ir 
is thegreatcft among herbs^ and becometh a f r^^ .' ,lb,>ha< (h^: 
b'rdsof theairio<lgeiiithkbrinchcs.of it-— The K.*pg<Iom 9f 
Heaven is like unto Uven, which a woman took ana hifi in. 
three meafurcs of meah, tilt the whole was Uvencd. 

]obH 11. 32. And I,if Ibe lifted up, will draw ill men unr 
to- me. 

D4if. 2.44. In the dates of ihcfe Kings, (hall the G>.)d of 
Heaven fet up a Kingdom which (hall never be dedroyed V 
tad the Kingdom (ball not be left to other people, bur ic (hiW 
break in pieces, and confumc all theft Kingdoms,, and it fhall 
fttttd-for ever. 

Mattb, 16 18. Upon this Rock will I build my Churchy, 
udkbe gates of ^c\\ (hall not prevail againA if. 
mfiH*\' ^h ^6. Kor the perfc^Dft of the Saints, for tht; 

^ work 







w^mmtmmmt 



The UfirffsHh. 



WOf k tii the Minittry \ for the cdifymg of the body of Chrift ^ 
till we all come in the unify oi the faith, and the knowledge 
6f the Son of God, otvtot perfcft mm » onto the tncafure of 
the Aatute cff the ftlpefi of GhHft : chat henceforth we may be 
no more childten tofled to and fro, and carryed about with 
cvety wind of Doftrhie, by thefletghtofmcn, andcuoning 
oitditttby whereby they lye in wait to deceive h but (peaking 
the trdth in love, may grow up into him in all things who is 
.ehehe4d,Chtift: from whom the whole body fiiiy joyned 
together and compared, by that which every )oynt fupplieth, 
according to the tffedtual working in the meafute of cterf 
part, -mtketh incieaft of the body Co che edifying of it feU ia 
'Love. 

tfief ). 25, 26, 17. Chrift loved the Church, and gave 
ftimfelf for it, that hcmight lanAtiic and cleanfe it, with the 
waOiing of water by the Word \ that he might pre(ent it to 
himfeUr i glorious Churchy not having fpot or wrinckle, ot 
any fuch thing » but that it (bould be hply,. and without 
bltmilh. ReadR#v.ii,&:22. 

Mg$thn 28. 20. Lo^ 1 4im with you to the end of the 
world. 

M0tb. 24. r4* And thUGofpel of the Kingdom flutt be 
preached in all the world for a witnels to all Nattona » and 
Chen (hall the end come. 

Mgtth. 2i4 44. Whofoever &aU fall on this ftone, (hall 
be broken *, but on whomfoever it P^U (^ it will grind, him 
to poifdcr. 

' The obfcine fr$fhitic1{, pajfagcs Ifgfs by. 
Sa mHtbf^r Imng hy ftutb $n th fnmifis pf G$d. 



m % 



CHAlP. 



*• 



■ I mmmmmmmm ■ ■ ■ — 



Tk$ Life rf Fsitk. 797 



CHAP. VI. 
ttfm FdHb nmfk h ekitciftd^n G^is theainb^i ^iJuJ^^ 

TH E cxerdfe ti pAich upon Oods ThtMningt tnd 
Judgments^ mod be guided by foch rulcf ^ni helps is 
cheCe. 

Direft. i. tU9d( mt titbit thji$ Chill ifstknt Thnaning 
ftn^l LMmSf §r $bat tbert are mm 0bicb sre mUc f^r tbe tift 

^eftetievers. 
. Ifthcfe weieno fmaltiesy of fin^l Lgm$^ there were no 
diftinffnfhnig Gwnnmnif of the world. Tfets Amtnomtaa hn- 
cydefiroyeth Religion. And if there be fhreais^ otftnd 
LaWi^ none can be expedlcd to make fb mtich o(e of them as 
true Minfift. %. Bccaiifehe thttmoft heUtvetb them, muft 
needs be moftaffefted with them. a. Becaufe ^ffribfifgi ^ref(»r 
tbew^ and for their benefit v tnd it is they shat nwxA be tnci^^rd 
by them to the fear of God, and an eicaping of the puniOi** 
mcnr. * 

And therefore the y that ob) d, that BelUviTsitcfafed af* 
ftady /row death to Itjt \ and tbtrt is m CMdemMotim to tbtm i 
Mdtbey areMrfgdy'jufhfi^d^ gnd tbenfon bsvt nouft 0/ tbratti 

^ 0ftdrt'] do co&tradiA theoqireWei : For it w U rather follow 
abertf»r9 tbcfgmd they onlj d9 and wiff faith fuiy uf$ tbi threat^' 
fditgs in godly ftar§.'] For i . Though they are jufiifiid, mid 
fajfidfromdeatbtouff^ they have ever ftf tik, in order of na- 
ture before their Ju^ficatton v and he that beUcveth not Oodt 
tM^Mf'fg^ With fc^r, hath no rri/rFjit^. And 2. They haVc 
ever inherent Rightcbufnefi or Sant^ification, with their }a» 
iiirication : A(|d this Faith is part of that hoiincfs, and of the 

^ /*/p of grace which they are piflcd into. For this ii life eternal^ 
to't^wtbtontytruioU^ and Jefui^Cbrijt^ John 17,3. And he 
knuweth nor God, who knoweth himr not to be f rirr. And 
this is part of our knowledge of Chrift alf6> to know him at^ 
the iofalUble Author of our Faith ^ that is, of the Go(pel, whieh 
faith nor only^ He that believeth and it hapuz^d^ fitat hafaved % 
but alio, Hi tbit beliivitb mt pat bt damned, Mark 1 6. 1 6. And 

Pp Ihit 



. iS V - ■ 



^it^mmim 



558 The Life rf Fditb. 



ahis is the ucwd tpbicb God g4V€ tf his Son, which he tb^ be^ 
lievtth mt^ mtths^b him s Ifgr \ thgt God hdth given us fterndl 
ifi^ Mndthis lifi is in bis Son : He thst hgth the Son^ hnih Jtfe r 
0HdbetbMthalb nmthe $ok^ hgth not life^ f ]3hii5. ia« Tet 
fts he thgt believeth on the Son^ hdth tvtrl^iMg life i fo he thst 
bfliettih not the Sonjhai mt fee life^ but the wtMth of God sbideth 
on ibifv,}ohn 3. ^6. And fhercfoie }. The tetfeii why there 
is m condimnetion to Qf ,is becaufe ^WirvfMf , not pitt only, but 
nttbis IVordofChfifi^ we fly horn fin smdwftth^ mid »e 10 
Chf's^ Jr/kr, u gif ing up our fdves to him, and tpnik^mt sftep 
ikefffify but after the Sfirit v being moved fo to do both by 
the piomifcs and threats of God, This it plain EogtiQiy and 
plain and neccAary truth, the greater is fhepitcyi that many 
hoaeAi Will- meaning Antinomiansfliottld fig^t againft it, on 
an ignorant conceit of vindicating VrteGrnce: If the plaia 
Word of God were not through putialtty over-lookt by them,, 
tbcy might 6e esough to end the coiurovetGe in many and 
full expnffipns of Saipture. I will cite bat three more, ACttrlr. 
IQ. 28. and Luks it. %. But fegf him mho b Me to d^oyhmh 
foul suiA body in ttet'y or mhen ho hgth kfted^ h^nh fomer tocgft 
into Hit r ye$ Iffjf untoyou^ fesr him. Doth Chiift thus iterate 
that it is he that faith it, and faith it to his Difcifdes \ and yec 
fball a Chf iflian fry, it muft not be preached to his Diiciples as^^ 
the Word of Chrifi to them > 

. H<^. 4. 1. Let us therefor tfegr^ Uftn fromife being left us- of 
entering into hie reft^ nni§^ yen fbemldfeim to come feurt of it^ 
Heb.ii^y. ty FaibNogk being m^rned of Gody of thit^t: 
rntfeen ssytt (that is, of the dtluge^ moved mith fenr^ frefgred 
gn /<rJ(, rs thefeving of hie honfe > by the mhioh he condemned tbn^ 
morld^ ^nd beegme heir of the figkteoufnefs mhich if by fniib. 
Note here how much the belief of Gbds threatnings doth 
to the confiitntiem of that faith which is jaftiyiog and 
ftving- 

Dired. 2. Jndgemtof(fodsthregtuiggsby the evilmhighie 
tkregmed , but by the obedienee to mhich the thregtnings fhould 
drivius^gnd the evil from mhich theymguldfreferve us^ nnd the^ 
ethderef the merld mhich they freferve^ gndthe mifdmy nesdh^ 
Untfl^ getdp^iee of Gtdj mhich thh demnftrgte. 

' When men think how drcadnil t mifcry Bet is> ibey «re 



" ' II 



Tie LtfiufPaiti, - qa^ 

rcidy CO thtokbirilly of 6od^ bath for bis thn^tning and f x#* 
cutUni ts if it were long of hiHH and not of cbemrelvct, that . 
they are mifcraUe. And isirisa vety hard thirg to think 
of the ftmifimint it fclf wkh approbations (bis if alfo to 
think of the tkngtmhig^ or Liw which binda men over to irv 
orofthe Jadgcoient which will pa(s the fcnccnce on them,. 
But think of the trie iitfrirrf, uff tndieor^ri of the(e tbrcgts^ 
or ptnal Laws, and true reafon, and faith will not only be re* 
conciled to them \ but kt that tbef are to be kved snd io^ 
HWTtd^ as well Hfearfd. r . They ate of great irfe to drive at 
to 9hedlencf. And if it eafier to fee the amiablencfs of Oods ^ 
commdnds^ than ofbisrl^^irri : And Ativnct to chcfe conn- 
mands, is the holy reditudc, health and beauty of the fouL 
And therefore that whidi is a fliitable anil needful means^ to 
psonnote 9htdiinct^ is amiable and beneficial to us, Thoagh 
L9v€ oinfi be the principle or <hief fpring of our obedience % 
y<t he thit knoweth not tlut Friir muft dtivt^ ts laui mxxh 
drsm^ andisneccffiryinitaplaceto)oynwithLave, or to do 
that which the weakneflca of Love leave andonc, doth neither 
know what a msu if > nor what G$dt Wwd if » nor what hii 
Government tS| nor what either Magiftracy^ or any civil, ok 
domefticalGovtmaient is ; and therefore (bould ^>eod many 
years at Sdmrf before he turneth a difputcr* 

2. They arc of ufe toktepi^ tritrr inth§ wjrld'^ which 
could no! becxpcftcd if it were not for Gods threarnings. If 
the world be fo foil of wickednefs, rapine and opprfffions, not« ^ 
witbftaadingdf lifrf rtvfMtntngs rf Het^ what could we expcA 
it fliottld i>e» if there wcte nmifuck^ but even as the fubui bf of 
Hell it (elf. When Princes, and Lord^, «nd Rich men, and 
all thofe thieves and tcbcis that can bat get ftrength enough to 
defend themfclves, and at! that cin but hide their faulff, would 
be under no reftmnts confiderable, but would do all (hetvil 
that they have a mind to do : Men would be woift to oiit 
another, than Bars and Tygeis. 

3. Gads (hrearnings in their primary rdtetittOtt Or ufe» ire 
mdctokctp txsfr$mtbepi9i\flfmTtnt thrtgfnid. Puntihment is 
nstwgty dnetaevil doerf : And God* dff^rrrfrit, lo'givctfc 
m0rmngy that we {Bay take heed, tvotd it and efcapr. 

4. That whteh doth fo dearly dcisofiftnte the H^ifs ttf 

Pp 1 ^^ God, 



^0mmmmmmmmmmmmmmma^tmmmfatmm^mmmm^mm^m^^ 



290 ^^^ ^^/^ ^ Faith. 

God, in hit ttghccou^ Qovcfuaient^his fFtfdom and bit ^Ji^f tc* 
it at ttinly ]{W tod-aoiitblc wi it /V//. B at we inuli nor fxpeft 
that the toe thing flioold be g#M( and amiibk co the mkkfd^ 
who tun tbemfeWct into it V which is good totYietPwld, or 
CO the j^ ibout tbenif oi to the bimur ^fGod. Affizes , Pi ifons 
and Gallows are good to the Ounuy^ and to all the innoetMt^ 
to pttfcrrc their peace, and to the b^nmr of rhe ir«ij( and hit 
Govcrnoienr y boc not to murderers, thieves or rebels, //#. 
t6. 7,8,9. ffai^^. 1 1. & 9. 16. & &9. 14. 8e 97, 2. & 149- 9. 
«ci-f6-7.&37. 6, 28. >i/f6 &i5-^^v.4-7-*«5-4- & 

f6»7. fie 1 9- a- *^^^^/- »»• H- , , 
Dircd. 3. Judge 9fibcf€yirhy9f69dstbrfMtniMgs^ fartfyhy 

. fbigrtttnt^ flj bimfilfvfb0niwpicffc$id^ and partfy by tbe mectf^ 

fiiy pftb€m ftr tbi G^fffnmtnt of tbi wwld. 

1. Rememba that tinning wiffully agtinft the infinite Ma- 
)efiy of Hcafen, and relufinghit healing mercy cotbelafi. 
deferveth worfi: than any thing a gaioft a man can do, ,1 Saw. 

a. 25. 

2. And rcmerobet that even the thieatning of HcU doth 
i^ot G:f va tarn with moll of the world, to keep them from 
fioning and dcfpifing Qod : and t hcieiiMre you cantiot fay that 
they are too great, tor that pUiAer dra weth noc too ftrongly, 
which will not draw out the thonu If Hell be not uwribU 
HMtgb to perfwatle you fi^^ fin^ it it not fta terrAtt to be 
tbrtMHid and executtd : He that (hould <4y, Sf^by mi Gfd 
rnaid^ anibU a tdspf and withall (hould lay, Ai t err Ale m 
i$ii$I wit ventUft fn it^ ratbir tbm hsvi my flesfons^gnd rs^ 
ibtrtbsHlmdbplylifth doth contradiA him&If, and telteth 
us, that the Law is Mtft tertibU tmvgb to attain its el)^e£ and 
f rimaxy end, with fuch as he, that will not be motxA by it, 
iiom the moA for did« bafc or braitifli pleafure* 

Dire^«^ Kemwbir bem Cbr^ bimjeif^itftm whembtamt r« 
r^mpr^m Gads Law, M ytt €m$ to vir^ bis rhMtiriag 
m tbi matter ef it^ and t$ bi after^u far fiw^ andfiAUck dc^ 
mH^trgiim efGUs Ji^^Ue. 

FortbbiitdmdtCtrifi moB^efiid^ todffroy tki mtfftkfof^hg 
VnU^ v }ohn 3. 5, t. And the fitft and great work of the De- 
Til was, tp reprefot God as a lyar, and to perfwade En not 
«> beKcn hit ti^r#4tm«r» and to ttU bor^ chttdioii||h fiiB 



••f>mi^fm0tmmmmmmimtmmltmammm^mmi0fmmm 



The Life rf Faitk 3<*f 



fumed, (he (bould noc die. And /though God f$ fmr Jtfptnffd 
with ir, as to foxgivc man the greattft ptrt of the penalty , it 
was by laying it on. his Redeemer 9 and nuking him a &cri- 
iice to his Jullicc : that his Cn^ might openly cbniiite the 
Tempter, and atfart the world, that ISod is yaft^ and that the 
w^Mffes rffi^ is distb^ Rom, 6, aj. ihw^httffnel life h tktgt^ 

efG»d tbrcugbjefui Cl^rifi' 

And he that weil cooiidereth this^that theSon of God woijild 
rather (loop tofkiffcring^and death, than this D.vilsreprpach^ 
of Gods ihreatnings (hould be made trtte^ and than the Joftice 
ofGodagaioft (in (honld not be oianifcfted, will fture never- ^ 
think, that ihhjuftici isany Jijh0cur to the Almighty. 

Dire A 5. Utthu hywruft rftbe tbrtMnngt ^ Ged^ u 
drive yw from fin fem^rt csreful ebedUnee^ mdtebtlfyu4gei$fk 
tbe difeBs ofleve^ m§4 tefettbtm 0gsmfi every temftati9np^ben 
jfeudte sffdultedby it. 

When a tempting bait is fct befoie yoa. fee Hell agatnft if, 
gs well IS Heavcni and fay, Can 1 t^e this cap, this whore, 

this pxeTerthent, this gain of 7''^^^> ^^^^ H-''> ^ ^Y P^^ 
inflead of Heateti ) If men threaten death, impnfonmtaf, or 
any other penalty-, or if lofles or reproaches be Uke by men 
to be made your reward,, remember that God threarncth Hcti» 
and ask whether this be not tbp moit inroHerable (cifi^r- 

And if #ny Antinomian revile yoa for thus doings and fay 
r You (Koiild fet onjy jf rrr Grace before yOu, to keep yoafrom 
finning, and not bell and damnation^ Tell him that it is Cbr\fi^ 
tbe MediatQur of Free Gracs^ which hath fet Hel before you m 
the Scripture) and not >oiir And that you do but cetfider of 
dut which Clnrt^lhath fet there before yoa to be cooiidcrcd of»^ 
Ask them whether it be not God that prepared hell for tht 
pevUandhis Angels, and Chritt himfcif that will adjadge 
•11 impenitent finiicii to. it, Msttb.^'i^ And ask them why- 
Chfifl doth faoftcatalk of it in the GoTpel^ Iddttb. 1 3 . of the 
wermtbdt mvif dyetb^ andtbe fire tbnt never. Jh4t be quencbed^. 
Luke 1$^. a7' Mark 16. 16. John^. 3^.1 Thef. i. S.^.Sec. And 
whethcktliey know wky Feat wu given to nun \ and whi* 
tKet Chrift miftook in all fuch commands, Luki ^ 2. 4- H^%- 
SI. 7. Uib.^.u And^whether God hath made any^patt ofi 
4uiLawstnvain. I*P 3 ^ 



501 Tke Lije of FHtb. 



If they fjyt that the Lmw was n$t wadi f9r # rigife$^ mm$^ 
I Tim. I. p* Tell them that the words irc expounded, Gdt, 
5. .13. Againft fucb there ii no Ljtw. The Law was nor made 
to M^ndtmn and pt^/fi/^ a righteous ni in \ bccjuie he fcjprcd thi 
tkregtHMg of iff and fofdl not under the c^ir^im^riMf. If you 
fpeakofihcLiwcfChrilt, orany Law which fuf^oCth the 
itkb/eA righteous : There is no Law can be flcMded agdinfi fuci 
to rhetr damnation. That there is no Law againfi them is but 
^ asR^iv. 8« 1. Jbenh no cOKiemnMtton to them. And we grant 
alfo, that ia that meafiirc as mens Couh are habituated with 
l»v€ ta Gm/, and dutj^ and l^ictrrdof fin»they need no Lam to urge 
and threaceo them \ . no more than a Mng t^tfi need to have 1 
L#sir to foibid her murdernig her husband, or abuting him. 
Etti withall wc know, that no man on earth is perfeft in (be 
dtpHi of L9V9 \ and rhcfcfore «! need lAtms tndfu^r. 

ll(c all Gods penal Laws to the ends that he appointed thcnii 
to quicken you into your obedience, and retrain you from 
yielding to temptations, and from (Inning, and then your own 
tent fit will reconcile you Co the Wifd^m^ H$limfs^ and hf^ 
ol the Laws. ' I 

Dircd. 6* RimemherthMt #1 Cbr^Unt bdftffkmnfyfrM^ 
their own tenfent^ to^tke tbreats mid funifimtntt of tbe ^offtL 

Though God will punifli (inner s whether ths y cgnjint tr 

not *, and ihough none confent to the exfenthn upon tbemftlfefi 

-^ when it comes to it » yet all that profefi Chriftianity do pro- i 

fcfs their confenr to the condeonnhg^ ar well as to the juftify-^ J 

ing pat of Gods Word. For every Chriftian profefleth his' 

confent to be governed by Chrift i t^d thcf cfore he proftfleth 

his confent to be ^oremed by Cbi ifb Laws : For if Chrifl bt a 

King) he muft have Laws : and if he govern us at all, he go* 

verneth us by Laws. And this is ChriOs Law ^ He tba In- 

" Hevetby Mnduboftized^Jhdllhe^4ved\ Mndbetbit belicveib nti 

jhsUhe ddwned^ Mark 1 6. I6. He that proTcffefh to be gotemtd 

by Ckrifi, profcfltt h his confent to be governed by tbk vefy Ln^ \ 

and therefore he profe(n:th bit confent to bt ddnlnedij ht believt 

not. Chrin told you that you muft confenr roboth parts, oV 

to ntither : and will you grudge at the fevcriry of that .La«f 

i ' which you have profcffcd your Hnfem to t The curfcs of the 

Covenant {Deut. 29. 2 h) were to be repeated to th^ ^tppk 

* of 



:»♦ 






The Life 0f Faith. 303 



of Ifrath tnd they were ezprcny to Czy Awen (o exch of 
rhrm. For Ufe aod dutb were ft C b:fore them \ bUflings ind 
-curfirgs Dtut. ^0.1^19. «nd not Itfe and blfffings alone. 
And fo^he Gofptl which wc are to believe, containech though 
fyJMcip^ty ai)d emintntly the fnwifts % yet feeoHdarily alfo the 
f^rrif mi^fg^of fff I CO impenitent unbtlievcfs. And outc^nfent 
doth fpcak our approbation. 

. Dired. 7. Ofr/rr^ Ut belief if Cbrifts thtegtnings pf dam- 
fkttioH ra impenitent uithelievtrs^ is d rest fart of the C^rifiian 
fkvntg Fdi$b^ dnd tka mben ever i$ if'tyned mth 4 true Uve and 
d4fire sfter hplinefi^ it certMtnlyfTevttb tbat the Promlfes slf§ are 
bjtiieveJ^ tk6¥gh the party tkin\ that he doth n^ believe 
tj^em^ 

Note here i. Thtt I do not fay, that ai betkf ox fear of 
Gods threatningf isfaving Feath. B^f 2. That z\\ faying Faith 
€ontatncth fuch a bcHef ol the thie^nings. ). And that many 
times poor Chtiftians, who belie/e and tremble at the threat- 
niiigs^ do truly believe the PfOmifts, and yetnoiftake, and ve- 
rily thiak that they do not believe thein. 4; But their mi- 
Aike Quay certainly be manifefted, if their Faith do but work 
by a Imn and iifire after belimP^ and the fruitim tf Ged. 

For t. It if evident that the fime C^pel which f^ith; He 
^Mt htlievethfiatbefaved't doth (ay. He that believeth net feai 
hedamted. Therefore the fiime faith believetfi both, 2. It 
is plain that the lame formal obje£k of faith, which is dede^ 
KiN%cJf)f, willbringa man tobebevaonc as well as the other, 
if Ke eqittUy know it to be a divine revelation t Be that be* 
Ucvcth thttAt'that^GUfiUtbietrtie: and then believeth that 
God faith that Metne Believer t peji befavedv muft needs be* 
lieve that tUa framife ie tr^e. And he that underftandeth that 
QiriftCaith, VabdiiveT$fhaUbedamned\ cannot but find alfo 
that he faith. True Believers fiat be faved And if he believe 
iha one, becanfe h is the word of Chrifti he doth (ure believe 
ihe other, becaole it is the word ofChrift.. ^, Yea it is in ma* 
nrtefpedt harder tobelieve Gods threatningf, than hts pro-^ 
^6a i partly becauie fianers are more unwilling that they 
Aould bit true > and they have more enmity to the threatningf-. 
than to the ptomife i and partly becaufe they commonly feign. 
Godto be fuch as they would have him be, Ffal. 50* Ttbon 

tbvufjettfb' 



» r* 



u 



?o4 ^ ^ifr ^f ^^^' 



mughuft Iwds fuck gone gs thy ftlf^&$. And partly bectufe 
G^i Oopintfi being known to be his very eflence, tnd til men 
being apt to |vidge ofGoodncfi, by the meafure of (heir own^ 
interefl, il ii nr more obvious and facil to mans under* 
Aandins, 'to conclude tYMf^mtmifdyii^ than that fnm mt 
4smniT\ and that the feniiitti hiliivm ^t fsvid^ than chat 
the imfenHini utthtUnurs mtm dgmntd: We hear daily how et* 
fdy alrooft all mm we brought to believe thai G^ u ntncifitl i 
and how hud it is to perfwade them (Ahhimmuiig Juftiec 
and (tvifhy. Therefore he that can do the tntritry is not on* 
hkccodothee^«r. 

And indeed it is meer ignorance of the true nntutc of fiuib, 
which maketh thofc whom I am now dcicribing» to think 
that they do not believe Gods Fr$mifis^ when they believe 
his TfcrrntfifNg/. They think that bccaufe they believe not ttutt* 
they them&lvca ue ftrd$mii/jtifiified, and (hall be faved> that 
therefore they brieve not the promife of God •* But this it 
not the retfon » but it is bcaufe you find not the condSirfMi of 
the promiie yet it your iclves» and therefore think that yoa ' 
havenopartinchcbene6ts; But its one thing to doubt of 
your own fimertj^ and another thing to doubt whether the * 
promHeof God be true. SuppoCr that (he Law d6 pardon n 
fellon ifhecanr#«diii #C/rrJ(i and one that is a fetton be in 
»4eubf whether his reading will ktrt or not t this is not to 
ideny belief to the pardoning ad of the Law. Suppofe ono 
promife a yearly fttpcnd to all thtt are of full one md twtaiy 
'years of age, in the Town or Country : To doubt of my ' 
age, is not to doubt of the truth of the promife* 

ObjcA. But do not Froteftdfit Vivinei cmcludi ^pdff^ ^^^ 
fitfifts^ tlui fsving FMtb mt^ h s fgftiemlgr gffikdtimgf 
Cbrffi 0ttdthetr^mifi $0 wrphia, gndni^ only ggimral^fftm f 
Auftf. It is very true i and the dofer that application it the 
better. But the sppUcation which all found Divines fi^ thii 
point J require as mctffdry in Jiving Faitb^ is neither tn gj^ 
fsncf^ nor pir/w«JSpiiihat your oP^h fins are dbrtgdy fsatdmid, 
or that they mrrwifi i^r : But it is i. k belief that dKPso«< 
mife of pardon to all believers, is fo mivirfsl^ tf that it im^- 
tludithyyu ti well u ^fibrr^, and promifcth and offcrcth you 
piidon> and tifciil you will believe in Chr;ft. z* And iris a 



'*''^«Si^gi '^ - 1^ # » ■. , [? ,, • I , r i i W 



^0mmm^mm/bimmm 



TAeLiJi' ofPaHk. ^ 5 05 



cMf/rnr Of mfni^Mf/} of heart fhtt Cbrifi bey$un^ tniywbi bk^ , 
tothcemifpropofed in the Gofpel. 3. Andttit t fraSicjl 
Trw|( in hit iiificiency^ as ^hufhighimfot^httnfy MedidtMr^' 
Ttfoiwm^ tOTCTitur? youT fotds, and all your hopes upon him :' 
Though yet thrpugh yoar ignorance of your fcfirrs, you miy' 
think that you Jh not tbk*thlng in iincerity, which indeed yoa 
da>yeaand mvchfirar (through melancholy or rcmptation^thu 
yoa ncTcr#r#ff do if, andxonfcqucntly never (ball be faved. 

He chat doubreth of his own fal ration, noV becaufe he* 
doubteth of the ttuth of the Gofpd ^ but becaufe he doubreth 
. of the finceriry of his own heart, may be miAaken in himfcif, 
but is not therefore an onbefievcr (as is faid before.) 

If you.^ouId know whether you believe the Trcmifes troly , 
tnf^tt mc thefi! particular queftions : i. Do you belicire that 
God hath promiled thgt aB tryf Bcliivtrs (ball be faved ^ 
ia. Do you believe that ifym grt or fiaU be a trut tditvn^^ 
jm flitll be (avcd ^ |. Do you cbufe or defin God as your on- 
ly happiifefi and tndy to be enjoyed in Heaver,* and Cbrift tt 
the only Medidf^ur to procure it> and his bolji Sflrit as hh . 
Agent in your foub, to (an£K/ie you fiiny to the fmage of 
God ^ Are you truly tpfting thtt thus if (hoiild hi > And if God 
be wiHthg; will not you rtfbfi it ? ' 4; Do you turn away from 
all other waks of felicity, and chufe this atone, to venture all 
your hopes upon, and reiblireto (eck for none hot this; and to' 
Venture all on God and Chtift, though yet you ire untert^in 
of yout (incetity aod faltation i why this makes up tru<j 
living faith. 

' 5* And Iwould further ask you 9 DoyoQ fear damnation^ 
and Gods wrath, or not > If not, what troubleth you ? and 
^hy complain you ^ If you do, tell me then^wncther you dii 
belrwe Goda (hreat^ing, that he that believerh not (hati bd 
damned; ornor> Ifypudo not, what makerb you fear oam* 
intion ? Do you />«r ff,^and nor believe that there \i wf 
ludi'Aiing? ff you do belieire ir, how can you chule but be*^ 
lieve alfb> Xhat every true Believer (hall be faved ? Ii GodI 
rrirr in his T^itriiiffgf,}ind not in his Fnmifrsf ThismuA 
Csrceyoa plainly to confefs, thatj^ di hflitutGod^ Vrdmtffif^ 
[but only doubt of your owni^jfitrit^; and confcqoently of your 
pih$tm \ wkichiimofca^wcakncfii in yout k^r, thn in toot 



*m 



joti Tie Ufi^f^A 



His Pfomtfc^ Gin. )* t)* ftnd bis new^iUzun to man thcre^ 
upon, did chat to the Fatbcrt in foOK degree, whidi his a^ut'^ 
^ncshiiiHontBd f^iriUMmr^ Mdhis B^isiiiH tbetfufm^ doth 
aowtous. 

Hii fiffiB Ohtiknct to the. Lsw i yea to that Li w of Mr- 
A'4ti«fs alfo peculiir to himfclf (which he performed neither 
as Prkft, or Prophet, or &ng» but an fubjcd) was the mt^ 
ritcrkus C0nf$ of chat Cfven$mt and GtiUii which juAifieth us, 
«fld fo of our IttftificacioQ. - And that which is the werifdri^Kr 
€gnft here, is aUo ufually called the mattrUl^ as it is that 
ODattcr ta thing which wrrircit out ]uAificatbni and (ok 
called (W l^huoti^efs it felf* 

Asbewasa Jiicr^ce/orjiff^ he anrwered the end/ of the 
Law whieh we violated, and which condemned as, as well 
as if we bad been all puniOied according to th^ /m/e 
.«(fhe Law t Abd therefore* did thereby (atufic the Lew- 
fiver: and thereby alfo mtrifed out pudon and Juftificatiaa i 
£> that his Oheditnce as Tuch, and his SMSrifUe (ox whole hu» 
m\\i%u&n)kt$fMiisfMOory by anfwering the fmis of the Law» 
Mtc coaiundljr the miritwhvs aup of our JufliHcarioo. 

His N(fw Cfmmfnt (which in Ss^ti/w^is made wvtirii/by our 
ezpreflcd confent) i^tgnm^lgift otitS rf^Uvkn^ otpsrdoft^ 
giTtn freely toaN mankind* on condition tbeywiU belieTe 
and content to it, or accept it ^ Co that it is Gods fgrdMMg 
and sJhpifig infirum§m :. And a// are pardooed by it csji^i* 
tun^fyy and every femUnt Bflu9$r gBusllyaudrejilly, And 
tnis Covenant or Gift is the ctkA of the iorelaid tmrii of 
Chrifi, both founded ai\d ftalcd by hb Uobd, 

As he merit e J this as a mtdistvtg fub'jeQ and f^crifiee^Co as our 
ri^iff hci#ere<^thisfiirrij{c#ofhimfelfto God. 

And as our JCiff^, he being the Law. giver to i be Churchy 
MmAt thisC^rmsifras^hisLaw of graci:, dcicribing the 
terms oCiife and* death: And hc\n^4hc J uJge of tie w^/j^ 
doth by his /MtnMe luftifie and condemn men, asbelievcrs of 
mbelievers, according to this Covenant: And alfoexccuteth 
his leiit€6ce acootdingly f partly in this life, bat fully m the 
bfetocome.) . 

A) our Teacbct^and the Psoph^, or Angel of the Covenant^ 
hadoihidcdansiftsthe Fiches» willi f ad P'9">u^e and 

^ prochioa 



■■ I ^ III I i n 1 ■! I ■■II tmmmtmmtmmmtit^iKm 



The Life of Faith. 309 

procliim ch&s Cbventnt «nd condicionti Pardon ud Jul.iRa« 
cion to the world ^ and [end out his Enobafladours with it to 
hcfcech men in his Name to b^ reconciled to God« and to d^-- 
dare/ yea and by facramehtal jnveftirurc^ to Teal and delivet 
ft pardon and a<3ual Juftification to Believas when they 
ijDnfent. 

And as our Mcdiafuig High Prirfi now in the fiiavint^ he. 
prcicnteth our necefCry, and his own righteouGieflcs and fa^ 
crifice as bit merit f^ /or the continual communication of alf 
this grace^ byhimfctf, as the Head of the Churchy and Ad- 
minillrator of the Covenant. 

So that ChriA doth jufiijie us both as u fitbjeQ meriting^ u t. 
ficrifiu mfitmg^ as t Prir/f tfftrn^ that ficrijici *» as a King 
lAually making the J^^yiig JLrip, or ena^ng ■% general 
P^rden » as t King ftentetfiisSy and executively jufiTfying \ as a^ 
Prophet or Angel of the Covenant prawM/j^^rfirg it^ as Kutg^ 
and Frpfhef^ and friefi^ eUUvering a feakd Pardon by his Mef- 
fengersi And as thePrieft, Head and 'AdminifiraHor cewmu^ 
nicdting this with the reft of his benctits. Bf which you may 
fee in what refpcdl Chrift muft be believed in to Juftificatibn^ 
if Juftify ing Faith were fas it if not )only the receiving him ar 
our ]uftiHer : It would nor be the receiving* him as in one 
' parr of his office only* 

Dired. 3. VdderfidndrigbtfyhoiP faritisthatbijigbte^ 
mifnefi ef Chrift bimfelf is nude vuriy or im^ed t§ Mr, anaheti^ 
fdr net, 

. There are moft vehement controversies to this day, abour 
fke Imfutation of Chrifis Rigbteoufnefi\ in which I know not 
well which of the extreatns are in the greater errour, thofc 
that plead for it in the miftaken ienfi, or thoft that plead' 
ag^inQ it in thefober and right fenfe : Bat I make no doubt 
but thcfmre both of them ^imnj^/r, as plainly fubverting the 
fbundttion bf our faith : And yet I dd liot think that thef 
will prove MQually damningtotWc Authors, becanfe I beFievr 
that chey mifunderftand their adveriarief»>nd do not well tm^ 
desftand thcmfclves, and' that they digejl net^ mApd&ife noT 
what they plead for, but digeftand pradife thattruth whi4l 
they dodf iiialty fubvcrt, not knowing the contrariety*) whidt 
ktiiiCikmiW they would RAOttnce the cnoufi an* not Ai 






310 The Life 9f Faitk. 



tiruth. And t think that miny a one ibit tiw$ c6ntnAi6tcxh 
fvnismcntMtt^ may be favcd. 

iSomc thcfc be (bcfides the AntinoD^ians) that h#ld chat 
Chrift did fiffcBty 9hey and fgtiifit (not in the naturMl^ bat) 
in the €ivU ox ligalfcrf$n o( etch Rnntt that is ckSt {itptc- 
fenting and bearing as many diftiisA pcrfbns as are cicd) 
fo fully as that God doth repute every EUct pcrfon for 
f^y others, every Believer) (.0 be one that in La^ ftafe, did 
ferfeWy obey and fatitfie Juftia himfetf *, and fo impiueth 
ChriftsRighteounicrs and /^tisfadioif to us» as that ^hich (vas 
Tifutatively ox le^^Vy of out twn ferfottngnce^ and Co is purs^ 
not on!;jr in its 'jfrf^i, but in itfelf. 

, Others (ciing the pernicious confcquenccs olf this opinton^ • 
deny ^ iwptted Rigbtetptfnefs of ChtiA to u$^ and write maiiy. 
vcprbachfui volumes agiirrfiit f^syou miy teein 7^^;r^i7;rs 
laA works, and Dr.GeV^ and Pdrker agatofl the Af&tid>ly, and 
abundicce more. J , 

The truth is, ChriA mrnWand [Atisfird fox us in &!tferftfn 
of a MediMtor : But this MedUi^r was the Head and Kp«r of all 
telievers^ and the fccond Adam^ the fountain of fpiritual hfc * 
and the Surety of the ^cw Covenant, Heh. 7. 22. i Cor. 15,. 
32,45. and did alf'this in the nature oiman^ and for the fake 
and benefit of man ; fuflfcring, that we might «ot fuffcr darn- 
nation, bat not obeying that we might not obey « bat fuffcr* 
ing and obeying that our Ghful imjperlfcdton of obedience 
nught not be our ruine, and our pcrfeA obedience might not 
be neccflary to our own JoAilfication or Silvation^but that God 
might for the Ake and ohei it of this his perfeS cbedience and 
fatiefaShfif forgive all our fins, and adopt us for his Sons, and 
give As his holy Spirit) and giori£e us for ever » fo that Chrifts 
Kighteoufne6,bocba(#^iiiifi4/andjSitAr/40«i7, is our$, in. the 
eg^eSs otii in theihielyes, arid ours rehihefy f$r thefe efeds^ 
(b tiff as 10 be purpofeiy gl^en/ar us to that end » but notavrf 
initfilffimplj^ eras ifwe were reputed the legal performers 
Qur (elves, or might be faid in Law Icnie, or by divine cftimi* 
uonorinapuution, to have oar felvcs in and by Qirtft fmU 
l^cd the Law, and fuQtf c4 for Mr not fulfilting i| f which is 
9 iontradifiion J 

. . A| hi that 9%ik Itf ^pt ict^ and by (bme merifbiitfin itil^ 

dmh 



n^ i^itfF0ithr 511 



4m\k tt!k%tmk •caftiTC) or purdiart pardon for a traitor^ dpch 
{ivc the 191999 and liaf rit m it /^/^ to toe friwce, and npt to the 
C4ftiil^ot 7k4fitar hiwfc^t (h^ntycM (aw it, nor ever htd 

{uTPprincy^intlif ^hingUjclfO ^^^ ^ ir/ivfr^c< is the ?r^ 
, fneu, aii4 not the Ffiii^r^i v ^nd therefore it is (ivcn to tlic 
Frifintr^ as t« the /jfrfis, though not in it (lift in that it was 
ghren/or ibiir* 

And bccatife Chiifl fu/Tcred what wc (hould have fuiiercd 
fat to the vabu) to Urc us from fuficriog, and our Gtis were 
f he caufe of our guilt of pttniflinxnt, z^d io the remote caufe 
of the fuiferiogs of Cbritt f biiQivn (ponfion b jog the nearer 
caufej therefore it ma) be faid fiuly that ChtiA did noconhr 
ruflEcrforouririif^r, butiitour|ir#Jlor))i4^r9 ai^din a larger 
and leGftii^iiid ptopei fenff , that he pfSfncdin the pstCom 
qikfiMMor^ and as ORF to If hop Mir jiif 4 wftrcimfutid-^ mfvor 
ingnqmoffih^i tbut Hf foflfcacd^.o^c that by his owiic(^* 
(eat OQtUrtopk to (\3^ fpr the pcr&fia of fumfrs, an4 th|^ 
as (iich an unJ^rtshsr pnly he fuflcre^ v and that thus our. i|Of 

were imputed to iMm (9QtJ^<ll<»P^^'^ asifhewcreinLitW 
fenfethecMfffftr^rofthem, or p0//i^k^by them, or by Qod 

dfrvwrdfocoti^vehcambul^ a^tp^tt(e ^fftSsy tharjS|ibi(^* 

feting i 4n that ihcy W9r« ^ •caffiiti, ^nd the fe!«o{eor 41^ 

/HWfiJcsf^ of his fuuSefingft if ^ifSij^tMii/iff/i is impated to 

ur, as the ineritorip^s caufe qf pur Pardon an^ JuQiiication. 

Bttt hecoultf oot \» faid no ppt in fo large a (anfe as thii, 
to have ofcrjf^i^ ipourAetd (f q^fideiing it as o&r^i^^ otMir 
n$fif bift 9Qly 4; fltirtt) b$caufip he did it not that w^ might 
Slot ^faiey, bat that w^ might noijljfi^r for ^i/^^ 

More of this will follow in the pext Chapter. 

Dire^. 4. Viiitr^md mil 9ht$ guilt it it tbdt Cbriji doth 
remit in nrr Jvfiifi^^tiim i mt tkt guilt of thfaO^ uar cf the 
SMuHimitj^lf^ hitih$ffsU^{fmJhmitfti mfdQftki fault ^9$lyff 
ftrMsiiisibi €0uf$ $f w$Mb M4f9mifimpf* 

I. ThfgfV(frffdOy i%it\ ihf usliiy 01 truth of this ^h^rgc; 
that f^k 4 f^ meRicr 9m$tfd: fofsr it is but Pbj^c4lly 
CinGd^rcd, and wottldiK>teoi|ie ipto /r^e/confidera ion*^f ic 
i| apt for thfi follf^wjiag rr/^ii^of it. 
' ?• Tli^ |«<'* ql faulty ffiuus €Hfi^^ is tl\f jcaUty ^f \jiit 
charge (^or Ihe foundation of it in us) that we are the ccn^j 
g .r . wiU(rs 




Tie Ufe^0f Faith. 



mbtiti or ^mttns oi fack in gBkn ci/firmryutk$ Lmw^ or 
chat OUT «S or tmiff($u was really a trime or fmdt. 

3. The guilt ff funijhmefA^ re^ut f«/f*, vttad ptnsm^i$ 
the foundation of thw charge, that we tffc >K ^^"^^ l^^ wfric* 
^^H judge fir, evniff^nMi^ or aWrgrrf It fumf^mtud (ot it is 
9vr right) forthelmsfocofuniitted. ' 

Mow Chtift doth not by jyfiifj^g ^h ^^ partfofting u%, make 
us either to be fuch as really did not do ihcfsB\ or fudi as 
did not a culfMe hSt ; na nor fuch as did not defifpi damna- 
tion, or to whom it wms tut dm hytht fiiil Law alone -, but 
to be fuch who arc not now at all emd$ninMM for it, becaufe 
the nrw Lsw which we muft ht)udgfd by, dotli ^phu us, (^ 
f&rghing us i not making the fmt^ no f^uli^ nor wifiiig Ood 
to think that Chrifl committed iij and not wf ^ or to dkcm 
us to be fuch asnrret did commit it* but remitting the ^* 
ffjjlbftfffr,and that Atmeft of fntJf kmiut wtdMigHkn to i t^whicft 
did btforcrefiilt from the fmttwd Lgm together \ and fo the 
fgHlt it fclf is remitted as it is iht fwnd^'tm from whence that 
bbligttion to punifllnnent Tefulteth,itfpe4ive)y,but not finxply, 
Bor as a /^irft in it felf at all 

When I Ay the pmlfimem tud the dmmp t)f it to as, is fw* 
ghen^ I mean not only the paniOiment otftnfh^ but of/t/f aU 
fb : nor only the otatPard part, whkh is executed by crea^ 
eores, but efpeciafiy thefirftand great penalty^ of Godsowi 
difflfMfure with the perfon, and the withdrawing of his Spirit 
ind coniplacential lo?e, and that which we may impropeiiy 
call, tk MigMtion in JnHict to condemn the finntr . There was 
. upcmGod, before Chrifts'fatisfadkton and imr title to him; 
that which we may fo call a UgM or nUtipt obligMtiom on iStd 
to ponifli us, becaufe e1f< he ihoold have done ieontrary 10 
the due endf of Goyemmenf, and To contrary to the tf^tfd^^ 
and JvfticicfM Govern0ur^ which is not conltftcnt with bis 
perfedion. But now the tnds of Oovrntmem are fo anfwercd 
and prorided for, that there ii m fuch ol^ligMtiin on God to 
ponilh us, but hci^Mj remit it without any difiionoor at ill \ 
fiay, with the komnr of his t^tfdomnndjt^icf. We arc now 
tmnondimiMdi, nit pondimnMe^ though we an finmrs. H 
Judgement we ssmfl confcfs the latter^ and deny ibctwsnai 
•nly. . ' 

Bin*. 



TA»%>)»V/y>W.^^g 



mtUmmmmtmtemmBftmipsmtmtmmmmmtmx^L^ 



fdixh U Ckrifl) tnd all thtt wtMt btf^nV^ If^fi'^^ka H0t- 
f9MM^««^>fti iUtfiefit%ilty^iMirW9'^l^ififif'9tlk^'Hit^ 

C4tiw. This ti rufficiently Of»ia4lkhH I likrifie ^lifot*) 
lt^]iel»el)ii'()W art t»»> «« t'o -jifft- i oi ll.lmir. flii/ij/ul^l 

Prmiife. .Knr.^iiavh > .w.;i 

teiott than the Pr«t*i/2 dotifetAnSkH^: iF(^!il 'ifObAi^fclHlbn^ 

Jeinned : And we kwiw 'mI^ l«»<>fcf^,q-Wll<^uGi«'<Win 
ptk'^Jvf ,innnvoD jo a'l.tnoi*? io bicw srino X'lifiT .t» 

.). How dcepli^Chnft huh enaigcd hiaiMf i6lh#Nr>ft)4- 

<iqiy<iito 4bo<«fiMriUbaH»aii«£4<9 Mril<i«#HbvM« to- 
1q R r W4t4k 




n 



<■!■ «« 



314 TAr Lift 0f 



wardi oof Ciivttkoo u he hath done, H<-K 8, & 9. 

4« Tbat it It hit vciy 9^04 and undeiUki^g, which there- 
foft he canooc poffibly nc^k^, Xm^ 19. io. 6c a. 11. JiAn 

^. That God the Father himfdf did giirehim to as, and 
gppoint him fo this Ci?iagt>fit:ei J^^n 3- 16, 18 ABt 5.91. 
ft ly ^9- Y^ ^*^ "'^ MC^f/}rrc«iiciiiiig thiwwUtim^him' 
ftlU m»timpin'utit$tbimtbeir%r€^^s,iCot.$. 18, 19. And 
Ood m #it# fciiffjiii Ct^(><) df^rifictf^fim) for iriirfo i(ife# 
fft»/fN, tb4t iv^e nii^Jbf ^1 tn^di f (v fi^imfufs $f God in Urn 
(cbaCsSf migkxbetb(fMick^itifiMM€0tiG:is mt^cHful Ji4^% 
tsChfidwasothis ftn^l Juftict\ and this hya rigktcmtfiitft 
mvm us by God himielf^ and purchtfed or merited for us by 
Cbf ift, ^ C^^* S* ^ ^' y^' ^^^ ^ rcac wed in hohnels and tigh^ 
teoufneft according to his Image. 

^. That now it is become the very intnifi o( God, ind of 
}efuiChKifthimfclfco juftifie uf> as ever he would norlofe 
euhcr the (]iory of his grace^j or the obedience andfuff.iing 
which hehathperLroKd, I/a.%i,i9. Rm. 5.12^1 ^^iS^ipj&c. 
R#i«.4.thrdughowt. 

7. Confider the mafmfs of the Pfr/Wi of Chiift, both to the 
F4fW and (oasH^^. i^& &|& 3. 

8. Think of the perfedion of his facrifice and necit^ tct oat 
throughout the Epiftlc to the Htbrtms. 

9. Think ofthe word of Promife orCoveiutir, which he 
hath made, and (caled and fwo^o, Htk. 6^1 7;^ 18. Tvus u i. 

M. Think of the great feal ofthe Spirit, which is moiC 
than a Piomife, even an <i<riie/l, which is a certain degree o( 
poflcflion.and is an txtctam pardon (as after (hall be declared) 
Ktw. 8. 15, !<• G4L 4. 6. 

1 1« Remember that Gods own }ufticc is now engsged for 
, our ]uflifiGation» in theft two refpeds convmd: 1. Bccanfe 
•f the fuhtcff of the mesits and fatiffii^fekm of Girift : 1. iknd 
becaufc of his rff/fSfty which mufiliiKit his promife, and his 
gpTcrning or dcfiributjve Juftioe, which mufi, >udge men ac- 
cording to hti own Law of Grace, and moft give men that 
ffhich he himitlf hath made theit right, a Ziiit. 4. 7, 8. i J^kn 
f . f , i«, 1 1, i;i. 
la. LaAlff . Think of. ibc many miHions now in Hcavoi^ 

9l 



ttUmmtmammm^tmmtammmikmitm 



■^»*4MWh^iM*«WiWkM«^MitaiWWM^>a«i*a»* 



Tie Lift cf Pai$k» ^Ij 

of whom many were greater (inners chan yotti aid n« one 
of them ((trc Chrifl^ eame thither by the way of innoccncy 
and legal Jufttficatioii t There are no Siinta in Heaven that 
were not redeemed from the eapttvity of the Devil, and )ufli- 
fied by the way of pudonirg graee, and were not once the ^ 
heirs of death, Jdku 5. 3, 5. Rm. 3, A: 4. . 

Qpon thcfe confiderations eruft youi (elves conidently on 
the grace oi Chrift, and take all your fins bat ^% theadvan^^ 
tagtsofhisgnce. 

PireA. f. Remtmbn tha tbert h fimewbitr $m yvur tma 
parts t0 be d^nf^ f^r the cmtinuin^ ms wtU 4s fn the btghuitig ^ 
your Jyfiifiejthn » ytM f^mewhgt mpre thgn f^r the brginmng v 
even the faithful ks^^H ^y^^ bMftifm^l Cove^iMHt^ in thf ejfem- 
tiaUefhy nird Wfi thmyeubgve ce^.t'muMl need ef Cbrift^ t$ 
efiutinue y9vr Jnftificatm. 

Vbai^iiAeJufiificatHntoht one inftantankve t6t of God, 
whicfi IS never afterwards to be done : And fo it is,if we meaa 
only ihe ttiA mskpigrjbim rigbtum whe nc^f tmrigbtecms : (As 
the fir ft making ot the world, and not the continoancc cf it^ 
is calk d Crr^if^if :) but this is but about the Mine ; For the. 
thing iffetf^ nodoubtbur that C0S¥»4mrwhkhArft jurtified 
us, dothe»Mfiirtfrtofi(/fj/EeaSi and if the cior/f (hould ceafe^ 
the ijffff would ceafe. And he that nquirrth no ^OiOil ^e* ' 
dienee^ as (he condition of our legun JuOilicitidn, dorii re- 
quire both :he centinuunce fffsitb^ and MQusi fine ere obedience^ 
as the condition of centinuing^ or n0t lefing our ] 4ftifioiri(n», (as 
Vdvenenty Btrgivs^ Blitnl{^ &e. have weU opened, and I havt 
ctftwhere proved atl rge.^ AsAfjsrrtW6irygiv6fh riclctacon- 
|iigal priviLdges^o the wife i but ceijitgal fidelity and perfor- 
mance of the t flenrtals of the coitradis neceifary to canrin* t 
them. Therefore labour to ke^ up your fa^th, and to nhid$ 
in Chrift, and he in you, and to brir^ forth ftutf, l\ ft yc be 
branches withered, and for the Hrci fehMi^. 2i3)7)'S,9^ 
6ec. " . ' , . . 

And upon the former mifrpprchenfiati) the fame peifbns dn 
look upon al) fhe faith which they excrdfe through thcit 
lives, aftetthefirftinflantatiousat^i as no juftifying bith ac , 
M (\M only a faich of the fame kind) but ta what uft they 
hardly know. Yea they look upon Chrift himfclf* as tf.thef 

Rr % had 



1 




mmmtmmmmtm 



r/Hrti>»y»Tgtf#&g 



ClMraiuftbHnraBfi*A<3iU>««liiws«C]l (Alo(M0il>lOtr|%>hiHk 

lion, C./. 1. 23. I JtV* ;if**«a«'. J..^..f ^4i^- ,4(tf4*(>.kl{ift<{ 

J|fliatitx«i*J«T) nT-o) J-oy ^'in^ ?. on«i3'n')-«o^ il»ri: n qli 
'iS)itMAr:ite.iti4ici|t4lifMlf «tfi>trHk flk^^in *iMgki^ 
httb nitd 0f iLrtntwtd pardon in CbrHi: tnd tkfh^9\44^ti{gti 

kM/f^mt tki^ftn(^^fA>dtttttft(tmfMi4<(^if^'nm^. IJ(fStff MAf 

ii in tiK forcrccitcd Frtmifts; aad m alk.tbqifit|jkff^l^ <ifi£|ctifiate 
^hiainlHai thacdesihiUs^ ««g^io(iifl^>«iaa «alltif uMsk 

fimiimiMfyitfdtdMiii^ftk bimli0fif«/t^tAi**^fx»M't*^f''^ 

dttk Hfilue mM^f0fhkiia«fifn,,W{tdmm^mii4Jki^^ 
#«.: Remit S,iixjfl«l%i«^4«6i'li8- iiSp))t)tl<lM/>i«>&^J^'AH^1<^ 

DiNd. IS. Rtmcmker^tktt though unkpMfHinfirmituttfilf 



"^Sf>iWi«^5*-v/!*.r 







Shiirfri W-y*'^'"*-'*' ^W*! k» Jh teen . .ii»U< 
mMiS «tf ht p?.,.ni dod Dot to t.krtiJ|S|»»6fp |,i*,i„< 

i^l^ri Wi^ut^MiDlllmilhfinMii^alK 



r!B.ti'' j.n«!rsih«w«jt4.r.".rt :- , „„ 

Pjyi-J' . ,,-l(>!'«^yfi'il(wio|K*rtlMitDnlr 

Jt'lS''V'l'«'il'?A^«3'OT!4l»«flfi«hlt«(bi<).gi|>««n»i. 

S%'f('.l',°li°.w¥«« ^llt^«!o^I4«l1^(•^Wlll■tJ^rf»«s^ «»* 

.JmfPfP^iitfltitKiSti) lml.4gl«»^i«ii9io(Jilu«jiM* 
.vO I R f 3 and t 



riaMMa 



^ 




Tie Lijt >f FMitk, 



* I "^ 



ind Rfpeitt0HCf^ which babimatly he hath ilicady. Bot the 
ttnknowii ctfours and faults of fuch godly pcrfons ate pir* 
doned even without that gQwsl nfentgnct : and infirmities, 
wiihouf foffaking of the fin ovcrcom ngly in pradi^c. And 
fecTciyoncliverhanddycth, in fome drgrcc of fiiiful dcfe« 
.iitvcncfs and omiflion, of his love to Qod, and truft, and hop€^ 
and zeal, and di:firc» and love to men, and cart of his duty, 
and waichfulecfs, and fervency in prayci, tneditation,&r. And 
in Tome degree of iinfiil diforder in our ill governed (houghts, 
and word«, and atfedions, or piflions, and aftions t we are 
never tinkfs (ill we die. 

OiKdk. 13. Ktmett^if that yomtmifiHeitbttthihl^thgi every 
fin whi^k is 4 CMi/i<fRef€iit0nce^ if a fificient regfom for y$u H 
40ibtefyiUf frefint Jf#f# $fjw^ificatipn'j nor yet th^ m )!« 
CM hefo g/rM d$$obed nectffkry cstife •fdokbtiifg. 

If rvcry fin (hould make us doubc of our Jufiificarion, then 
aH aun muA alwaics doubt : And then it nuA be bccaufe no 
finisconfifient wi(h/Fifr#r«ry, and the kpowlejge of finaerttyr 
which is apparently falie. 

If no fin ihould eaufeour doubting, then there is no fin 
which is not confificnt both with fincerity^ and with the 
kpovfleJgt of it \ which is as falft, and much itoorc dangerous 
CO hold, u There are many fins that are utteily inconfiftrnt 
with true godliccfs \ ocherwife the godly were ungodly, and 
as bad as otheis : And if you fay r hat ro godly man commit- 
eth theft, it is true \ and thcrefoie it is true that he that cotsi« 
snitteth (hem, is not a god'y man, or juftified. And how Ihill 
a man know his epdlinefs, but by his life as the produd ofhis 
inward graces > Ic is argping fr* m an uncertainty againft t 
certainty, to fiy, lamjuflifiedand godly, and therefore ny 
wilful fins of drunkennels, fornication, oppreffion, lying, ma- 
Iw, tec. ate confiOfnt wirh Juftification : j;nd it is arguing 
from a certain truth, againflad ub'ed filfhood, to (ay. Hive 
in ordinary, wilfuI, heinous fin v therefore I am not jufiificd 
©r fincere, fi/if/ 5. 5, 6. Fot this yt hpow, thai m whorc^ 
mnffty nor unclean ftrf n, isor covetotes men, who is an lilater^ 
hath any inheritance in the KingJom ofChrhlt^ and $[ GoJ. Let 
no man deceive ym mth vain words i for teeauje of th.fe things 
0fmHh the wrath of God oofon the ehildren •/ difihdUnat^ 

1 Cor, 



Tie life tf Fditb, j 1 9 



. , a,i I W ^. 



iCor. 6 p, 10. Knnwyemt pbattke unrightecuf JUallndt in- 
keritiheKmgdomofGidf Be not deceived y neither ferjtiestifs^ 
wrid^Uten^ncr sdulteterj^ nor effemiMMte^ n9r ghufers ef^bem* 
f^tves mth mankind^ nor thieves^ n^r covetous . n ^r drunkjtrds^ nor 
reviteri^ nor tntortionen^ ffiull inherit the Kingdom of God. And 
fuch werefoime of you i Ifutye are wjfied^ hutyearefkftBi^ed, ht 
ye dteji^ifiidy &e. 

Rom.S> i« 1}. 7here is n$ condemrnnion to them ehst gr$ 
in Cbrifi J^^^ ^bo t^gO^n^ after the fljh^ hit after the Spirit, 
jfyi live after the fltjh^ ye JhaS di ^&c. Gil. 5 Zo, 21, at, 

a. And ch:reueiiiiny (Inswhichconfifl with true grace. 
ivhich will not coniifi with th^ ajfurance of its (inccrity. And 
chat I. From the niture of the things v becaufe the Icaft de- 
gree ofgrace con junft with, and clouded hyfhcgreateft de- 
gree af fin which miy conHA with it, is not difccrnable to 
fo him that hith it ; He that is (o very near a ftate of death, 
and (b ?cry /i l;e to an unjuftified perfon, can never be fare, in 
chat cafe, that he is )uft ficd. a. And alfo God in Wifdom and. 
JuAice will have it (o > that fin nruy not be encottriged, nor 
p:efuoEiptioa cherifhcd, nor the comfors^rhich are the re- 
ward of an obedient chi]d> be caA away, on an uncapible 
child in his Aubborn difbbedicocr, ffal. 5.1 . & ^2. & 77. 

Thcfcfoic for a man that liveih In grof fin.ro fay thit he is ^ 
lure that he is )uAificd, and therefore no Gn (hall make him 
qucA^on it > is but to believe the Antinomian Devil transform- 
ing himfelf into an Angel of Ltght.and his MniAlrs when they 
call themfelves the Mimfiers of Right epufnefi i and to deny be* 
lief to the Spirit of Holinefi and Truth. And it a true Be* 
lie vet (hould come vrry near fuch aAate of death, common 
fcafbn, and the due care of his own foul, obligr h him to be 
fufpicioas of himfelf, and Co fear the worA, till he haft mada . 
Areofbetter, Hrfi.tf.8c3.10. Htb.^.iM 12)13,14. i Cor.io^. 

DireA. 14. Let n^ thi ferfvafion that you are jufi^td^ 
makf yotf more fecurt and bold infmaing^ but more tohateit^ as. 
iontrarytptheendsefjnfiificaxion^ and to the love which freely^ 
jufiificd you. 

ii is a great mark of diffi:rence between true affnranct^ andi 

biita^ 



SMZ 



~ 'iuiiklirW 



^wm 



m 



Ihti. remmhertbatMUcinftt, tbdi 



■11^^^ 




iTi^niift 



;b,TA 



.'iT l-s^il-aiit-H \(: Jiilq? i(^> o-i-il 



cr-j-.n-i .ri'iiSl:^ :'-fl» f'au') t*m '(.'w am. ; b.'uo^O t.*. 
st'i.i: 3*. • •-'. J' I -■1" *•■ !."'7iiul 01 bf!« ,l''1iT''i.'t lo I. O'ii^l-l 



16 t^ ill-i :! ^^ 



f;.M'' ■i-'iw if', '-.'t -1 Visa ,Mi';*-,>^iV-^^', iVr.i*il'.l'<ia'''.'" ' 



I 

CHAP. viir. 

• • •. ■ 

hi ^nUiau ^ iingntut Emurs iHtStd^ whhh hnJit tU 
m§rl^^ $f Fgiik shout mtr Jt^iftc^tUn » Mi tit cmlf4ry 
truths afferttd. 



THcre is (b much iu(\ Mi controf ttfie rtiftd here to Uind 
the eyes of cbe ^rtak^ tnd to hinder the life of Faith \ tD4 
lb auch fx>iion ftr ved up under the nantf of JuAifiMCiott 
mi Free Gnce» thir I flioQld be uii&ithfiil if I (bftuld not dlif> 
coreiit, either through (nt of oAbidiog the guiityi or of 
wntfin% them that ted rather YOtfare upon dccait, than tif « 
IMI controTerGe. And we ate sow fo fixtificd againft the 
f^ijlf and StciniM exfrcaim ^ md thoft who ml am mm dt- 
rechng to Ihi hy Fsitk^ are Co fettled ifainft them» that t 
chink it more neccffary (having not letfiire for both, ani 
hating done it herecofbre in my Gnfiflm) to open at tbit 
time the method of falfedoftrina on the other extream»which 
for .the moft part it it which eonftituteth Antlnomtanifii^ 
though fome of them are maintained by othert . 

And I will firfi name each cROor^ end then Wiih it, the 
eoa^ery tnth. 

&rour r. Ckri^$ f§4ftringWM$ estifcdby thifimjifmiii^m 
tU ^^iimtrHoritmcMufi^ $r is thty tifutiyfgy^ m trnprni 
u bim^ or ^ing 9n him; fa^t ttily if rfcr EM tkt$ fifgi If 

Contr. Hi fins 9f jatim mignksisi im^anifd^ imaftth^r^ 
jiOiins ifGnsie^ wb$fi fsrim it nat tf^ii m th§ €§n^tiimU 
Otmmr, dUf tyi m Cerfjl gs thi affumd imifi •/ km pfif^ 
mg$. 

8ce ]tl»M I. «f. % Car. 5. it , if* ae. ]<^ j- 16, 17, 18,1^. 
HA,2,f. BTftoi.a.4f5,£. i]tlm3.i. iTiar.4.10. aftt.a.t* 
$ce P<r<w in hi* lUmtm i &Tm^ mmi. & tBi f*fimy(ky^ 
ing as mvcbi tod Atf^M^ Duvtimtt VtUsm, TttlMm 
VfHt^ &s. ptOTidg it. 

Enoot a. (Ar^ 4idi«thftrf«aiyiitft mi idftfuikt fd^ 



V. 



<•: 



jafl Tie Lif^ if f ^*- 



^mi0KdfifJiak^liHtp. Md by famfMBiM^ kf^imfutcdHm^ 
mthifu^futmts, asifmiemrfftva hgddsmii^ mnd (vftrtd 
H : mthyMgfirr inuiiknin tb$ 4f^Qs^ bm bfthk ftfiU vm- 

paMiimmhfilf. 

Goner* 1b$ 0$mrsfy Trutb ii it Urge opened bifon, tnd in 
my cn^ifi$m. 

ChiiBs iac sbdion, and the neric of his whole obrdience,!! 
•8 cffc^uil for oar pardon, jaltification tnd CilVAUim, as if 
Believcii ih oafelvei had perfof med sc t and it ii imputed to 
chcro, in that ic was done foi (heir fskcs^ and fuffcted in their 
ftead» and (he ffuiis of it by t free Corenaitt or donation 
ginn (hem. But i. God is not naiflaken, to judge that w« 
obeyed or (wfiered when we did not. a. God is no lyar, to 
py, we did it, when he knowccb tbat we did it nor. j. \i we 
weie NPt tbt Mff$¥$ endpifrrreri, ic is not f»|Mt/r that we (hould 
be cntiie the mAHtslpibpQi of the Accidtms of anod\cis body, 
by any putatipn, eftinution of tnif judging wbatfue vcr ^ w 
nor by any d$nmim neither. It is t comradsAion, end theie* 
itt in rmpoffibility that the fitme individual JQwu andF^« 
/iffii, of whiehOvrtfts humane neture was the agent and Tub* 
)ciSt (o many hundred yeaie ago, end htve rhemfclf es now oo 
cxAcQce, ftiould in t^rfl«/r/«ri, I fay, in tbtmfilvcs^ he miit 
youis now, and you be the fubjedt of the fAWe accidenci. 
4. Therefore they an no other wife be given to us,- but i. By 
^ triii iftimaii$m of the rtdfrns why Qirift underwent them, 
viz. for out fakes as aforefaid. a. And by t d^ndtknotxhc 
tffi€t$ ox fruits of theiQ,v/£.f ^riwoig, and ju/tQ^in^, and ptvhg 
us by them (on the teims cholenby the Donor him&if, and 
put into bis Tcftsmem or Corenanr) as ecttainly f but not in 
the fiime manner J| as if we had done and ruffired tbeoa our 
felves. 5. If ChriA had fuflfered tns«r ftrfm reputacirely in 
aH refpcdis, his fuCrings would nor mM t edeaned us t Be- 
^ufe we aseintte worms, and our fiifttiflfi for fo (hort a 
rime, would not have been accepted inAead oif Hell fiiileringf- 
Bnt the perfbn of the Meditator made them valuable, tf. God 
■ever made any fitch Covenant with us[[ttMt be will juftifie us^ 
and ule us juft as he would have done, if we had olir ielvcs 
|MMUy obeyed and latisfied.3 They that take on them to 
iKitfiicb a Pifiiftj A«ftiec thst n^ wiTe wan enmiiie it. 

7. Go4 






^^mmmimi^ 



Tbt Life tf Paitk. jag 



. 7. God h»lb both by hit Cwtn^m , ai]<l his fiPM^i cvct 
fittoc tuefi/rritrhtldpialphi and' hith not Anliwitbm n lie 
Would tiift dccie» if wc hid been theTeput((diPvnr and Af- 
/rr^fi ofit aU our filfci. For he bath made empeygncgx/thc 
Umepts^ by a pardoning and }iifiiff ing Law^ t>r Frpmife \ and 
he giveth ui adiitioaal pardon of renewed fmi as vre a^ them, 
nnd he adderh tbresHiings inhii Lrar or Covenant t and he in- 
Hi&cthftifalties \ jrca lotat chat are very grierour, even chc 
with-holdingofmudiofhia Spirits help and grace -> all which 
ure inconfiftent wich that conce it % nor woold he £> have ufti 
iis,if«rehadbeeopeffcdIy ihnocenr, and had fully fatiiiied 
for our fint our fcl ves. S» AH men would have had fnftm 
f^fpp9n if Cj/ory, if God had fo reputed us lhep«rfrcr mtriters 
Of ic. For his Judica would no mote have dd^itmcyt* 
ward, thtit ifmyf^ir. 9. All chat are faved wouM haver^^ 
Jkgrttt cfk$linefi and b^ffimfs^ as well as of rigfntoufnefs^ be* 
caufe all would equally be reputed the ptrftftfutfitKYs of tht 
Law. Atid as no penalty could evu be juftly infttfted on 
f hem here « (b no degree of gtory could be deoyd thnn here- 
after lor theit fin, or for want of perfeA righfeojfncfs. ro. Tha 
opinion of this kind of imputation^ is a moft evident cnnfra* 
diAiOn in ic Iclf. For he that is imputatively a i^i^n ftr 
^bii$miifim^ is therein fuppoi^d to ba a firnier ; And he (hit 
i% imputatively a fetfea ikmeent futflierofAi Lnw^ is thereby 
fuppoied to need no iatisfadion to jafticefbr hifs fla, as bring - 
imputitively no (inner. 1 1 . By diis all ^ Chrifls facriftce and* 
Citisfidlon is niada a work of needlels fupererripfgatiotti yea 
un j tift, or rather impoflibTe. For if we pcrfeAly obff ed in 
him, he could not fuffcr for our difobedience. 11. Hereby 
pirdon of fin is utterly denycdi for he that ts reputatlvely n# 
finner, hath no fin to pardon* 

. ,l\ they fay that God did fi rft ifupaiu the fdt»f£tfhn fat fin, 
then there wss no roam after for the imputation of peifeift « 

obedience. We cannot feign God to receive aH4he debt. Of 

' BofliA alhhe penalty^ and then to fay, now Iwilt efttrem thea 
one that never didft dcferve it. 
If ihey fay that he doth neither impute the Aidtencif or chc 

/^mag to us fiai^ly* and to all eifeds, bat tn t^wtifw ad bn^ 
iu ^i€HndmB mni only \ fo that wa ibslUi be pardoned foe hia 

Sf» faff.rinfc 



J 24 rtg Uje of 



i*MtfH 



jutpt 



fuHciing, tnd then jadged worthy of Heaven for his obc* 
dicaoe : this is but to come up towiids the truth before yoa 
are aware, and to confcfi that neither of them is giveq us m 
iifilf^ but in the efntSj at bciog it fdf paid to God co pro- 
cure thoTe iffcAu 

But wi(hall) the matter mud be vindicitcd from their un- 
louod inventions^ and it muQbefaid, thatChrift dyed not 
only for oar dxa of conQmifljon^ but of omillion alio i and thit 
he that is pudoned both his fias of comnifljoti and ofDiffipn, it 
ireefroiD the punifliment'both offenfcand Ipfsi ya and is 
reputed as one that never culpably omitted.anyduty ^ and 
confequently fell (hort of no reward by fuchomiflion ; Co that 
there rcmaineth no mote ncccffity of Rightcoufneis in order 
Co M reward where the pardon is pcrfcd, favc only (JV; B.) to 
f rbeure us that degree of re ward which mufibe fupcraddcdto 
what we forfeited by our tin v and which we never by any 
culpable oroiffion deicrved to be denycd. And thus much wa 
do not deny that fomewhatjfcvenAti option) which is more 
than roeer Pardon and Juflification muS confer on us. But 
iprithaP» as we hold not that the Sun muli bring light, and. 
fomewhat elfe mufi lirfi banifli darkncfs » that one thing mufi 
cure death, and another cauTe life i that fatisfiidtoo muff pro* 
cure the pardon of fins of oroiffion and commilfion, as to the 
jmMdgmni&fenfm^ and make us efiecmed and uftd as m 
jumirsj and then imputed obedience muft give us right to thai 
toward, which the fmndd^tnm^ deprived us of *, fciCtf.B:^ 
vyc maintain that Chrift$ ftfmngt have merited our eternal 
Gdvation» and our Juflificatioa and Adoption » and that hb 
•^fifi^fftfe hath merited our forgivenefs of fin ; And that both 
go together, the merit of the one and of the Qthef, to procure 
all that we recitive, and that the ttttOti are not parcelled out as 
they have deviled i Though yet we believe that Chrifts fuC- 
fertngt were paid to God, as for our fins» to (atisfic ]ufticc^ and 
that in the Tm^vc Ohedimct^ it is firii fi^tiffMCtiry^ and then and 
therefore mtttivrmt^ and in the a6tivc it is mecrly mnU 

13. And the maintaincrs of the contrity opinion^ befiiks 
all the forementioned evils, could never agree how much of 
Cbri&s Righteoufnefs mufib; in their fcnft imputed : fome 

hoUing, 



Tie Life ff FaitB. gtJj 



hoMing only thcpifllve > afccond fort the tdtivc and paiTivei 
a third Cott^ the btbicual, adiveind pafll^c 9 a fouith foif^ eke 
divine, the hibitutl) the a^ive and the piffivc. 

Bur of all the(e things, there is Co nauch wrirten agtinft 
them, by Cargiusy Vrfinus^ Olcvian.Pifc^or, Patdt^s^ Sculutus^ 
jUitidsHiy Wtnitlinty Cmntto^ Bntdfif^w^ Gdtgkfr^ and imny 
more, that I need not to add any more for coAfmation. . 

Errour 3. Thstno imJhjSfiifftr v^hfe fins Uy onCkrift^ atid 
WiTiJuffiridjpr by bim. 

Coatr. Many fuek /hgUfuffcr the f,/rir puftijhmem^ ft^rfimuH^ 
0gMi^tkflArdth4i hwght tbem^ gnd treading under /#or tbg 
kUodfiftieCavendnt^ vriterewitb they werefafdifsnctifiut^ ms t$ 
if a feofU by tbeir own C^vensnt fef orated r« God^Htb, 19.2^26,: 

Hcb. 6. 4,5,6.2Per.2a.Hcb.4.i.&a. $.8c t2.af4^ - . 

Errour 4. Ibamgadlymaiiih^ fome (er Mleef ffirfite^ 
tbmgb Hngedly ffay others) ar ever fufiified by God, ieiimefi 
CbriftfuferedMt tbeir pmlhrnentbimfelf. 

C:>nt r. Every godly man is ck^ened ef. ^'^^ ^^ ^ chsfiife-^ 
ment is a fatherly correct ing funtJhmeM: And m^ny )ufiififd, 
prjons arepiuifhtd to tbeiff^dJ4(^ by the det^oLef forfeited 
degrees rfgrace^ gnd confequently of glory^ Ht^. ai, 7^ g,. j.i(»; 

I Cor. 11.32. 1 The£$. r9;£pheC4.3o* .6utiadea(^ffiencr 
is too full a prooC See my ConfeUt^n, 

EtxQut 5* Thit God were unjkfi ifbeUud^gsey degree ofptmfi^ 
moHt on tbofe tbat Cbrifi died fori ar (fiyethcis; on %be )i^^ 
ped'^ becdujfe hejhotildpmijh one fin twice. . ^ r ■ 

Contr,. ft is^ertdin^ibat podfunifiotb ttijufiififd in fomo 
degree (mucb more the Elect bef$re eonverfim) dnd it is certain 
tbdt God is not UM)uft. Therefore it is f ertain that the ground 
of this accufii^ion is falfe i for it wainot our deferyedfnmjhmenf^^ 
it (elf. Of thepirivr wbicb wms due in tie true /enp ofthf, Ldw. . 
%riijch Chrift endured ; bat it wu the p^aifllaaeltf.of a vc^miri 
tar y fponfor, which wa^ the efHiv4{kns^ and not the ii/Mthu . 
was due 1 and did anfi^er the $nds of the Law,^ but not%fitlfii 
the noidning of the tbr<atning>, whidt ihreatQ^ <he fimiif9^\ 
him(clf» and nor another foir him : feeing then it ve^^fdiif^ . 
fdction^otfdcrifice{or fin^ Which God received foru utoat-- 
ment and propitiation, anid not a f9btti$n or fuffcri^g o^ th# 
finner hknfclfin the fenfcof cbc Liw» th^ chary ^inj^iftmiqp^ 
Qodugrottsdkfi. $1%^ ' *^^ 



iw*^" 




Tie Lift afFditb. 



kfA no nun era htvc mmt right to Chtifls fiifferiogi or 
benefits, than hehimfelf is wiiiing to gite: AoA k is not 
his own wii (into whole hands tU power ami |ii<lgcaient ti 
cofnmitte4) that we (bould bs (\x^%6t to no puniftment be* 
canfe he differed for at. 

Errouf 6. Jhst rfo EUQ urt j^fiifiid fum ttnnhy (kf 
fome) sr ^ Ckrifts ietth before tbgy Wif kru (fay otiien) 
#r kfift r^O^ Mfffri f fay oiben.) 

Againft this I have (aid enough in many Volntncs hereto- 

foft* 

Errour 7. fi^t Fgitk j^ififtb ^^ itifbtCmrt tfm twn 
CoMfciniiis^ hf mskin w Is iQitfr ib^ wt ^wtn )yfiifiid ^^ 

Againft this Mo I hive fatd enough eUewhert* 

Erfoar 8. tha fins t$ comf^ nat yft cmmhud^ iorifgrdmtd 
m mrfirfi J^ifc^im. 

Contr. SnuU9mi0nm fins: imd wfks htnk m avd 
fudeni hutinljtkfctrtdinffmf^ifpfwidtdj wMchmtfa^ 
im fkeirfim 0s ftm m% fkgt 0r$ cgfskk. 

Erronr 9. J^^ificMtn ii nor 4 nrjj/NJK fit ft^l^ im n fintmt 
fnmnndng m j^. 

Conn* Ji0^Mmif0mri vffimmiy fignifiegtiom^ tha 
he tkdt dnb mtfiffi ttt mhgiTft mesnitb h} it^ mtll n0t be esfM 
ef giving er recertnngfiieitfgBien. 

AAd here once for til, I muA intreat the Reader that lovedi 
not confafiqn and erronr^ to tlUltnguiOi ofthefe fnrtral Ibrtr 
of Jaflification, ks the chief whieh we are to note. 

Jufiilication if either M/irl^ by a Gorernbar, or frhgti by 
an e^tl or sneer Difarner : Jtiflificatian is by Goi^ or by 
Mm« Juftificatton by G^ is either as he is Liep gtvtr^ mi 
aboTcIew/, or as he is jM^e according to his La ws : Iqi the 
firft mri^eimttl^b ne'f^s by bit A^ ofObliri on, or pardon- 
ii%Liw, orCpTentntofGrKC* lo the fccond refped God 
doth two watesjdftific and forgive: i. As t detcrtniniQg 
}adge: a. As the Enecntioner of his Judgement. In the 
ffoimer refpeft God doth two water ^ liHfie ns : r. By efteein- 
engnt)!^. a By fuhlick^ ftntenciftg ns Jkft. As Execueiener^ 
he ir/f fb ttS if jpr/,'and as fo jtidgcd. 

lyuft by llirr pwfofely all Ghrifls JnftificatiM of us by way 

•f 



V. _ 

Jhc Lift cfFditL 3^; 



of apology or pica » and all Jaitiiicarioii by witnefTcs and t^\- 
dcnce^ iLc. aiul all the €(mftnmtivt csufis of our Righeeoufhcfif^ 
kft I hinder rhcmiwhom I would help, by titingnore difltn- 
dioos than th^y ate willksg co lcain.Buc ihcfe fewaiciicicflaryi 
1^ Icisonc fhing fot Godfo mMktus Righccoas, by kn* 
giving tU oar fins of commiflion and omiflioa, for the fake of 
Chrifts h ciJadtiop and obedience. 

2. lus anqthet thing lor God to ijlcem ui to be f> 
teous when he hacb hr it cnade us (b. 

3 Ic.is anQcher for God to fioienCi at Righceoui ai the Pub* 
iiclijudg^* byJcfosChrift. 

4. Aad it IS ^AOther thing for God to tak€ otf all pehakiei 
and evils, and c6 give ui all the good which bcbng to the 
Righteom x u)d To ro execute his own Law€ and ScAtence, 
ht^d he that will not dtftinguifli of thefe fenfes or forts of Ju*" 
(iiiic4i ion^ (t\^\\ not dilute with me. 

4i¥lwble I am upon this, I wit^ give the Reader theft 
two remarks and counlclf. 1. That he will not in difputtng 
about JuAiiicationy with any fed, begin the difputc of the 
Ttefg^ till he^ath fisA determined and agiccd of their fenfe 
ofthe /fori/. And that he. will not cbnfound the Controverfices 
dc Mai!9i;f« nbeat f he la^Wt wichfhafe^re, about the nt/ftrrr. 
And that he will remember in dtin^ texts of Scriptiire, that . 
Bes^^ and naaixy of our beft Expoiuors, do grant to the Pa* 
(itts C$$ I heaid Biftiop Z^/farr Mo doj that feme texts of 
Serf pciire 4p tike the word [^ffpfii'} as^they.do^ for FerdoTiS' 
and S4nUifi($$m con)iuiA)y ; Ad thta 3; 7. 1 Ctft. d. 1 1. 
Ko»^ g. ;o •^tbi)ce*fatiHMa ^tem ^.tof i^hictt (ecLt W^k^ at 
large in his Z]b#/l dc i^miji^i^. If 4iie controveifie be only 
of rhe Scab of a Text, haniUe it aecdrifin^f y if of tjirmatter, ., 
tttus it not<o words* :: : 1 » • ' * ! 
^ Nof:et>k\Gitl0i:*M.lxhat^i^^ 

Ij) ofcx^fiiVw'jQ^fiacuyDiM vlhoW^ 
tit iethegrMt^fl piiiitfUmtoie ioBittdyi i^^rhU^ffei' W'thtte^ 
^rc the giififfg :f>fiU<^i>t» i»/thEbfeiii(WilWcftl^Ve'V<u/i^- 
i^f^ tli^igr^feliipciialtf & &>ithst i0lpaM9ii' Weve tiiily as 

1KJ« |l«iMft |lfl^H(^aS4vdl i4>Hi*ai»'|»fti»*i*»8ft-\* 

the 





Tbe Life ef Faith. 



the f ruth isithat ouc Fsrd^n aindjuftifictnofl m Kight gocch fit*, - 
which Goi cflfcActhby his CovcntBt-gift ; And then God 
^jUtmcth us j^ or pardoncd^when by pardon ht hath made us 
iuft ; apd if lhc«? ^ Wy [entenct.or any thing f qui v^em before 
fbcdayoii Judgement or detlKhe ntxt fMepiCfth^wj\A% tml 
^ftlf , he ujith us as )»J*, that ii, as fttdmed (nU fins of omiP 
fionandlcoinmiffion) which is by taking off all pumiOiiDCAt 
kfthpiffiH(4?tf<HfO milofs^ of which pa*t the jpving of 
Ilia Spirit, is the chief adkonthis UdeourGloiificatioD. 

Note thcrcbfc^thit thus farno pvoteftant can deny to tbe 
fapifts, nor will do» (hatSan^ification ^nd JuStficttlon arc 
allone^ thttis» that God having pudoned^f d$ fmn, doth 
patdoBUSCVctttivcly, by giving us his forfeited Spirit and 
. C^tce > and by ^1 tbe eommunioa whieh arc hare alter wiclr • 
iin, tad the cooofait which we hare from him. 

And further let it be well noted, that the nature of thit 
fictfi^ff r Tgfd^nof JnlHficiai$H f of whidi read Mr. HScbkgs 
mt Urge) i^ftt better known to us, than the nature of Gods 
fimtntUl Tsrd^n ttd Juftification : and therefore there is Icff 
-^ontiroTCifie thoui it. For what it is to fwrb$0t &r t^ ff^ 
pni^mtnU ^ c»6ly undeiflood : But though moft Proieftantr 
fry«that JyJtip€0Xum'vi%ff9ilkenc9sfG9d^ they are not agreed 
what tlut feotenee is. Sanae think fcruly^ that ctir hift Jtr- 
ftification by Faith is, but a uittu^l fepitmct of the Lanr of 
€race> by which wjt mua be judged. Others fay that liy i 
jfearr^er is meant Gods ffcrer mcntMl^matimt Others fay, 
t^MaSiiii4€/jafchiscxeeyuitioncrai CoAtiiiifif^tUm (where 
pj is faid tob^ for Kfinaers co«iverfion) JLarlqpi5. that dottr 
^c/iire and /rurrifcrus pardoned and jnfL Othets^hiak tfaae 
tluucf UrUofMrrffctbot GodtnottficauionQf patdbh to onr eew* 
/riiracM, or giving us the fenfe or knowledge cf i t. Okhcrar 
t)»lf^hn.t^t¥ilM^^ otfiilldK J^ii^Wfir. 

whai^ norift9&.)A9dMr>lMwj:«:«at8tb^ ihitfalitl>c^^ 
tlut^od hathfio inct^ btt a ^retfTiiiMire -, and ihtrcforc 
wcth not ss>ff^^wyLi anVeft wlut Chri&if tninttiay do in 
that we l^fw notf /q) hia /hgfrnrf4snqtking lathis ilrcl#* 
j;nt jm t^c he 4e^^ ¥a f^dm^imd |»AiH }«tk^i - fAdA - U 
iP'in^yaU^ ¥lMiM»lY»^^ ^ 4kiMiic^v|ndt faking off all 
..li pennltiti 



f 



fl 



The Lift cfPmtk. 



■••i 



pcotltics ot fenfcMd lob, and uiingus ts pardoned in titie: 
andfo ih^t thtghhigcf bit Spirir^ i$hiMvery fentenceot Ju^- 
fiipCMthm in this life, as it is bis dicUrathn as aforefaid« 

And doubtlcfs executive p4fdoB is the molt perf. A an4 
o»m^cat» af being the end and per&Aion of alt the lift. There* 
hizQoimAfih us JM/f in titU by Covenant purdon » and 
ih:rtfore htfcHtencttb ut as juft^ that he may tiki cflfall pcnaN 
f li and (tvc us the (clicicy due to the righteous » and may ufa 
I us as thoTc that are made juft« 

There is much troih in moft of the foieftid opinions inclu- 
\ fivrly^ and much faMhood in their (everal exclufiim of all the 
{ reft (unlefi their quarrel be only it mmint^ whfchof all cheFe 
is fiflieA called JuftifiQ^nim. For i. There is no doubt but 



^ OMfsfimy ot€9nAitmtid Juftiricition in Covenant- tit le» is 
mfMid^imtmid juftificaihn. z. And there it no doubt but. 
Goddoth iftcem thim jvff, tha( are BiAj^dde juft, and noo(her 

J f b.caufc he erreth not :) And that this t^im^tUn is feHUmis 

'^ emceftd , as difiind from f^nUfnis ftol^a. 3. And it is certain 

^ chat thdfc Angels that mufl execute .his f^'iiirfice^mufi fviA kfW ^ 

^^ jt; Apd it is probable that the ^^y it«v/or ift iyy\}»f ti 9ts 

.i in ibt frefcHCe of tbi Ai§gili of God^ doth intimate Ihat God 

^ urethoidinuUy to notitie the converfiod of a (inner to An- 
gtlsC whether the joy here be meant as Dr. Himmmi and 

% others think, Gids f$yfig9ifitdt$ AnyU^ or rather the AngdB 

a }>y% ^y ^^'^^ frifi!9€c being, inCwu Angibtwrn^ or amSkg 

L them^ chat is« Jif tibem ^ or^^ti^^ 4. And at is granted that 

^ L <jod doth ufualiy give fome notice of his pardon, at one titi&c . 

fjt ^^ other, more or Icfs to a Tinners coniciencc (though chat is 

S toolate, coo uncertain, too losr^ and toy uneq'dal. and too un-^ 

^,. vconftinttobe the great and famiui Jufiifiraim by Fditb.) 

" 5. And it is cl:tr, that tilldcaib or jad^mrnt, there is no 

^ TucH folemn plenary pidkidl fcfUtna or d#clarari(Mi as thi^e 

^ will be then. 6* A'jid it is certain,ihat at dearh and judgment 

^ Chilli as Mdu, a eceature, can j^e^i^ or cxprefs himfdi, as tht. 

^A bU^cdcrcaturesdo to one another. 7 And its fertain rhac 

11^ God haih a way of eiqpccfling himfetf to creiturcs, which is^ 

'^l beyond our pie&nt underfiandings ; B jc iw may conccixrc of 

^ iA it by the fimilitude of U^r^ which in the fanoe ipftant rcvcaU 

'*ff, ccfa miiUont of things ta iiailUoivs of peiibps larpeAiv^ly^ 

M[ Tt (Thongli 




i^^ 



530 Tbe Life ef Fdjtk. 



(Though thtt is nothing to hit fttfltm Jn^caim of m% hy 
FaUh, unlcfsas hcrcvealeth ictoAngdiO 8.. Anditisccr- 
rain^ that at the i%j of death and jadgmcnt, God will thus by 
an irrcfiftible light, lay open every man to hiralcir, and to the 
world, which may be called his /rift rtfCf, differing frotn the 
execution « and that Chrift in our nature will be our Judge, 
and may exprefs that fencence as aforcfaid. 9. And it is cer- 
tain, that Gods gctval t^k^ffg cjf fynifimtnt^ and giving the 
bicfljng which Gn had deprived ns of, ntdccUrgtim of his 
ftfW, which may be called, an exeeutive fenfeftce^ and might 
fcrvethe turn if there were no more: And that in Scripture, 
the terms cf {^GtJt Judging the worW] doth ufually fignifie 
'God$f9Ci€utive Gnremmeirr, rewarding and funifijtng: And 
that God doth htgin fuch execution in this life : and that his 
givtrg the S|.irit is thus his principal pardoning and juftifying 
t€t \ and yet that this is but part, anifnot the whole of oar 
ptftffi executive pardon ; and that glorification in this tente 
is the higheft and noblcfi ]ufti(tcation or Pardon \ when God 
gtvcthus al that (in had forfeited f But yet we deny not that 
Glorification is fomewhat mof e than an executive pardon, fo 
far as any Miorr is then given us, than we did forfeit by our 

ItnsO 

I muft dcfire the Reader not to forget all this explication o( 
the nature of Juftiflcation, becaufe it will be fuppofcd to the 
noderftanding of all before and after. 

Errour 10. Tbnttbtjuftifiedor fegenergft nevit incuf aj 
guilt or tbligdtm to any funifiment^ hut &nly Umfwul comctkns \ 
mdthtTffm med no far dm at oM^aiay fin^ at Itsft^ fince ngt- 
unaticn^attotheevirlaJtmgfMnljkmtnt't htcawfi drift d^idti 
ftiviftt that gMUt^ and conftquentfy tbi ntuffity of otty fiicb 
fardtn. 

Cdntr. This is before explained. Chrift died to procure as 
that pardoning Covenant, which f on its own terms^ will 
pardon every fin of the Juftified when they arecommitttd ( 
but not to prevent the need of pardon. Otherwife Chrift 
AouM not fatisfii for any fins after regenef ation, nor betr them 
in his fttflertiigs tt all : For his fatisbdion is a bearing of a 
^oniftment, whidi in its Jipn^y and nfefulmfs is equivalent 
•• our ddesYcdi of (t$ be ioftrwii) puniOiment* How if we 

netir 



imJtiit^tmt^, 



Tie LifttfVMitb. ^^j 



nnrcr do if/#rvr if, Chria cannot beat that in our ftcid.which 
we nCTCr dcrciirc : AstheJH^rvnifiMfofthc/iiior tf4kXus culf^t 
pffOTcth chat Chtift never differed for that fin prevented, be- 
canfc it is titmimis diminuMs^ and is no fins Co is it in pre* 
Tenting the de&ct of punifliaieat. And as for Ccmcthm Chrift 
doth ioflidl fo much as it good for ns > and therefore did not 
die to prevent ir. But of this Controveijic I have faid more at 
large clfevrhere. 

Errour ll. Tbgt JuftificMtionhjFdtk isftrfectat thifirfi 
in^MHt \ thwgb S4ficnficamn himfetfiei. 

Contr. Againft this Errour read tAr.Giffrgi Hofkins book 
ct/dlvittHn frmfin\ (hewing hovr fuftificstioH and SMCiifi* 
Saturn are equally carrycd on^ 

It is granted chat at our firft true faith, wc are fardonedtM 
thtfins that ever we committed before, as to the eternal pu« 
nifhmenr : And fo we are converted from them all : But (as 
our Sanftitication is imperfeft, foj our Pardon is yet impcr* 
ltd in msny fejfuts : For I. We ate ftill liable to deatk^whidi 
is the waga ol (in, though it be fo far conquered as not to 
hinder our falvation :Htracb and Elias went to Heaven with- 
out if. Km. 5. 12, 14, 17, 31. Gw 3. i6, 17, If. I Cqt. 15. 
11, z6. 2* Wc are itilj hablc to many penal chafiifirmcnti in 
this lifcj which though they do us good by acciirqr, are yet 
the fruits of Hn , no father chaittfing a faultle6chilcl,bur doing 
him good in another way. 3. There aie many ims yet left 
ancu:ed, which though 45 /;ff, thtyarcour aw/c0»/)^, yot as 
^n evil not curcdy arc alfo penal : 1 am Cure that the mt-ghitig 
of more of his Spirit and Gtace is penal. Therefore (ill our 
grace be perfc^, we are not perfe^ly delivered fr.:iti chrs ^t^ 
naf fruits of tin,' and therefore not p;rfc(ftly juftificd ttid pir« 
doiud. 4. That Pardon and Jaftiftcition i« not ferfcct^ whi^'i 
hstth fo many condit4ons> and of fuch a nature (ot its cojitinud^ 
tiott^ as ours now hath : Aa to fay> yv)u (hal! tofe your ) jfiiHcd 
Itice, ucdeis you tight and ov'(S;omr, in mirciHcation, rufTer- 
ipg$, pcilcverancc. &c. He that hich a titled to an ertatr, 
Which is held by fuch a tenure, and wou'd b* lo(\ it^hd fhould 
fail in (itch conditions, t^tb not *fb p:rf^(^ a ptle, as he. that 
is pail all fuch conditions. 5 « That pai don which is only of 
fins paft, while there arc thoufands more hereafter to b: par- 

Tt a doncA 



V 



33 



Tbt Life of Faith, 



doneaforelfcweftiwldyetpcriOO is not ropttfcA asth«t 
Pirdon and JuA fic»«ioo in cl;ie<onclulion »f out hires, when 
all Tin «hit <vef will, be committed is forgivtn ab{I>Iu'eiy. 
6 Tr.c Ivj :d of our prcfcm Juftific»tioo is impetfed i it biing 
bU; in C )v<nant-title, «n4 feme part of f XfCtttitM v. the full 
and ft t"a/--/.lt-»«.«nd txeevtioHt bcinjj it the day ^f Judg- 

n r ' 

ncavc th^-m therefore to fiy IChr^sKigbte^ufnefs imf^aed 
to u> is ftrfea y thetcfort »v ^rc as ferfectiy \ufi snd )vfiififi 
as Cbrif] who know not what ImpitdtidH here is i nor (htC 
Cfcri/fs' pcrron^l Righteoufncfi i$- not given co us as proprie- 
tors, in it i^lf, but m the ffftcts ; and who know not the dif- 
ference bdwccn 'r/i<vi;fgand Wilphcrcing^ and making cor 
fclves as fo many Chr.fts to our ftlvci \ and that know not 
what need ihty have ot Chnft, or of Fat.h, or Prayer, os of 
any holy endeavour iot any more Pardon, and Righteoufocfs 
or Juftiticition, than they have already : Or who tbiokc that 
J>dvid in his AduUciy and Murder was as peifcftly patdoocd 
•nd ^ufiifird as he will be ia Hcairen at laft : And in t word, 
who know not the di&rcnce bet ween Earth and Heaven. 

El rouf I a. 7 bat Cbrifi ]ujHfietb vs 9nly dis tfiift : Or (ft} 
mbtts) only ms oliyifig.^dfMtisfytJfg. 

Contr. Cbrift mifitedour Ji^ifiC0tiiM in his fidUif ImmiRs^ 
,tm, 0s th€ McdiMtPT fyh]cct€iU the LatP^ dndferfectly obtymg 
h. and as a facrifke for fin. But thii is not jujHfying ut. ChtiA 
4fiT€d that fdcrificf u the High hitfk of rhe Church or world : 
Botthia wasnot JM/fi/i^iif M'. Chrift made us the Nem Cs* 
venstn asourlCifff, and as the great f r«^er of the Father or 
Angel ofthe Covenant, Mi/. 3*1. And this C^i^nsnt ghitb. 
OS our pardon and title to impunity, and to life eternal » And 
Chrift tt oai King and Ju^t doth juftifie oa by a Ju£d^ 
t9utenc9^ and tlfo by the txiMm of that (entence : & thtt 
tha relations aoft eminently appear in oAr Juftification, are aD 
f 3ccluded by the foiefaiderrour. 

Errour i}. 7^^ ^^ ^^ V^Hfifd pnfy hy thtfirft ui cfVM\ 
md dm^ btlkving i^urmsrds h tin end pfwr Itpts^ §n m )«• 
p(jimgM$ii^st. 

Ooatju Indeed if thcqucfliott be only aboui tht Vbam di 
VNPHt^l^ wiUftkeitonljfbvMt fiiftchtf^intoa 



■I '■' ■ II ■ II 11 ' ' n il ' ? * ■ I , !■ I ■ I. I I , I ■ I III .•mm^mm^ 

flare of r'ghteoufncfi brfMrf^on, it '\% true. Baf rhc M^^i^ig 
m3j of Faith arc of the faiiic ufc and need to che C9H»hiiti>9g of 
CiWx JiiftiHcation, dr Hate of Kightcaufiicfs, as the Hift mA y^AS 
for the begtfiMiMg of if. 

Errour 14. ThMttbeContbrnsnceofofirJuflificstun ntfifth 
no cibtr cmdiums to hfbyms ferfifrfneJ^ thsn tht CMtiaM^nce of 
tblit F'ditb on TFhicb it t9a( btgwn. . 

Gdntf. Where that^r/f Fsab conrinoeih^, thereour Jufti- 
ficition doth coririnue ; Byt that F^ith orvcc contimutb with- 
out fincere obcditHCi to Chrift « and that obtJieitci is fi^t of the 
condition o( the c^inudiko^ ornocloiing our}ufli/icatioQ(*ai 
i$ proved before^ and at large dfcwhere) Hie Paitb whtoh to 
Baptifn we profefi , tad by which we Ittve our fit ft Jufiifica- 
tieq or Covenant* rights is, an accepf ing of Chrift ai oar Sa« 
Tiour and Lo#d to be obeyed by us in the ,ufe of his (aving re- 
inedies^ and we there tow and (iovenaht future obedience. 
'And as our niarriage to Chrift, or CovifuM-maks^gt is all tht 
condition ofour /trjt rigbt to him and' his benefits, wttbo^t 
any other gbod works or obedience ; So our Mjrriggjhfidolify^ 
or Covenant kftfing^ f% part pf rhe condition ofoor conihmMnce 
hercini^ or not bting |c by a divoroe, Jobn 15.. Col. i. 2}. 

Errour 15/ Tbat Fkhbig meondifwiofourfartm Cbr^ 
MdourJttft^cMthm^ bnt only one ofGodsg^ttof tbo CovmMif 
gnoM witb Cbf^ 4ntd ynfUficntion. 

Errottr t6. 7k^tb$ Covtmtnt of C^iui butb n^ conditions in 
onr fart^ bnt only dmatiots on Gods fdrt. 

Eftmt If. fb^t if fbe Covenant bad ^^nycondinont^ it wae ' - 
not free. And tbaS every ceniition ie amerttoriono caujfe^ or at ^ 
hafi feme eanfe^ 

Contr. KM thcfe I have confuted at large ellewhrrc, and > 
proved i. That Faith is a^ proper condition of thole benefits 
which Qodgiveth us by the conditional Covenant ofGracci ^ 
but not of jf the benefits which i)e any ^rfcrr way givcrh us« It . 
wu not che condition of hisgiviar^ Chrifito fiw. onA die fbf ' 
us \ nor of his giving us the Gojfel^ or this CavenatfiM felf % not < 
of his giving us Pre j#ibm, prof xhtfirfi motions ofhiM Sfiriti , 
nor was Faith the condition ofthegtft^Fuftk it (clfv bccauie 
ill thefearenot given os in that taay^ by tba CnvMutt bne 
irifWiire/jt,u6oA(haDplci<e.. Tt 3 . 2«TiM^ 



> 

<* 



^ The Life rf Pditb. 

t. Thitfome Prmifes of God c^thc lift mentioDcd giftf, 

htw it9 C9nAthn : The promifcs of s'tTiDg t Saviour to the 

world 9 indthcpromifcofgiTiog and cootinutng the Gofpel 

in the woild i and of converting many by it in rht world, 

and of making them BeltevtrSy and giving chem new hearts, 

tnd brining them to falvation, &c have n$ conjkicns. Bar 

thefe arc promifes made, fomt of them to Cbri/l $nfy^ and 

form of them toJtMtn mankind^ or the w^liin ge neral» or^r- 

iiUhns what God wilt db by certain men unborn, unnamed, 

and not de(cribed, called the lUa. But all this givtth no titlt 

to Pdfdm^ or JujHfianm^ or Salvaticn to any one frrpn 

it all 

Remember tbaefore once for alt, that the Covenant which 

' I ftill mean, by the Covenant of Gritct^ n that which God of- 
feteth men in Baftifm^ by the acceptance whereof we become 
CkrifUmis. 

). That Gods gift of a Savmr^ tnd Niw Ovenant to the 

wifli^ arc fo free as to be without any condition : But Gods 

gift of Ckf|f with all hb kntfts of Jufiificmm^ Advftiw, &Ci 

to individual fitfm$^ is (bfrec uto oe without and contrary 

to one iififf » but not fo free as to be without any condstm ' 

And that he that will &y to God QThy grace of pardon is not 

free if thou wilt not give it me, but on condition that I ^' 

ceft f^, f ea er dtfiti it^ or as\ ii^ (hall prove a contemner of 

grace, and a rcproacher of his Saviour, aad not an cxalrer of 

Itee grace. There is no inconfiflency for God to be the giYcr 

of grace to capfe us to believe andacceptofChtift, and yet to 

mute a deed of gift of him to all on condition of that Faith ^ 
acceptance i no more than it is incon(i(lent ro give Faitb aiqi 
JifUntanct^ and to cowm^;!^ them : of both which the ob- 
leaers themfelves do not ftem to doubt« . For he makethboth 
his emmand^ and his conditional ff/rm q(fromife to be hts choki^ 
'means ^andmoft wifely choien) ofwoiking inns the thing 
coaimanded. 

4. That a condition as a condition is n$ cauft at ali^ v\^ 
kfs a wtrfWimr tauft: But onfy ihc^ mnft^otma^e of it 
fufpendcth the donatioii of (he Covenant, by the will oi th^ 
D^nor : Or rather it is the Don»is will thacTufpeodeth it till 
iht iOfidiiioR bs d#ne. And fome conditionf.(ign\fie no ip^ 

. thiB 



Tbe • Lifb" &f Paitk. 3 j 5 



thtnaf/mffoftitne: and fooDC Cintke matt it (A rheita, and 
not in the /#r m). ire a mx- demerHwg, or nti- ^Imfing the Givfr^' 
or n^'diiifwg the gift : and fome among mth are mtrinirhwi: 
Afid with- God^ftfry tfi'that is chofttt ^^ hraolCk be a condi* 
tiOQ ti iiti gifr, is picMfiptg tor hiiA, for feme ^r^Mif ^pkudi 
which it hath to that office. This is the 4a\\ truth, and the 
plain ttuth aboat conditions. 

ȣcroar 18. Jhinyn^dtgret ^ Mim given U m^ thm 
$u mf t^fiBfy ji^^^^ ^i.i^Mt JMfht^kppedi SM the' 
fi^S 0/ f ^ ^^irit" /9 /^ If' '^e cMfkMi^ te hliepe' ^ng refhee^ ie 
Jme digtei cf iKccafi^ifdrdm r liwefeee Wi sr^ji^ifiidkefere 
wehelitve. 

Conirr. There \%^g^ee$^ i^^eiff^eimB^^eaio tk^0e¥U/ 
before conveslion, which (h Jl yet )uAifie and fave none bof ' 

Ceih§M\ tt^ m UM mum^mjM tenihyfimt fmA9e\ yda' fiif * 
%nm^thiem U^bhig^^k$ndti7nignd'eff€rfdf(^ jgt\€e}i$pi * 
his giving them K/r aind ti«/, and. many ehtr^i^i^ich thr ' 
ftiir execution of the Lfw would hav» depriiretf; thtmo^ is t 
very great degree of fsrdom. God pardon^ to laiilMndl ' 
nmdYof the p^iaUyiw&iclr Cm Aef^^eA, ^m firtdnfly Hkt 
the^rfttranrgreifieri, in rihr f|rote»fi flIacA? tH^^dmHf, Gek.^ 
9: 1^. Many texts df Sotpcor^ (which pjnMkieii'iblVheir * 
opinions ftke do pervert) dofpeak euffiUkkttAy^ t c^ttrnkat 
fsnloM^ which moA be faedbni) MA madMirrfti^AH^'uppft oar ' ' 
betiertng. The #bit^«ras btforbitautet \/9 fWb* hufofiH»y ^ 
of being fared by any thing that they coulil' jlo; 'thir'^h^ 
maft haVt prcjcared ilV to Be donrfitft wht^ G^iO: haflbf i(i<>0c 
and fttffered fbr thtm V whitb^wis utthf^ ^^^ Hicir poWM . 
Tfaey that were a^aaAy obHgtid tb bear ^ pains oJT itIlnHi» '' 
both temporal, fpmtiHl Ind etetfntl; trr f)0w fo tit rtdfetDAed, 
pardoned aird deliveireid, 4hit 9)i ibt ififrir and fUkfaSiek nk- [ 
caflar y to aftuaf forg^eneft, isrvtMefc/r Hkbi by inot\icf, kni' \ 
noo|icofthemaHaiillper;a)foi^#^iiidrY 5Wn^ mddtini'' 
eaefteftdt them ; nd*an niit^^tial cOndilidi^^ pSunlotf is ^« 
adcdi feaUd", HxaHtoHkitS, AixUkiti ami i^gc^ on al) to ' ' 




T 



11. 




ftteft 



■•l 



336 "- Ihe Lijt^Vaitk^ 



cODCcructh Gr^ as Lfgijlft§r ot Cwcnsnt mskir^ codo^ b Jom 

SapppTc a 0in€e icdecmall hit captive (uhjtdt (lom the 
TufkiihflAv^ry, and one hjilfof thtm To lovf chcir flaie of 
boiuiagc>or C>mc hajbt or ill company' thcreC yea if aU of tbcm 
do (b, till half of them arc pcrfvradcd from a) (bat (hty wiU 
not CQIM aW4]F% Ic.is.npittpfOpcx, nor unuft^l Unguagc tp 
fay {l^t, h( hath rtittmti .thitti^ and i^jv/n chcm a rclcaic, 
t hot%i> f hey would nipt ha?t it* < That ffi^y bcf iwn r^ g. msm^ . 
which ^f(^w^tM,k4uh^ bccaufi: .ht ijcfafc^h CQacovpc it \ when 
the D^nor hath done all that btlongcth co him iu that tela* 
tion of a Pntiiir > ihov^lKpctbipi' ak a Fnfwhui$f he might do 

4 This isihc ftnfc^' fiek Lit). : i^/if- kthsihylnmftlffKrt^ 

r%^ti^4ii^^tii«J^:«jf^>o«j(^4giftV tte^ hebpd.b^opmc a 

fi^^ififff^fin. aodi^^cd the^ Coycftanl by. his bUnid.] For 
adu^l fkitfonii} pardoi) waa. not gtycihby.him before our ac* 

Tbis^qrtbf p}4a ^nfe of.a.Cai^^ 5«.iSv/if^30.. (^^ w^rr te 

~ f irir trifffffHi (that is, ptuchafing atid gWipfi thf ^a pardm* 
ingCovcnanrJ ^ndi^bfimniiti^du Ms^bi^mrd^^uJ miwfiry 
•fnc^ilUtioH: Ntfi^.tbinme ^re &mb0ffjdms hr Cbrill^ m 
th^b GcidJid^iffHeb }^ h^i W^frafX^uin Ckrifli JtiU t^ 
be uewciUd tf Coi: 

)ohn !• api 3^:.) BfbpldfbiL^iiAofGfimbicb takftb dt9jy . 
tbifinsSf tbiWtfUh Cthit is» as a (acs^i^c-for lii^J Ai /if<rft. 
9. z6. OnctUtbttxtiU ^ftk^fPMtU bibmb spftsrcdufut awgjf 
fin^ by tbe fi^fip$, 4bi^[^f • ; (Though fbji facrifice^s offered 
onljr^j doth oat adt^Hy.ud €4% dP^w 4r.O ^ jThe fame as . 
Hi*. 10. 12,. J(tfr^b^iiMd9JI^^^^ <w. 



Miibtf mB tbju diht*^- w'iA.. eoiiditionalitf« and at 'BdvU 



gMifi ibet mi tbju dfht*r v^ ,CQp4^tiona)iy, and ^t 3dvd (or* 

lA^l^Sbimi..,/.^ 



* i 






c?p;iij 



'extent lOft 



337 




■ I. I ■— II II"' 



^XfCttCionof^ctfinlpiinUlitfieiM, ^sivuig 4biiii yei more time 
U^ oifm<S( tifcafuici'Md ^ffiiithcr mctcjr. And (o he for* 
(BfHTc Ah»k Uki Nmi»e apoo their haoiiliacioii, Numk. 14. 19. 
F^ffd^lhifiiskthntbfimipiky^tbk jfMflf^ deciding u the 
-grtdUHfi, (ftbji metey^ dni m thfu^^ f$rghm tbk ft^fUfnm 

So Ffdl. 85. 2, 3. 7b$u hMft^wffvm the iniquity of thy fi$flf ; 
ihmh^ €0verid oM tbiir fids: fhpu ba^ ^^^^ ^'^V ^^ thy 
wraib* Turn m Gnlofcur fdlvdtimi dud caufe thtKe 

ddgn to didfd c t9il$ tboH ho dt^ wM unfit ever / So (hat they 
are two palpable errors here ail^rted hj the objedcis^vidhat 
ihiromnodfgnoif fdfdonto fuch d$ dtowt favei\ and chat 
»o dro ji^ifiul^toben.eyor wt hdvo My dcgroe cf fat don. We may 
Ik (b far pardoned ai to hav< grace ^ivcn us cff<!dualiy to ko^^ 
litvi^ andyetour JuftificaiioQ, or the Covenaot-forgiycncb 
bf eternal puaiflimcni) is in order of nature after our bcUevingp 
and not before it» . 

Eriour I9. That $urn*^urt$ dte asfdrfromhingdhUtdbt' 
Ueve in Chrijl^ dsfrombihfgdhUjofu/filtbcLsm ^mrhi^ snd 
Uhtju^ifitd bjit y they bektgo^ty imyofihjle^ tfomy aifd di.M)ick 
.hitfmneo^drytpont'di'tothooihor. 

Coatr. To be julUfied 4>y the <La w ^v^oaj^s^when we hat^ 
once broken it, is, axontradidbon, and a ndturM impoflibiUty i 
as it is to be at once a (inner, and no finner. But (q, it is no( 
Cora finner toheUofie in Chrifi r Thc|in|pQ^bi}icy tsbut moral 
at mpA 9 which contlfletb not in a ^w^nt pf. ^4%nra^ fdcuttie/ 
ot fairrr,*bat in the wanU)f:a right *d 'jp^tki\^fix*ifltlmg»tfi oS 
snind. -* ^ ". 

Aod to fulfil the Law of Gq^ fud tolicfictfc^ for the fu* 
ttue, «i riuely i £ur highei degree ,ofrpiriti)ial,gtace and excel* 
knqTt ihan to be «-poort wc4t(, Hqlul bclic^^, , 4^5"tf ^^ 
^Ifilit* ..Tbeieto^c.puK rtDfulnatutCf aitf .a^|\ -(i|t^);r, oA* 

, (for all Qi>4* fotftr ts <P0mipoiteii(:yJ. ytt ^c ^npt equtUf 
^/|frl^,/|nd.»^ii(<^^ii| alTbitJtV'Hllt; The-mov^g of • 

. t ^ Imi iitw^MNw^ihfiiLiiiriWiiM^MMrA ^^f\ UIvp^« 




wmm^am 



The Ufi €f Fdifh 



thing at a fr^ f^mtr ^<n by God| to io many thingii cbac 
ncTCr arc donci and that n0Ctffmy grA» (irfaidi time cMfd- 
fieitm) which is not cvcntnaUy eflfcSka^l : for foAk Admm\mA 
f fuch Pffref) and fuckuhrt/^r^ |;r4rcf ci* htlp^ (o havt forbora 
his firA fio, vrhi4h he did nbc forbaar. Atod no man can prove 
that n^ final unbclicircrs, have had fuch^v/r ind A#/f tohivc 
leUtvei^ ai Aiioniiad to have /To/i'. But it \%%minn that we 
juve not fuch pwm and necefary grgce^ to- have perfiediy 
fulfiWcdalltheLaw. - 

Etrour 20. 7b gi Fatty )uftiptth s$ ito h tftimm ent gni tn- 
lyfo. 

or this I have written at brge herecoTore. An tnftriimeK 
*f ropariy fo calkdi is an eficitm catft :. Faith is no efficient 
'cauie of our Jaftification » neither Gods infirumenf , nor otirs : 
for wt |uftihe not oaf (elves inftrlimen tally : The known un- 
doubted nftramcnt of our JaAiiicaf ion, is GodaCtfveMnr 9T 
iititfgifi't which is his pardoning ad : They that &y icia 
not t fhyfi^^ but a MbrW inftrtinant, either noean that its wt* 
rOy €0Sed an udhuttm^^ that is, refta^tmly^ and not rr j||y i 
bffthattt1siiideed4iiiw#/lai|fnmf»iir, that is, rj^^ficTib oor ^ 
ftifitaimmiray. But the/4ffrris falfei for it eftfteth it 
attat all; andthcfernerisftUc: for as there is no t$§ptt\ 
fo there is no s^rifMn to prove that God repatedi it to be 
frhai it is not* 

AU that rcm^neth to be fiid is that indeed Fdib m CMfi 
mm a A whoTe n^Nre pairtly (that is, one ad of it)«a>n(iaech 
in the Ac9tftM$9 of Ghrift hinlelf who it given to iis for one 
Jttftification and Salvation, by a Covenant whidi naaketh thb 
Miivii$g'0€i9ptmci ita cwdifm. And fo this Mceprng-tB in 
Ihe very rjifice of it^ is fuch as fomecali 4 tmhittg i^ktnmin^ 
for a fjflS^^ which is indeed no J9||frfMriir, but an adawfir* 
fk9ri€0ty called an iwlhumttut (And in dtfpbter metaphors 
Mittft not be ufed without neceffity \ and to onderftand theni 

Krrfy fs to me.) So that ftteh aft iftifraftr f^l^MfiH of Ja- 
ation Faith is, aa my rra^uii my Fbyfirisn randi^d^idgfaiai 
for my Fhyfician) is the htftnamifg of my cute 9 And 'u mf 
tuqHiiif my filf to theconduA of fnch aPf/or,itf thc'inftraMmt tf 
my (afe voyage ^ or as my m^ mf Tut^ is tke h$ntmtit%€ 
ft^r Irtfnslagi^ m ratkr ni i inm^tb»fk^hHiiftiiHk tHtM* 



iiAil»*«^<v«tNnM«^^iiVnMMgpiV»«Wii""'>*»**"*'^** 



Ti^ L^€0fr§itJu 33y 



ftiumm of iH the w€ikb tnd honour which fhi h«f h hy her 
hosbtod. M€i4 iMJirrurff . mijr be bet tet ciUcdL^ the fi«/frM«tfjtr 
of it i that is, not her w« ^•j/nit (which u piopcf If the r#7 
uhhigcmditi^) batthc unfmi^ sBusl nirtiagc by i^r 
kmbsnd: For br is the ^ivtr. And fo the OptngMt is Chis 
J^^in^ m^tmini^ as ii§otfyiiig his donative confent* and 
Bsftifm it the h^tummlt of it) by p jrino mvtfiituu or rr4iirMir> 
u (he delivering oft Key^ is the inftnuncntal delivery of the 
houfe. 

the caft then is very plain to hioi that is'but willapg to un* 
derftand, vim. that fmti in H$ tfftncf^n befides the ^fftming aAs^ 
tn^Ciptbig ^MH^ffifii Sdvimr f$r mr Ju^ificatim^ SanSificS'^ 
tf«8Md Sahniiom^ mid 4 trufting in him: That this act. of 
faith being its ^r^r, is the naoft i^ for the iife that God in 
his Covenant hath appointed it onto, : becaule he will give us 
a Saviour fieely^ but yet not to be rtfuftdiind ntgUBtdy but 
to be thankfully and honourably rr^riv^i and ufU: That this 
j^tcisl Mpitudi of Faith, or its very ^fffnee^ is the tegfon why 
it is chofen to be the condit^ of the Teifiament or Gift : 
That this (aiBeeflence and aptitude* is that which fomecaU 
its Recefiivi M Psfiy0 If^rmn^alk}: 7 hat this tffena md 
0ftiiudi is not thtnenffi retfon why we are fiMiiM by it » 
bt then faitb ss Fskk^ and as fuch an ati or w^ri^ of oars 
fliould jaftiiie,andthatrxs//r#dp^nft0 9 and thit without or 
againfi Gods will. For if Gods mt have rnterpofcd, the fig^ 
mfn of that wiJ mu/l needs beth^ ^iefand ncarcU t afon %* 
Therefore this ad fqapt^b ih^ by God iriadethe cmdiMn of 
ihe Giftor'Covenanr, i:so£aftttand chicriorereft (I will not 
caHit.caufalicy; in our JuliiHcaiion, js thiaoffi^of acondi^ 
lion. Therefore tna word, wr arejitfiifedhy Faith dirttfly (U^ 
nbec0Mf€Uit the e^n^itioptd^iu^ the pcrformin^e of .the C9^ 
ditioa of the }^ftify ing a^ % and if ^^ hy God if^ade the con,- 
diri^n, bscaufe it waf initi/Mrvrrmjif^^ ^herctos wt^inb 
liptito^ may be M^tff iiif^$4<!y Cf Med i^^Ktcepiti In^rumemoh 
Itty: And. that thus as jt accrftith Chriff fw 7i#|/^f#ti##, 
AdMi$n^ San3ific0fi^ 4n4 Giouficj^ioHy ton is £rii tfytf^^ 
t^fS^rUdtii^ttimem ofoui^f art inCHriji\ and, but tfnfi^Htn!^ 
If ikc m00j^ic4l i$^umnt of oux titles tfifdr^^n^ the J^yiris 
and Heaven ^ and in no tollerable fcn(e at all f how figuratim 

1^ % (bevcrj 



■■■MMMii 



340 Thetife tffsitk. 



focTcr) it it tfiy inftrttmcnt of Godi finftncf of ]uftificttion 
(vA\(A\ yet it M tile }Qftificati6n t^knowtedged* by the afoal 
defenders ofInArQtmnttlfiy)faving as it may Ve (aid togtve 
Its t figit to it» by giving as epf^ituHve pt/tificgtkn in the 
pardon ofour fins. 

And the Scripture never faith that Fi6$h jtifti^eih wt, soi 
ctllethit fufifyingFgitb\ bat that wetre jufiified tjJfaM^ 
and mod commonly [[«/ Faithll for the uikallcA phra(e is 
&i mU%oiiytxfiit^ as ic is rx oftribm^ when Juftificition by 
tvorks is detiycd ; which is not the meet Ififirumct^dlity of 
srofly. * • ' 

So that here is a double errour -9 i. ThatFahh fuftificbas 
a (rue and proper tnftrumcn( : 2< And no other way. 

Erronr 11. that Fdht cay fetb JufUficati^^ as it tgH/ab 

Contr. Faith ciiy/(ft& not ]uA]ficatiofttt all, but only is the 
ۤndmmo('\t : But Fai(h cguftth tht gQt of other graces by a 
proper efficiency i believing is a proper efficient caufe of the 
wilb vohtion, complacency, confent^ f though but a moral 
efficient, becaufe the liberty of the will forbjddcth the Intdlcft 
to move it fer m$dum ytatura.) And the wills conffcnt pro« 
ducer h other ads» and pby (icaliy cxcitcth other graces : Be- 
caufc to love, and dcfirc, and fear, and feek, and obey, are ads 
of our own fouls, where one mty properly caufe another : But 
to '0ifif or fsrdon is an aft of Go^ : and therefore Faith equal- 
ly procureth our tight or fitit to JuRification and to Sandifi- 
catian and Gbrificgtim \ but it deth not equally ej[(B them, 
a C$r. 7. I . tf f us clegnfe our fehfts from 0I pltbinefs •/ fkfi 
andSfirir^ fiffiOing boHmfii &e. Not let us pardon and ju- 
ftifie our fclves. Jamts 4. 8 . CUgnfeyour bigrtsyoufimns^ &c. 
Ha. I. U^gfhyou.wgkfym ehan^fut gwg^ the evil 0fy^ufdringt\ 
(not your guilt and punifliinent J< So only Chrifi ch^nfM us 
fr$m stfin gnduHfi^bteoufuffSj i John i. 7, 9- }ude2i. Ketf 
y^urftlvet in tbt Love of God. ]ohn 15. Abidoin we. &e. x John 
5. 1 8. Hr tb^t is begoMn ofGod^ ks^fctb himfelf^ &<. 

Errour di. Tlbiit tbo Fgkb by i^bicb vpo mtc juJHfied^ is trsf 
manyflyficglgOsof tbt foul onl)^ but oue^ '' 

Errout aj^ tbi^ H i$ %nly an sB tf m fnculty of lit 

^^ Gontff. 



'mmiF'^^'^mm 



Tift (JftfifFtaJk. H^ 



■^■■■■^MMM 



' CoDtr. The cdatrar y i$ fuUjr opcae4. bcfose, ud proTcd at 
Urge dfewher^ md chfoug^ tbt. Soif CMffc. Fatfh is f t» 
Vdvittant well noteth). fb^ lA^pfihe wbetc anil : I wai won» 
CO fay o(b9thfM€ubitSy Idow fny of the t^r«t fMubUi which 
Mnftitutc the (bul of man, the lH*ft4twi^ the l4$i4Mii^$ tnd 
the yolitive. And the 4(pif( it. felf 91 q^atiy t^t fas idls irc 
phyllcilly fpccified by their, obiedb) ti^isflievML le u oat 
fVffW tfSor work pf the foal; Like cmftinsa mio at my 
Phyfician, Mihkk is a fidacial €9AfitM tlnC Jie be my. 
Phyiician^ in order (o the. Hb of his cnpedies : Orsitskiaga 
man to be your Prince^ Ha&baod, Tator» Mafter, fee. whwf 
he that will tell people that tjl^ Ggfiiath bnt oae phyfical 
a6^, would be ndical.oi|i. Aiid he tbtt fvilL tell peopis that 
only one pSyfici\| a6k of one famky 19^ it that tfafy i^iift look 
ta be juniticd by, will tit impcjil v^9f(e ttlaa aidieutoas. 

ErrQur i^* Tbdttp§arejufifiidfyFit^k^ mtMUftcdufk 
Chrifis fnfin^ bid hk hnififs #r figkum4$^ . 

Contr. The contrary is bcfoK aad ^fcr provedfand iofift* 
cd on by Dr. fufton at Utge.) Jadced vf^.receiw u^ Chiifta 
perfon it bXifhyficJin > but hif fnjm m tha ^s aad ?«MMa 
ofour5tfmari is wcouiachufa.what pcifoa iu^ he oar 
Tkyficijn^ before wc fake his mcdicin^^ oc jcceire aat health v 
but it is only a confcnt that he aad ao other, beoarMyii^ 
cian, which we call the Ukjng, 4I bis fsfj^f . Aq4 To it is 
here. 

Errour 25. T^birt ir ar Mr 40 4 FaitJi arMs Ji f isaifc ar r^ 
f» Oir^» iraif itiitfti^rf t(itib«r ri£kl#sii(s|^/i|4aiUiaitki|i^ Un^ 
ing/ini smhif t$ bk StirH^d iiM0kir tttM^ftim^mUu Htm^ 
vra, &e. and not the wnc* 

Contr, This is 1. Adimg to the Woifdof God:, and that 
in a matter near our chiefeft conofovt tnd fifirty* Poaveir^ oti 
affirm it not. a. It if eorruftiug^ [tnd Pirv§r$mg^ and ceatr**^ 
dtOing the Word and Covenant of Godt which umitdfy n^kc* 
crh the Tame Faith (without any fucb diftta&aa) th6c^t-> 
tion of lit the Covenant- ^iftSj MSw/^ t6i i6« ]^ h i4f 

Etf oar 16. Jisi tbouib tbe fsmiFMbwbicbii^ifi^l^ do^bht^ 
liiv'e in bim m$ s Tuckn^ ms Kingdnd Jadgi^&^.jit^it^ifiith 
m •nly quatcnus rtcep;io jaftiti^, ^i^ktbi rsSftaji^ pfCbrtfit^ 
Migbttwfmfs. tttt J, Contr.. 




TU UfrrfFsitk. 



Coon* Sc« 10 my Difpute of Juflificatton, my ConTutitioa 
«f thit Aftrcton in Mr. ^^Mer. Pfoperly Fairh juAifictk 
soc ac tlU bot wt«re^«ifttfied of or by it as a condition by the 
tcnoar of Gods dc«d of gift. And fo for as it is the Conditioii 
ift chat i^e, (ofar wa arc jaAificd by it. Bat it is one entire 
Faich in Q^rtftt which ia the condition, without fuch diftin* 
4Hon^ therefore We are fofaflificd by it. 2. According to 
thai Rule, there innft be as many afti of Faith, u there are 
beaefila to be tccei^edi and the title to be afcribcd to each 
nut accordingly. 9. Ttte ma$ursl uUu^kn of the j5 to the 
«fr)fO, (bew^b no aiore bnt what the nmwn or ffftnct of that 
l^tflhiai and not how wc come to be jnftificd by it. 4. The 
Imie cotttaineth this Cdfe Propofir ion {HscfUkt qng tglk^ or 
m^fiiii pilUfit^ '* FmtbM F«r*, ar ss thw ¥mih m titlm, 
yuftifiatli (which IbAie call the (T$crtJnt) For it is thec/- 
/mc# of Faith which theycaU ita Rectfikn of C*r|fi Ri;{»ir. 
ffc^/l 5. The true paffira Reception of RighteoolMfi an4 
f aidont ta thatof t^pfffiit, as he is the ttrmmn of the do- 
' native ot )aftifying adk of the Covenant : Ta ncim Tistim 
ffoperly, is t$k0.fmtJmii t But our dOhi Kteeiving or Can* 
fem^ ia but the f indiriM of it t and there is no proof or rcafon 
that the condition (hoQld be lb parcelled/ 6. Yet if by yont 
fufmm you inland no flnore than the dcfcription of the ad of 
Faith aa e&nlially abated to ita rubTeqaent benefit, ind not at 
all to Ijpeak of its conditional neareft intcrcft in oar Juftifica- 
Hod, tlie auttcr waie left. 7. Bm the troth is, that if we. 
nught diaingyiii where God doth not diliingut(b, it were 
■uidi moeo rational to fuyi that t jj^f chrifi f^ m itm U^- 
fmgtfifG^ 4mdsTfScb$r^ sniSM&fiir^ MdKing^ hatha 
greater hand in oar Jaftificatton, than taking htmjo juftifie 
m ((iippofing that att be prefent.) Bccaufe the common way 
and raiSlbn of conditions in Covenants is^that fomc what wht^ 
the party is wjliaf of, is promiied upoii condition 6f feme- 
thing which be iawiwjIiNif of, that for the one he otuy be 
drawn to coolent nolo the others* As if thelPhyfician Oiould 
Qif [It you will take me for yatir Phyfidan, and rcrafb nisne 
of my oacdicittea» I wilt undertake to care you.]] lkre**tt ia 
fnppoftd that the Patient is wifieg dtktdhk^ tnd est mitmg 
4tlH HtiUkm^ bnt foe haalthi Aka ^ andihcacfbta cottfaaitng 



mmm 



JU Ufipf F4i$k. ^4^ 



fo the Uedkhus ( o% rccdviog this OBtti ro fct his Phyfician «s 
aprcfcfibcr ofthcMcdicipcs) n moit the condlifion of hit 
cuie, than hti coaftating to the case it fclT, or receiving tkr 
phyCciio aa the caiiic of his health: So here it is fuppofid 
thtr coQckmned (inners arc already willing to be }^JHfitd^ fir* 
diiiid MdfsvU from puaiflitneDty bar not willing to rtfettf 

. and follow the teaching and oo«nfirI of a Savtour 9 and rhere«, 
fore that PAfdon and Juiificacion is given and offered tbeiq. 
on condition that they accept 0^ «nd fobmtf to the teaching 
and goyernmentof Chrift, and of faUaticm from their fins : 
But the crnth is^ wc muft not prefiime beyond his r«?elatiefli; 
to give the reafonsof Godainfticattons ; We are fare that the 
em in Btliif in Chrtft» andaficepftngdf hioiftlf a«Mir perfe^ 
Siviour in order to all the ends of his Relation^ madk 1^ 
God in his Covenant^ the cooditioo ofoor title to th^ bene* 
fitsofhisCoventntconfantty:'And iris not only the be«^ 
lieving in.Chnft for pardon that 4r fuek is the eonditiotr ofpai^. 
don > nor is any one aft the condition of any bcnefir, but as it 
is a part of that whole Faith which isindctd the condition. ' 
The occafion of their errour is^that they coflfidet only whft 
it is in thrift the ctja of Faith which |aftifieth» &iftifieth,&c 
and they think that the 40 m^ which is exercifal on that s>- 

>ramuftdoit» whichisagrofsmifttke: Becsn&Fairh is not 
like itkiifg of mony, iewels» books, tie. into ones handh.whidi. 
is a phyfical aft which taketh poftffion of theoi : But tt is a 
Jm otVihium^ a Ri^kt and Referisfi whidi wr are msfii^ 
and fnfivily to receive, aa conftituthtg out ArA Juttificatioa 
and Pirdon » and aa the ssudMan of this we are to rake Chriftr 
for our SiYiour, which is but Mfbyfkisl aSHvi mitafhtfrissl r#« 
iiMngi in order to the attainment of the fnif^^hfifnferrt^ 
living (For nclpm p'ifrii #/ft p«tij| 

If an 4ft be paffiMl, that all Traitors and* Rebels, who wSI< 
give up thcmfclves to tha Kingi Son,as one that bath taidbm* 
•d them, to b: taught and ruled by him^ and reduced to their 
obedience,lc to be tbair general in the wars againft^his enemiei », 
fliill have pudon, and lands, and hono|ais,and farther rewards, 
after this ftrvice^ here the Prince himfilf doth dettm them by. 

' his ranfam, and enriah them by hti lands, and honour fhetn by 

^l|iishoaoiif or pawcc,tes.ftHliheir aft0f|wi«S:«i|ilHcmfcIv« 






- 544 TbtLifeifFdUb. 



K> hitn undkt cb€ <iociMi *ol t Rtnfoaxr, dcnh no mote m 
thck dclivaancf , ctun^eirf tiring up themfelves to him on- 
icr (he nocion of ft'GffDcrtl tt Ratet^ &c. Bcctcrfe ir doth not 
Ircc them ms it is fuch m iff, bat u it is tn idt mfdc the coo* 
ditioo of his gift. 

Atsd note that I htve before proved, thtt tren ts to the 
objcA ChriA \u6t(icthasin all the puts of hts oflrce. 

£rrour tj. Jb^MiiwmgmGpddsG^d and Mr Fgiberm 
Chfiftt k mt an mQ ^Jufkifying Fakb^ hut mfy n Cmfequtm #r 
- f MtfMvit Mt if rt. 

Contr. I* No doubt but God muA (ooie wiy be behcTcd 
in^uiorderofDatore^ bcfbie Ourift can be believed in (uh 
AioTed ) ^bo CM brieve that Chrifl is the Son atid 
MeJScng^^ God ? who bclieveth not that there it t 
Cod > Of that ChriA reconctkrh ne to God, before he be- 
lieve that be is our ofiendcd God and Governeur. a. BQtt# 
-Jxlieve in QmA as the end ef our Redeoiptkm \ to whofe lore 
and GiYOUr we muA be reAorcd by Faith in Chrift, and who 
pardoneth' by tlie Son, is as eflcstial an aft of JuAtfy iog Faith, 
as our belief in Qirift. 

Anfw. If by {jt*)^ifying] younsean £if»rirf tfftQwgJu^ 
jt^^fMH^itiiaUireruppelition; Thcfe is no fuch Faith. If 
you nocan \jut m t^e emditi§n #/ JvfUficatim'] it is filfe : It is 
as cffential a part of itas the condition. If you mean |^ffsr 4s 
fsilkMdinMmntUdJufijyiMgfrm fbe unfeqfnnt bfnffif^ its 
true, but impertinent : For the finae may be faid of Faith m 
ChriA -» it is not called [F#ji6 in Chtif] as it is called f by yoa) 
Jyfiifywg^ And'yet I may add, that in the very fhyfitalmtun 
tif it> Belief in God as our Gidand Eni, iseiremial to it : As 
confenting to be besledis eflential toconfcnting to the^hy- 
fician ; and confenting to be reconciled is eflential to our eoa- 
£:nting to a^Mediatioaforthat end : Becaufethe refpeft to the 
end is eflential to the Relation eoh(tnted to. 

AlltheFaithdercrtbedfM.il. in all thofc inAaoces, hetb 
j^cial eflential rcfpcft (o God^ 

So hath,^^4^iiff»i liutli, Bmk 4. 9. Ahabam hdievti GU^ 

MditwMimfifiidtobim /sr f^gbitmifrnf '^ 'v. 5. Ts Mpi 

^hgt wnl^m$^ hf$b$6n€tbmbm Toa God; tto 7«/fi/Ii» 

\b9 



^ ^— --'-^ • *"i-*^""r 





fetfmm. y. 31.21. And tkmfne it mst imfia4d tt%t^^ 

-^^f^--' IT '"^r "^/['"Vifimiiijj, IT 




irfmiiiliir in "fSfwin^rt •• i^d^ 

it. ^amJbaAm Till ii rmUmhip 




«ftr ufid, fuUy proveth it«Hs<flHB6i4» ltoli<ll<AlDfw»<|l 

iffioiwi W il li i a i w at, « '■■fimniiray -Kirtirwfafeattift 

knout a8. lft« Mi^fMMMaMr#r.ljft Wianw>>a»f. 

'QBMri, Vligaaftidr«cr;ttiftisjE«Q«iitifidBiAM^ ^01^(1^ 







. •». 




fetaoiirGod,«iidChriftfor <wr Siiim, rtat <» . wtf A< j> 
mut\ ^rti <i*i>Br-. l iii iHi t g .i fc ia we<w>ig||ifi. «, flt m 








mtm 



|4f tU iJ^9f¥m9k. 

Wf* cic jttfttficd. No iMttiurc bound bf God oa fitio of 4om- 
iirioo lobdkfci Ijfe^aotdtfMcdlbi ooiklicYiM if. }. k£^ 
littiMt of fifffbMl puioii, j|^ hafpiocfr bdt or fcw ctne 

;€hfiftsiMiothblife: AodwhetMtis^ kiiaoly to cflcft or 
ooolcaimif ptrticipitiog^inteKh I Sec Mii Hkkffm oa tbm 

kewt fbitimifim •ffnijit^ IMmM^^O^ my %wb ptu mi fu^ 
flf^mt^meferfiMiy* .. 

Contf . Though wof ih'y Mr« tif^pu^ w4 other tndau Di- 
'▼iact hifc (00 much coimfcBiQCcd chit expoficioD, it ^ fclfc. 
Tht cnmiiBg of chtc Aftkk k bat thk £/ A#lirve f Ur Mfi^ciim 
pnifmf^t^d^n it mgit h CkHft^ kHhfkr fims htfrn f9g(fm^ 
rmim^ Md gfief'ftubmhkh ff^ h nfmU tf\ mid$ka$M 
fsiimmgOvifum ismgJU toM^ ifthiymUTifm mdUUtwi 
mUumf 0iw$i ds9iht$^ smd I^cfift «f thagrgcms ffrr,. 
md$$itHmttMKk9i9miimCk9i^.] - 

In ^ngnom mUcspoaodiog ikiciclci of fhf Greeds 

Errour jt. dt U4tk U m gS^fVkm^ttkfuMiiwtim 
itmtUn^Miyilt'^UiymdlhiiMUfgmi. 

Contf. Maoy ha?c been a grcit ftandil m- fbart to haideo 
cheFipifii by tffirciag chit. But the froth it, it ti batn ra* 
tioulc6iicKinon6oaitwopicnulii( cho one of which is of 
'BmmtjnftUtun^ and the other of fM««ri i^ntma » and 91 
that is capable of bciog a coatfo? tifie to the judicioaf ^ u oidf 
dtmmbu^ whether logically the ooBclofioii be tobedcoont* 
«ate4froiQ. the wwi Ju$l$ of the prcinifti, or from hii by 
piaf ticipatioQ, asiietng both an aft of tgkb^ and ctRu^ fh 
'^midgm fmdf ind of pcither^aiffitfrrr. kt it is comnaionly 
concluded, that the mofi dAiU of the frm^tpmxSi dnMniMtt 
the conddion ':- Anditif rutubidf rv» that the coodufion can 
be no tnoic ifrtmi than it. 

Ob^ft. Sot mhntthg SvriftwfAh^ W tigi MuMipA 
hfg^di itifcautpoUenitothif^ £7 lohn Mirtr^iAifMft 
tJhMihfmd.y ^ 

d^. A giroA deceit. That ti#li#rr, ie^nowhert iniho 
•eriptnfe: nitbi^dmhtlMSeriphBtlaytthatilnMlMm^ 

mmirh^f Iffm» dochk MOMclMiiiornotiSetfcaaabr 
^^rtU^gbnctbtMifa HfiHMi *^ 



lUU/k^M. 



Mifb. Bur not that bt if /finrr^ n^tmstirMtk alllqffa* \ 
ifo nd cooMnoQ bdicfCf I i Aemflthcie iitlmtfcwthit * 
(^ lb litt an MTof wet hcRoC 

'Afijm. ThtSbmcuoftaJMkScrtpCttfC,tlicW 
f/Ir4ft,Mir^^»iiiclicranicfiiifei chacis ii M (he t«Mf «Mt » 
oTcMirtJiJhttaairia and life. JfMf mimkmfs mt U$ Spirit^ , 
k0 ismmi^h^ Horn, f .9. And krUy wt \fm thm ti dmU . 
ithmm^fythiSfiriimhichbihsik gfwmtii. Aa tbtSfttrits • 
MinidcB wtra cha witiicrf ofCht ift« Hih. a. 9, flee obfcdKf eif» 
«.<vidMf is cincd IT if n i/a 1. And withall lb( ^frit brila- 
fSfMTJM and iMlTiif ion hclpeth us cofcciclclftsoiurcfidcQCi. 
)• And to rtjoyce in this di(covcf y. And ihtu'^ Spirit wic* 
acft th our adaption. But none of thdc are tbt proper dth 
iedka of a Divine BeficC i. The ob|edltfecyidenqcef iksilMM^ 
fie«r, is the objeA of our rationariclf-aeqwuitaiica, pr ean* 
rdesKffbnl|. %. The i/&»MJf ^ grace by wUch we fea ihi^ 
la wot a new Dhku pf$m$§fy^ or proper RmiJiaim^ or Wwi^- 
GU • but the fime help of grKe by which all ^h^r diftut 
tlm^ mknowk And aQ the i^ca grace lor onfr uder-^ > 
llaiidi4gofd|TineReYelationa arenot aev sij^^ivr jEUfela* 
ciMa Akadclyes i r^qoirtng a new aitl of Fairh lor theni# A 
vsf dor proper RtvcUti^ fnm Giiii ttie efagcA of divine bs^* 
lief) oiherwift e?ery inasninattog aft of the Spirit fqt oar mik 
d^MdMg G6dl Word^ Wpi^ 
lie?ed| and lb te ia|faltMf • ^ , , 

Know })• Ih^ti0g9f tHUfi figm^ •r^thtf^kfftk^r 

Cvitf . It wiU 40k M w&i a cHdkmird^^ ^ h nU 
iMili 1 /brer# Fjl»»/ lie Aat doobtethofihe Mih of ihtf^^ 
«ift^ IbftriatliC be willsMitvtiCiirrlifir aadlb^ nd *R . 
bbboficaaM h4PiMi||tc«iMa(,aiad ftesoal VM^in huH^bs 
tmcKiitfti ^nf^AaCdM^ft^boiycrlo faafcil(t«M^ the 
Golb^ aiwtil^ 60I 4r hia ibnly Qod an4 M^^ 
ChtailW Ida ddy St^viont; awl th^ $pKit,(of ^Utesdlilk^ 
M^ win «i twar Clc; Of an ibM Hand i«: eiMMiioii^. 




X » 





• -i' -y •'• < ■ "• • I • "T ; . " ■ ■ V ^ ■ ' ' ./:r Zt 'T - ^ I "' ^ ' '' ■ ' ' 



.^^ flMifa|ivyiti]fi«tii^iirfiKCiB«i«de. , , 

Enow 94. 71< liaiaitm($UMi rki0im « 0m im ^ .^ ' 

jrWIil i ir i f ■^"- ^■'■ 1 v^-|.>-«>-it.^--**g*--^- '^ 

Siriptufc Bttmntf htth omtK idl^'at "f^iu. tMik 1»' 
6MV Mvft SMTf' r* <5ki^ it dcnomibitea'aQiii the tammUt, 

ycHNdiirfifcthlrfottir K^KTMrrii- tlie fimift wiJlL P^idikimu 
C3#fK- MMdmrisitlWauc wiihJ'.jaiiiti ao4%taadi«iaB»ift. 
ttt rtii i * ! wi>iy £<irt»<ftrf . adilbiiKU EtbttfieiiaMVMtlLtiK: 
la(irtri^of1kmr|ttiticD)krility c^tunriiic. t<x.Bii»^|MitmlM 
foceHnrgK^iifAiUitf. Jtodrfpydu rtn|r,eftfityLnftl?&tiic«kft; 
iftM>Arh4$tK^cQiidBHdts'of^l>dbn'»,iti<(iMt^^ 
r«l«tiH4»«HH3oirrdf<l6d^ wIIbi^on^GodU Mwl ffji <> w J 

ii«MMlfiE>9i<'iltfkrttie>etti'4ife2(tl#uiCinil» And' 
•MlflaM% ndAitft in et^riflli mute tfxt m^^OMMSf^ 

s'AMAtii^r^ieMileiy/jtti tt6(Ji»tftc(M;^iitKa%.QiMt^ateniBptt! 

Utc in the d«^ert of ttnfvfyik, mxtfyMjSL IMk: h(4ii^ tlate> 
Etropi 45.^ TVt-*// aiily^*^ <!^f«»^ twClr 

I .mmiija»i»^ not teiTir^iipsM^tofi^i^^^^ 




I- 



._»-.-_- 



*■ y •» ^*^ ■» » _y.'«L'^ •»- 




VBlllCrfOWlnvCHnDn tO wflCX lUllll f OMVillllll| ' MiV^MBVIIf 

^tAI ji^j JUijgii'_'rf> fWft* ffi#ilUiifcltJLjl_ • lBL^«yMA I^Ki^^tf :tf^a^ 

niriv uuucff tcicnu cm|^iviTfpw row wmmf iiw wonv^iiiM* 

•^fliiilklii IT ^ TftwT iitf ^i<»f— '*' Tt'fiiki fT^^ri'V iiMiil nrffc 1^ 

■i^^Mi^ifllckK^^^' iWi^ rti^fti Ai If ift A i\ mini I iiirffc^artlftfi a^^u^^^^i 

ExuofiriM 



->H^' 



' « > •# ^ • « 



- i * 





aef€ici,ytO he gif«fh tbdc and of her Rigbifi kf t cosdir 
fioMl«tt« ttaHasthtfttwaidoTGlofy ftooU haft istttcd 
MM«aki»ip tluLiw «f Nitticndllif laaoc^ 

ivafd4h>iiM bie t inofipK iwtns C0 iraw 1901 8» 

(^•c chfie t$« CDttdiciop to bt pctfeuncd by oar (cl?t<chffoii|h 
f fice) btfoia wc cm bin the Govcpnt- riglkf to jaftiCeMM. 
Now when chat is pet fottnfd, Chiift ^bca i$ our only Baifh 
CMuinclf (aeaforefAd) by wbich wctftaftnTwcrfhcchttip 
of hfCtUttiChe firft Ltw. wA hdh§ coi|4cAaablc by ii. Bat 
wc^ntoyoo cUim to chit Righccoufi^ of Chtift; tin wc; 
liifl pffovt that wc tie out leWcs inhetcacly ri^cow» agaioft 
thachaftcof^Mf fafaairffil Vtfkfientri. Thii /a|# ^fcciifs^ 
$im wc miift be}ifAi|i«dl^aiiift by oar own Fsttb aai Iti^^ 
tmi$0 1 that we may beiuOifiedby Chrift, ag^tsft tbaim sc., 
tufkiiw otimmg ag^uft the l»aw» aod thereby bciag coo- 
MBndblcf by it; Now aa to x>ur Legal Rig^tcoi;Jiirfri or flre^ 
/iS«/aathef« by which this la^maft be avotdtd, itia £aa^fie 
mm$i^Ckt^^ff0mfusmiii fndis^ in tU Nm Cnmsm^ 
cvap the iMriu if to 4hiJbhiCi mUficr^e.li But our /eitb 
Uletf iatheetlMrJL^ikfM^^irl; wht^ iDuAfta round in oar 
fcrbna to entitle ua to tkk firft^ And thja bfing it, and being 
•ll(intheftnfealfralaidj).that istnade the condition of .oar 
fardon by the New GMrenant^ therafimGod ia faid to imfid$ 
9iiift^$$mfo9%liii^em^fs^ bccaafeihat condition Bake* 
till itib I and to ifi^e it la m /wanr ]^|tew(H^^ that i^ 
af an that now by ihb Covenant beraqoireai toJbe fetfimliy 
done by aa« who had fof^Iy bacnnnder n harder conditiaai^^ 
OTentharidfiUingef the Law by innoeeneyt at fiiie<ing ifor 
fwr bcMofehethat doth not /aM/nor^Jrj|c^ aa ia ftid, yet 

aflia Mim, hath a right to the Jiiaitfcation merited by CM 
wlwdid/if^Uand/krarjEr. This iaeafie to lMiipJb«M 
iimMbt^ troth faf thewifli|g ^ fpd tbe let will be jnnft CM* . 
eentioaa, where they are AoAeironepna*,: 
: Jbrow 97. Ajtibrerf a&riiMrav mi^ 41/ ff 1^ Xm- 

Gonir. lmiiAfefathe](eadeet0ptfatflooka» inwlii^I. 

havafnll^eoDftitedihie. HQif;canmcn|tt4ge oiF|^ nd^ii 
ReHnianiibraith,LoYi^4bi^ pJudlwt in thahaiitr |ML 



•>^»^— 1— — i^*— ww^iBi I J t g mfm^^m*^ ■■ii ^ i m i .i— i— *■»— mmmw^m— — — lO*^— — ^■' 



lUlifrifPmth. 




*4MjilM»a.li»a|. AM how ItonU «f CM |.uftific ittrnibMi 
|bf l^iipif hm §9tfSmf And h^n^louU t quitrcf if luflilict- 
tiw ^ iMi^ w^ we oi^ be (iYc4 wickottt it .> 
' %. Smm 0h$ii^4 u GU im Cbrifi^ is the condirioii of.tbe 
^€ni$imkmfi^Oi noilofiiig otur Jaftificttion hcre^^ind the (ccon- 
jiuffut of the cenditton of out fioel fcnttntisl and ext€utiv$ 

|ltafition# 

Errouf )8. Tftit ifitr btBrnni KightnMfmfs hfit^ d^fcrihd^ 
hnh m fU$i $f s undhm m m Jt^ifcdihn u^ tbf d^j^ if 

Coatu The Sedptufct fiilly tamfttfiBg thk» I have cTfc-* 
where deed* All iMe tht^ fiy» .we (hill he p$itfd Mmduig 
U mm w^Vt ^* (peak egautft it ; f ot to be)ii4|r/^ is onjly t^ 
ktjufi^4^€MimMidi So 2Uy. ix 14. MUtb. ae, i^c. 

£riPOt ^ff/Tiiir tb^s is n§ 1t^ifi€0iim sijudgmtnf tp 
hin(^Uid^mtnlfMitcl0ti/^im^U. 

Co&tr. IhiDftifM fnfun€$ midiecisrMim tf thi Judgf^ 
ii the moft pi^pet (kak cufnt of JuAifieation, and the ftet* 
itaiooofaUthat woitbcfcic If we (hall not he rM jHfih 
,pd^ Aea theif ii m (och thfa« as J^ifUakt fySMencit 
lbf,|hcfeis 00 fiich thiiig aca£y of Tad^esn^ci or el^e all 
aneB mvftbe undmmd. For it ia um ceitaio char we mafit 
b$ii4^Kogcmd4nm4^mm-\iidgpdi 
. Errwf 4iu thMi^mwmimil^uii^pi iM tC# toniitknd 

hftfitel^ wmtii$f0s ^fimk^mkAimk hecmifi G$d Bgth 

Cctttti. Thiiiieoi»fiitedoniheWbefbit. 
EnMf 4j. rh0tth^i$h€fdfft^atk$mm^tiS,t¥iit€b^ 
mdthA CM ifii fir iW, ]fe$ tkijf art hkpiuhtlUvc it i. 

, Cnif. Thiaif eoafaledoalhel^htfbfe. .God biQiTclh.or 
laUach Mfmi tobilieTe a lye. ' * ^' ' 

IfffOW 4t* ti^ mamift hiin^i 6$d$ IMl'u!»^ knd 9ur '^v^ 
' mim^ rndtkiSkiislUifi $fB4d U ^^^ Uf^% we' ekn hv$ 
wriik0fiHklt99$:Witimfii$w'dlmi cn^ftinm 's ffechl 
km^ U kSm ^ b tmmn lw$ efG$d. mtdtwh '0$' Hi h^t^^ 
ikiwMt4HdliiiwnH$$: ' ' 

' Clofxtr*. 



« 



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I 



- 1 



k . •. 



ia^mmmmmmmmmmmmmmmiBm 



!<• • tttu^iffmk t 



iMMBiMi^ 



OMltt< (fo vHoi 40iii ftivuuMslly Vmmc4m ^pnMliMKif 
«*it»fti«, wt lib oviTSKaiBn «r ^iWimitii, «tfli»<te 

lint tim he if jalliM,«rtfatttnt QttiilcvMlti*teMBAit 
ten ekift, «t ^edaHtMovoi afOoA t «iito tWi'ligli rt 
levalQM or pradTitvlldriM tIeAtai, ml Ovlt ^cMIm^ 
tin he Ja»e Huseitideiict of hk fpdatl tove f» Oril. «m Ib 

4. They thftt ttnj or ttil^lMiK tlMlrooMHraii Irae «» 
ftOcQ mat), ttid his uiavcf&l friewBg CprcaMit, <iD9Aitir 
worft m te^UMi ftt«i'hen(| OMMil «» sAie j^meM tmm of 
^Sod by hknflMHi tM>» ^ Bat vknilfic^livit inoeKtelr 
«lrorJltjt(halH!hutal«fitte<MS]ptiM. ii<)lMt 
enough t6l)fai^lfien n>1t^'fe'Oo(l Aofcilll, tfltei 
yd lifiiy fcfc <ht!t hipphMft teliJi Vim ftdbib ititlmiL. 

an the terdatuMS orwl7.<!h»ft, <>ii<i>iftrib » aD^ t M i' ii wW^ 

^1^. fait l4M Mn^A^te^. 'iaMliilft|NI%ialki iimImi 
of amt6 M«ttidL Mid Offuhi(L!lllfc t<w iwil ftj Kteaijb^ 
%fOttfe htit tll^ fittH 4^ilHraNfttl3b1W ^ liHiiillH^iiMilb 

ift thelovi orGoa, ffdiilyiMtlid^ ilMiittHMNiNflkM. 

/M<as he awfi dQ wh« l6Ml)to>1lbt»ty<MI HHto W U «KAia4 

uni^ 4Dta ihi«ik th^tteagdftiimftate Ibrt'hi miytli df. 

ads whith ^%4m ptffiU^ V^< tt %t iXy llii% iHtti 
■unyoitter$io«artthldf>' " * : 

Yet here iiS^t,4tM^fhht(mt»»^m'9vmti!S^^ 
AMD, aay wbidi he1»m Itt %a|»ebiAtt, aathfWfc^naylBin 
tton oTfuMl de&aleis filtill ^aftMir IM» : f 

And Ddte^^o, thatTd» ii4iMy1»« *)^t^ ^f^M 
fomc men W^ haawa, fthaK tteaf J W Ity i | <i > i |lt i i1t i it<rt j 
hath etc9Nd ^batti, and l«vid ttettk 4 m» h «W&, MMHIii^ ^ 
M aqy ptooTof it. srnift f^fitieopl iHdiM i^^Htotewi 

mM,vaiw>t09d«. , • ^ „. ; •,',.'.' "^ ■.__.,^',.^ 
\ttoat 45. »«# rii(fi«| t*49 #^||L>Mi.9rf^«Mi H^ 
tkfifitfir tur filvstimt Jifmrnd dmmSh. 

GMtr. 



rht ^(B^tf Fsith.. 



"•■^P 



mmttmtHm 



'Goftfi. <>>afafioii dhiitctH and choakcth mens liiuicrftaiid- 
kig. in a woid» to troft to aay thiag bnc God» an) Chrift». 
and the holy Spiiit» foi any of that which is cbe pfoper part 
of God, of Chhft, of the spirit, is fin and damnable. But to 
Cffufltoanythingor pfflbs, for that which is but his own 
ptst) is but ottf My^ And he that pfsycth, and rcadcth, and 
heat etbt and endeavoaieth^ and iooketh to be never the bettet 
by them, nor tniflcth (hem fer thett proper part, will be both 
hcattlcrs and formal in his work* 

And I have (hewed before, that the Scrifiur^^ the prmifu 
the AftfiJes^ tbe Mhii/ttf^ and every Ckrifiian and homfi wm» 
kath a certain tn^ dm is tbm for that which is their fm^ 
even in order to our laLvatioiL I may tiuft only to the i^fl of 
the Phyficttti, and yet truft his Apothecaiy , and the Boy that 
carryeth the Medicine for their part* 

£trouff 44. Jhdt it k/h^ml^ 4»d antrsry ts ff€i graee^ is 
l^it^iH^ ^ tbinginntif fdvis^ ^tonrcwn inbnem right toufneff^ 
m tki evidiHct ofeur Jufiificn^im. . . 
•; Concr. Th^ ap man can know his Juftification at all* Tha 
Spirit of Holineft and Adoptionia our jclves, is our eirncft of 
falvation, and the witncfi that we .are Gods children, and the 
pledfa pf Gods love 1 as i$ proved before. This is Gods M>V 
as (Bod^kiioweth who are his » fo he that will know it him* 
felf^mttfldif^n/rM iniquity^ when be namth ChriA. If God 
lanAifie none but thofe whom he juftifieth, then may the Ga« 
^ified know that they atf juftified. Hath God deUvered in 
Scripture fo many figns or charafters of the }aftificd in 
nitt> 
. . Objed* Thi tfiHtnili tftbi Sfirii $nfy an s^ftre w« 

Anf. Yoo know not what the witncfi of the Spirit is ^ at 
tUe you would know that it is the 5f if it msktH ^^ ^^^^ ^^d 
poflcflidgus with a filial love of God, and wkh ad^fire to 
pleafe him» and a dqpcndaKe on him, && which is the mitmff^ 
tftabfwnyolukMnitiifvidmii (and helping us to fir- 
item that evidence, and tsks cmf§tt in it^ As a sbiUtik/ lovf^ 
and a f /se^ AtMmcf^ and dependence^ with tlikfiufi to tbe 
Vadicr, is a witm/ir, that is, an evidrace which is youc 
child* 

E«ioue 45. TitoJl^wM^^^ t^^f^sJU^^wicktdmint^ p^ 

Yy /W 








tkiif fnyirs mU d0Wp Art t^0mm^k G^i^ mtd cmimi fksfk 

Conir. 11)cn it i$ finlul (o fztfw^ic^ ntickej min ftom li» 
wickcdncfs: Fr^j^ing md^biyiitg. if dcpfrting frbn^ wiciEca** 
nd^ He tb«Y piay cth cp be bo&ied iiidccd, is rq>etiiifig and 
curoing from his fin to God. Wc ntvtf exhort wicked nca 
to pray with the tongue ifHchouc the tUfir^ of the heart. D^r# 
is the foul of prayer, ind woidft arc but theiK>iIy : We per- 
fw^ them not to diflemble : Bur as Pdit did Siw$m^ ABi S. 
Rifem «nd fr^ for forgiveoe6» And if wt may not cirhort 
them. to good dciires (4nd to excite mod ezprc&thcbtfft de- 
fires they have) we may not exhort ihem to converfioo, Ifiu 
55. 6, 10. SffkthiUf4^hiUki nuy hi fttmi^ mU e^f 1^ 
him fphilt bt it nttr. Utthimk^ktdf^UkebiiWjty^&c. Yon 
fte there ihat praying if t repnnting tA > and wheo wc exhort 
ihem to pity, we exh^f f them to repent and (cek God 

ObjciSI. Butth^,b09enoshili$yud9ir. 

Jlnf, Thnt tba Deril would cxcufit finnerf» and acceie 
God. Thus you may put by all Gdds^ conMBandf ^ and fkj^ 
<Sod fliouM not have commanded them te^ repent, bdicn, 
loTf him, obey him, nor k>?e one KOther, nor forbear their » 
fine > fr^r they haft too ability to do ir. But they have their 
iMuftl \gCHltiH^ or poweH, and they have eewiUMi grge9 \ and 
Gods way ef giving chem ff^uiigr^^y ishy meetii^ them in 
the uft of kia appointed means 9 and eaot by moecing then ia^ 
anAle-houTe^ot inltnfoleonrref. CHowetrer a (bnrmay bt 
met within his perrccnting, and God may. be found<>f tnem 
that fought him not s yat that iinot hif ufutl^ hm kit ap- 
pointed way*) Can any man ofrcafeodream that it if not the 
dntyofa wiekcd man to 1^ m^ mtsHslot the obtaining of 
grace.ortobcbettert nor to do any« thing towards his own 
recovery and fttvafionf N«tu«e an^ Scripture itach mm at' 
fbon at they kt their fin and mr&ry , to ^y, WKxt mufl I do 
robe ftved ? At the repenting ]cw5, and P^// and tha Jayfor- 
did, .^f^b 9. 37. fie iMfi 8. & 16. 

^ Thepraycrf of an^tel^fdiii^if ^ iMV^^'^are abDminlble^ tha^ 
^ both hit:ivifi;fd^4yer/, and his praying to quiet 'and" 
4iKq)gthen/hbdtitf,in.htf\wic^cdn^ pnyibi wftk^e 

toi^,. 






#1 



■Ma 



tODgoe withoQt ih€iicvtf« . ThtfraymiriMck come flam a- 
CDcndum 1«Mh ii|i4 «i!^^ 

Imt hftve naptcuqife of Jvl^iiuMpOk . Rta tlie.iiiidtc^ mafllK :, 
escorted both to thift w4«ok% c^rtiLto tepait^4cito mi 
praf £ocerdf. > 

«i!l^ w§rkf9r aSimu ^ 9wr itPn^ nrr rnpgrdAlt^ wt$ff^9 tim 
they 0rf wurH^tkmi ^hnfgf^ ii b0wahiMg hm tiwsrd^emp liin; 
iS9tnnthyif. 

Cont*. The F4pifli1i4veib modi aboftd the word mnk^ 

by many dangtrom opiaionf about it» tfatt it it now become' 

tnote unmeet to benfed by us than it was in anctcat ficnes,when 

the Dolors and Choichcs (even At^n hiniltlf)did cofamanly 

a(e it. But tf nothing be meant by it, bm rwmniMcmff^ 01 

the icUtion of a iutjf to the tcwatd n ftccly pffomtfed by God. 

Cas many FapiAs thenEkfelvci und^fitfii it^ and the ancitnc 

FathcrigcnaaUy^Mj hethagt will chusea oun with enroof 

in dodttne for the ufc oC an tncowcnient word» is andisti*' 

table and ftrftsk ^ efpccitUy when it is otba ncns ab^ 

which hath done inoft to inike it inconvenicnn Theietfirof 

the cMuJt ii a conmon phrafe among all l^awycn, when them 

is cvmwmatm mti iiing intended. I have blty-fhewcdin mf 

Cmtfe£im^ that the Scriptore frcqnntly t^th #ie word £w9r« 

thy} which is the fame or foU as fRDcb : And a fob jeift miy be 

faidtonrerirproteftionofhiaPrineeif and a rcholat to wtrit 

|fiw/irof htsMaftefy and a child to deferve love and lefpeft 

from his Far e»ts» and all this in no tc^icA to roiMnM(f«r jFi^ 

Jti§ff wherein the Rcw^di»»isfuppoiedtd be a gsimr atalU 

butonly ingmrrifnrjdiftribattTeJaftice, which givciiieTery 

one that which (by gift or any way J is his due* And that 

every good oian, and every good aftion, dsierveth praifir, tbit 

if, to be cfieemcd fuch aiif is. And that thetc is ^Mo t ciki^ 

farativi merit, and a mt wuriting evil : As a Believer may be 

. (aid ffsr Is Jifttvt damnation^ the Covenant of Gface, but 

only by for according to) the LawofliiUrMViorWofto. 

But to pafs from the word tntriK (which I bad rathtt were 
quite difuftd, bccaafe the ^ngcr is greater than the benefit J 
the thing fignificd thai by it, is paft aU di(fiite» ^m. that what- 
CTcr duty God hethMomtTcdalUfrtfrd to, that Atj'ot work 

Yya . ii 







irKtirjridrf^accoiAng to the ccsouf at thiC ptonifc : And 
chff thtt diof tlw, dcfif Gedi I^Wf » tnd GoverniMm^ ts^ 
ijiJgefBcatr ia4 Ut Govcoani of (kice^ tnd kiVc not them* 
^f«f oacpionufisfbffbithffotcft^Bpoi^: SoccrtaiDly wooU * 
attfhcfe pcifont be dimocd^ if God in mercy did noikcep . 
tlicai firoai ^giHtig theii own cftoan, tnd Driogtog thcia 
intopndHct. 

fiftooff 47- G$disfk4fdtrilk m only fir Hk rightimfiitp^ 
Ckrift^ andmtfwmi^thinginwfph^i. 

Gontr. Thitiiiofficicnfly inrvrcrcdbcfoffcHcbla^hefncth 
God, whothinkcth chit he ii no better fUafci with holinefi 
tbtn with wickedncti \ with well doing, than with lU doing, 
ilrey f frjtf 4re in tfcf pfi9 cannetfteaft God^ Rom. U 6^7. buc 
the rpiiitiul Imd obedient may. fFnbm fditk H h ifi^ofjibU t$ 
fl04f$ Irivr^ bectufe unbclicirers think not (hat he is a Rewgrdn^ 
and therefoie will not pri;, his reward aright .' But they that 
will pleafe him, muft believe that ie is^dmd that be is a rcwgrdtt 
if tkm th0tiiligcntlyfec}{binf^Ucb. 111.6. They forget not to 
do good and diftiibute, bccaufe witi^ fucb fgcrifices God is ml 
f /f n/rd, Hcb. I ;. And in a word, it is the work of all (heir 
lives t$ l^0nr^ that wbetber living cr dyifig th^ may be dWftel 
ifbim^ 2 Cor. 5- 8> 9. and to be fuch, and (o dothofe (hings 
g$ 0tt flufmg in bis fight. Nay, I will add, that as the gUrf 4 
G#d, that is, the glomus dimenfitntion or afpegnma of bimfdf 
in bis wirl^, is materially the altimate end of man » fo the 
fltgfisog^bimftlfin this his glory fliinipg in his Image and- 
Worj^s, is the very ivf ex, or highefi formal notion of this ul* 
timate end of G^d and of manj as far as is wtthiii out 
teach. ' 
No mans works pleafe God out of Chr lA, both becaufe thejf 
^ . aie unfmnd and bad in the ffring and tnd^ and becau(e their 

bultinefi is not pardoned. Bat in Chrift, the perCmsaod 
Affifiofthe godly, are p/r^r^ffg to God, bccaufe they have His 
IfPWe, and are fin^ntly good^ and beaufi their former fihs, ind 
prefent imperfedUons areforgiven for the fake of Qirifl (who 
sever reconciled God to wtckcdneft. 

Erroar 48. It ismntn^t$ w^kjor anwgrd^ mdligd 
Ufa mm §m dmgf^ fshg^im. 
Comr. It m kg^or foolifb to think of mrl^for 09 

rwtfi^ 



J 



r~ 



Hfk 



Tit Li^ tfFOib, JT^ 



tPMMr^iv^idb mg9iHrm§ wHfkg >s mtkc the rmtMrd fa ^ not 
•f gr^f. Ml of ir^, Rom. 4. 4« But he that makerlr God him* 
feify tnd his cvctlafiing love to be his reveard, and trufteth in 
Chrift the only reconciler, as knowing his guilt and enmitf 
iqrfio; tnd labourcth for the food which pcrifliethnot, but 
cndureth to eT€rlafting life » and layeth up^a trcafurcin Hea* 
fiDft and maketh himtclf friends of the Mimmon of onrigfite- 
onfiicfi, and la jeth up a good foundation for the time to cotec, 
laying hold upon eternal life, and fiiiverh to enter in at rhe 
Unit gare^ and fighteth a good fight, and finiflieth his courfe 
for the Crown of RighieoulSgO, and iuffereth perfccution for 
a reward in Heaven, and praycth in fecret that God may re- 
ward him, and alwaies abouiideth in the work of the Lrrd, 
becaufe his labour is not in vain in the Lord, and endareth to 
the end 9 that he may befaved, and is Ciithful tor the death, 
tnd ovcrcometh, that he tniy receive the Crown of Life : this 
man taktth G6ds waf , and the only way to Heaven \ and they 
thatxhus feck not the it ward (being at the ufe of reafonj are 
never like to havc^ir. \ 

Errour 49. It knailMP^tit f^thijaftifiedtofrMy for tht 
fMrd^H ofoHf pinMltiiSy but tmfnul 
^ Contr. The ground of this is before overthrown; 

Errour 50^ h it mt Uwful t$ frgy ttpiee for tbi pardon of the 
lame fin v htcaufi if imflktb unbeluf^ as if it vfcro not pardoned 

CoQtr. It is a duty to pray oft and continuedly for the p^r^^ 
don of former fins : i. Bcciu(e pardon once granted mutt be 
continued i andthercfore the continuance muft be prayed for r 
If you fsy, /^ ^ cvrtain to bo continuedy I anfwer, then ic is 
as certain thai yon will com inoe to pray for it (and to livea- 
holylifej 3. Becatife the evils defer ved, are fuch as we arc 
not perfcdiy deliverer} from, and are in dinger of moredailyw 
And therefore wt miifl pray for daily executive pardon^ that is, . 
impunity > and that God will give us more of his Spinr, and 
favc us from the froit of former fin : Becaafe our right to fu- 
ture impunity is given before all the impunity it fcH. $. And^ 
the compleat ]ufti/ication from all paft (ins, is yet to come at - 
the day of Judgement. And all this, (brfides that fomc that 
have pardon, Imew it ftet) may and muA4>c daily pitaycd&xr.^ 

Y.y 3., Errour. 




Il'» ■' 



7U L^ ^Fsifh. 



^^mm^mikm 



rfibfpHi bif^i cmnttrficM. 

Contf . Whit was Uft Cui, confutcth thii* 
Errouff 52. NsmsuMtMi mMyfrgyfirfsTdon^but tnl) ftir 
fi^fMCi : For ibi fins •jtbe EUQ sre #ff pdrdcmd bi(^t thy 
t^ifibfirn: gndtbiOdt^eUllbsvi wfdtkffQmi mgde f^r tbiir 
fins^ €nA tbtrefwi tbeit f^tdm it imftjpilc. 

Contr. li/Lub.6. Foraive m§ur $refpdff€S , &c. . 
Thcfc conftqucoccs do bttC (hew the filflioo4 of the tntc* 
ccdcDCs. 

Errour 5}* ^<^ ^^ CMnkfBiBtbMt bi k tmJUr tbi gaib tf 
My fin i biCMM/t x# iff m can kpo^ but tbn bt m ik3^ mul^mft^ 
quthtly ji^ifi^d dktddy. 

Coacr. No infidel, or impenitent |fef lea it juftified. 
Enottf 54* Cbri^ only is eovinMHiwHb by tho Fgtbir^ mi 
bi is ike mly Frmiftr ms for m^ msi net we /er oiurftlvts. 

Contr. Chrift only htth undertiken to do the woik of 
Chfift 9 but nun nuft undertake, and ptomiCt^ andcovenant^ 
even to Chrifl biiDreH^ that fby the hdp of liif grace) he will 
do his own pat t. Or elfe tio nnan (hould be bapcizcd. What a 
Baptirna and Sacratncntal Communion do tbefc iicn make ? 
He (hai doth not covenant with the Father^ Son, and Holy 
Spirit, hath no right to the beneHtsof Gods part of the Cbve- 
nant. And no man (tt age J can be faTcd that doth not Vocb 
promtie and petfoxm. 

, Eriour 55. t^e tsre mt onlyfuti fnm tbi andmnbtg [m^ 
tenet of tbc LatP > butfrad nJfifrom its cmmst^ds. 

Contr. . We are not under Moft/ }udaical Laiw, which was 
propor to tbeii Nation, and their PuJclites ; Nor arc weuih 
^cr a nectfllty or duty^ of Lbouting after pcrfetfl obedieticc in 
our felves, as tht condition of our Juftificatton or Salvatton % 
but to renounce all fuch expirations. Nos will the Law of 
Works it fclfcvcr jullific us (as iomeafirmj as having pet* 
fcdly fuliilled it by another ; Bat we ate }uftiBcd *^«iii^ <t^ 
charge , and not by it^ by the Covenant of Grac^ and 
~ not of Wot kf • But ferfiH oktditncc to aU the Law of Na- 
ture, andall the Commands of Chrift, is fiill our duty, and 
finctre obedience is nece&ry to oar (al vatioii« Att<»it d«ity if 
mot iupei errogation. 

Erreai' 






ttfttniM^ k0 mufikfUcvt that Cbrijl nffpued and beloved for 

Contt. Chrift never had fin to rep:Dt of^ and it is aot fro* 
pcrtoiay oncrcp€aieihefaiKHhers^lia» Chriit bcUtnd his 
Fachcf t but had no uTe bx it^^ ff ith in a Mcdiftcoinr whi^b 
me muft h^vc. He char fcp^nceth nott «n4 bclievcth not hiin*^ 
(elf, (hill be damned : Thrrcfbre you miy te^ how Cbrifi i c* 
pearcd ^nd believed for as. . 

Enrqur 57. A mtn tbat truflitb Hhi jufti^d 4ir jjr^.^tiy #f 
Judgement J 0gm^ tbt cbargt if unbeliefs imfoitt^cjn midbyf^ 
itifi*^ hybii •wnfaitb^ refiniame amdjmcifity^ 0$ bi$ fmknlmr^ 
fubordinate RigbteoufmJl^sHdHn by Cbri^t BjgbU0ufi$iff imfm^' 
•Miy, finmtb MgMinfi fru grdd. 

Omtr. Chrtfif Righupufqeis k ifcputed or given-Co nr$B€^ 
nor fliill ^(iifie any that «fe tvitV»ib$li€2urs^ ImfnuUn^xni 
Uyf9crttes : Therefore if any fiich petfoa trnft tobe joftifiedby^ 
ChriA, he deceivethhiou If the charge be^ TbMi 4art0H hfidil 
0r impmititU, it if frivolqot to (ftf^ £»t ciri0 obeyed^ Mf^tdi 
9Y believed^ or feftnttdfor m* Buf he that will then be fafti- 
fied agamft thajt cbapfgiev^maS^/(0^,^ and (^fnilyt .1 .truly ba*^ 
lifved, repented apd^eyed. . 

Errour 58; 'tbtn k 91^ uft^fw 4i> Jufiij^mir^^ 
jalfc gccufatWH bifore G$d, vpb$ h^fnpitb gi nMni besfti. 

Contr. i. You migltt as Wf U fay. These ia no nfepf i^d^ 
log men according to what they have dpoci.when Go4know-» 
ctfr what ihty lu|ve done already* 2* W^e are to be fofl^ed klf 
God before o^en and Angels, that Qhiift may jbe glovified ji| 
his Saintly and f dfnixed in all them that believe, b^anfe ihfi 
Go^l was believed by ibein, %:pef.t. 10, it. Andnotopljf; 
the mouth of iniquity may beAopped, tnd open faiie acpi(e<^ 
rion5 t(Qttf9ie4 V bft t|iat the prejudices «nd hcart-iki|dei>. of ^ 
the wjclred may b;,r^ledj^ and oux xightc/s^iheii^be Nought 
^r th ^ the Jight^ and (jur judgement as the nofn day a Tb8( 
ill th^ falfe judgements and reproaches^ of the wicked agauift^ 
t}i6 ^ msY U coafoiinded » and they^Myjknfwer for .alii 
abeix nngpoly &yiogf| apofl h^sdfpcecbes (as Bemofh pio/bq^t 
Mi.PWWl thf gbdiy -.ap<Jtfhat thei^ljit ftcafc evilof jui^ 






g6ft Tie l^ if FkHk» 



'f 

I" 
I 



sPer.4. 4»5« And thit all may be fee Anight which meo 
made aookcd, wi hi44co .ihiofa bp all brought to 
light 

3. And i»< muQ be better acq^iainted with the ingetiait|r of 
the gfff ataecttfer of the Brechreii» before we can be fure that he 
who belyed God to man, will not bely man to God i (eetng he 
is the Father of ly et , and did (b by Jp^, &c. 

4. But we moft not tbmk of the djy of Judgment, at a daf 
of ttf/i^ between Qod, and Sitan, and Mini but as a day of 
VECISB^E LIGHT or maniftftation. And Co tbe caft is out 
of doubt. The Fgiib^RtfutiMnce and Sinctr'ny of the |uft wilt 
be there manifeft, flgainfl all former or latter, real orvcitual 
calumnies of men or dc v ils to the contrary. 

5. But above all let it be marked, that nothing el(e can be 
matter of contro verfie to be decided. That Orijf butk 9btjnA^ 
wAp^iftd^ and fstisfied fbr Believers fins, and cnade a te. 
Aament or cosecant to pardon all true Believers, will he J^wn 
to the aceufer, and pafi all doubt. The day of Judgement is 
not to rrj^ Cbriftx thtHtnct and Mftrings^ nor to decide tlie 
cafe whethie fcefa/fiM ffr# I^rlip, Md^fi^iffirdfot fin, 9t htsde 
dp^rdrnhgCwttumt uBtHcvers : But whether t^ibavi fsn 
in him. sf not^ and fi> are to hejufi^id by the Gorpel Covenant, 
through his merits againft the Legal Covenant ;. And whether 
we havelulfiUed the emditmts of the pardoning Covenant or 
nor. This is all that can be then made a Controveifie -, this 
is the rccrets of metas^rjri and cafe that mtift be bpeoedf before 
the world by God. However we doubt not, but the glory cf 
all wiH redound to Cbrift, who(e merits arre miqueflioned. 

%. Note alfo, thai Chrift will bethe Judge on fuppofition 
of his-merits, and not the fdtty to be tryed and judged. 

7. Notralfo, that we are to be judged by the New Cove- 
nant or Law of Liberty, and therefore it is the condition of 
Aiat Covenant (as made with us) which is to be cnquifcd 

^ NoteaUb that ChriA himrdf in Mrrtlr. 25. fand every 
whe^) when he defcribeththetlayof Judgement, doth not 
atall rpeak of any decifion of iiieh a' ctetroverfie^ as whcdier 
llf wasthct^mb o^G6d|Whofoi»kiway tbafinsofcbe n^ddf 



■ » T i T" - r I r n il , III m 



^■M 



Tie Life 6f Faith. 361 



Of whether h« did h» part or not \ but only whether men did 
thcii' paiti or nor, nld (h€wed the finceriry of their bve to 
tSod \tA hida, by venfuiing all for him, and owning Kim \k 
his fertifyff , to their coft and hazard. And (be ^ruH ot Chr^t 
yairt tet)n!y ttoentioned as a preiuppofed rhirg, C$mf yeiUfffd 
^my FMthif^ InhirH tbt Kitfgdm frepand for J w .y . ■ ■ 
f^ I w« Atntgry, ^c. The Preparatidn (in Gods Dxree 
andChtifts merits) i$ unqocfiioaed, and Co is the d^Mtim to 
til t|Me Bslievcf s \ therefore it ^ the cafe of their tiile to this 
gtft^ and of the condition 4dr evidence of their titici which is 
here tryed and decided. 

LtAly , Note that apon the decifion, in refpeft of b^fti (o- 
get her (Chrifls Merits and Covenant asfoppofe'd, and thei)r 
own ttue Faitb^ and L^ve^ as manifefied dec^tvefy) they arc 
^led KigbU^ns^ r. 46. Tbt Rigbtews iirto life eternal. 

Somuchtot^ke the ftumbling^ blocks out of the way of 
Faith, about Free- Grace«tnd Juftification, which the weak* 
nefsofmany well meaning erroneous' men hath laid there df 
late times, to the great danger or impediment of weak Be* 
lievcrl. 

Jp. 57-14* ^^^ ^ ^^ fbtmiltnghlo^ ^ut if tbe way ^ 
my fiifU* . 

LevH.l9.i4' IbedtfhkHwt fut a fiumhUng-bhcl^btfere tbi 
hUndMfi^^f^^^^h^^^ 



i«w***MM^ *i»^^»im-^Kmmmmm^mmmit^ 



CHAP. IX. 

* • 

Hew Ulhih F«#fi^, in OtdtfU tbi ixndfe if 9tbet gr^tstt ant 
dutks tf SanSiffcatUn^ aniObf^Sfnci to Gad. 

And fffft «/ tKf VtBrinatViuOkHiti, 

••I 
I ' ... 

WE cannot by Fahb promote Sanftification, nntefi wc 
ulid^itfd^'the nature and reafons of Sindiiigat 0(1! 
This ihereforemnftbe OUT iSfft endeavour. * 

fhtwati^jSatimfief} doth figmiic th^t which itfefdraVei 
N(jW/WfiicjiifiiMff irpV.J And thif ftfaratkfi'i^ ^Hhtt h^ God 

' ' ' ftlf (as he hath fendWie'd the L<3frds day, *c:) (ft 1)> m>»i 

Z X dedication 




762 "rttf L^ •[ f^tk' 



—^ . . ^ 



dtdiC4iUn t.eitlici ol fnfms to a bUy <|lw i tnd fo chc Mtnf 

OcffS of Chntt uc fsvS^ed in their ©ri»iMr»ii.f: which is* Ctfu- 

hcf^hn} and thcii \tli'dtJiicMum to GtwI. ( AnAit U high &- 

aik<^ m thcmfcUci, or any other, that (ball alioutc them 

imiufily from their iacrcd calling and woik.) Or •( th«^ to 

holy vfes » (as placei and utcnfili imy be Tandificd :.Of it may 

bfe a d<dication eififf^$ to a hdy fitat, rrUtUn and i^ i uis 

that of every Chriftian in his Biptiftn : and this is either an 

§xtern4l dedication', ard fo all the baptized arcfiii*^^ and 

koly\ or tninternsl Vtdicsxwi^ which if it bcitucrrr, it b 

y^tb nfl^Wand hthixufh when we both give up our fdecs to 

Gi)d in Csvtmmtty and arc alfo difpolti and inclimi to him \ 

and our hcartsarc fct upon him » yea and the hfc aUbconfilicch 

of the cxcrcifc of this diffofitUn, and performance ofthia cove- 

nint; Thi^ is the Sandification which here I fpeak of. iiud 

fo much for the name. 

The di>Ahnal Propofitions neced^y to be undcrAood about 
itv^rethefc (iticfe largely and plamly^latd down in my C«a- 
fefmy Cb4f.^J 

prop- f • So much of tbe Affearsna or Image ofGcdm there 
i^MffH ar^cteetnte^fomcb it m ggod 'Sud muiabU. to G^d and 

Objeft. God hietbus^frm eternity^ Mfid wken veevrtte bm 
ifumies « Hoi becaup rtn tperegood^ hut to mekf, us better tban tee 

were. 

At^m* Gods Love (and all Love J confiAeth ft/meSy in 

eomfUcenty. G^hathno cocpplacency in any thing but in 
good i ot according to the mctfure of iitgoodHtfs : Fronrv eter- 
nity Goif&rifeoi9fg the good which 9«v/dbe in os, loved as 
4s.gooim 9ffe cogHito\ and not as MQuidly gjiod^,whctk we srerr 
nsr. When wc ware his enemies^ he had a double love to ua 
(Of complaccocy> the one was for that ndimel good whidi ve- 
mained in us as we were mn^ and refdirsble^ and cefebkci 
hm% made Saints. The other wu (or thf t ferefeer^gmles im 
ejf eognite^ which hepurpofed in titne to coimr) to p^t opon 
Hi. This comflacency exceeded not at all the good whidi vat 
the ob^ of it : But with it was loyaed a 0m ^mdfitrfofe to 
V^ tti gxaca and gfoty hereafter > and thenca it ia called, A 
•Mt^Menmbrnt : Not bat that im^en^ ta the true no^ 



■ ■ ■ ■^■■■l» !■ ■ ^ _^ 

rhtLfttfwAtb, :^k\ 

rioif oittnt \ tnd Bnmf^lintt^ or t porpofe togiv^ bcneli(i)^ a . 
bacchc/ffffrofit. But if my will needs call cbe 'imtmltnct 
alOM hf the name of Laiv, we deny not in that fcnfethtt Ood 
lofcrb Siwl a pericculOf, u wdl at trnd an ApoAle*, to chat 

"r re da ikf 0t {0#d iathe Uine. 

\>. GU Imfttk M$ ht Cbrift- ittdftf Mr HglH€9iifk»fi , imi 

Anfm.i. The Bimv^hna of-Qodia exerciftd rowafds us 
in and by Chriftf and xhtftuiu of his loire are Cktifi bimfclf^ 
and the merctesgivcn us mbb Chrift, and ty thrift. And our 
f^rd^Ht end Jftftificmcn^ and Adeftim; ttii AectftM) er is by 
bii meritorious nghteoofhels : And it is ty Urn that we arc 
poftflcd wkh Gods Sfirh^ and renewed according to his ' 
Image,in W^om, and &igbteourre(s,and Holihefs : And all 
this relativf and itibtrint mercy we have as m Gbrtjt, related to 
him^ without whom we hate nothing; And thus it ts chat 
we ate accepted and btioved in him, and (or his ri ghreouChefs . 
But Chf id did not die or niifit to change Gods Njfitrr^ and 
nudtc him oiore indiAfercnt in bis Love to the holy and ^c 
unholy^ or equally Co the more holy, and to the lels holy. But 
his comflaccficy is Hill in no^manlurthcx than hfe; is maderrir/||r 
§Mi4drU in his redH^^lm^fs, and his reUtUn to Chrift^and to ihc 
Father, f TheDoArineof7iM^irf4tf?ii is opened btfore.) J^kn 
id. 27. fbiFii$birkmf€lfUvftby0U, btc^pff ythaveltveimt^ 
ipd bfJitvidf'&c. And 4 4. 3 1 . Hr tbs$ lowtb mr; (haU bt hvcd 
^my futter^— As Obd loved us with- the lovroft^H^tw/eifCf, 
end fo much e^ta^/^reMCf as is before dcfcribcd btfoutfii Uvtd 
him (i jQbn4« lO. Ephef. -a. 4.) fo he new lovttb ut cmfU- 
^unisty for hia/w^gf upon us; and fo mach of his grsu as is 
found in us » and aifo for our nlgtkn to bis Son; and to him« 
feif, which wc fiend in by this grace : But as hclcwerh iW)t 
^4ii/a.per(ecutor», under thenoklbn tXtful^itf ^bii Lew in 
Cbr^. \ 'fo aeiiher doth he love Vdvid in hii fia, under the no* 
<mi of one |h«t is mi$botnfin, and pcktc6t. as having fulfilled 
<heijaW inChffift:: But fo loveth htm inChrift, sstofurdm 
his fin, a^'makc him tpoefe 4a«ely in himfelf, by criMting 
* cUdm ^kMr^ i^^d f mrwiag d >rigln ffirH iw/t^in -bim « 
for Che lake of thk 6cisfaAi((n ^mI meiita^f ekii& 



imm 



The Lift ff Pgiik 



tnf. a* Holincfs is Gotft Inugt appn ut, aad chst which 

wts 0^^ primitirc amiaUeacfti C^/« ). jo* 
fr^, 3* ThelofipfHotiacG^w^sJthcloft^ofoor^muUe* 

Dcfi> tndfUf fiacc of mmity 19 Go4« 
Tr9f. 4* Holincfs confi&eih in i. Out rcfignatton of our 
Iclvcs CO God IS 0Vki QwUh ^tu^rubniiffioQ to bis Pro* 
iridcnce: 2* And our iub)cAioii toC^ is our Ruler i 
and obedience Co his Teaching Mdbis Lkw9i }. 4nd 
in Thtnkfulnefs and Love to God as oaiChicfGoodi 
efficiently and finally. 
Brcf. 5. Lot e if that Hnsl perfedlve aA^ which iinplyfth 
and comprchcndcth all the icftv aii4(bisthc fiilfilling 
of the Ltw^ and the true ftate of fanftificarion, RsMr» 
13. lO. Mdtth. 22. 37. MiirJ^ii. 53. 1 J^hng. 16. 
frtif. 6. Heaven it fetf, as it is our ukimace. end and per* 
fcAion, is but our psrfcd Love to God maintained by 
peifeft vifion of him, with the perfeA. rcapcioa of bis 
E^ovetous. 
ffof. 7. Therefore it was Chrifts great bufincfs in the 
wofftd, Co dcAroy che works of Ae Devil, and to bring 
US to this perfed Love of God. 
Vuf. 8. Accordingly the grcatcfl a(c of Faith, in Chrifl if 

tofubferve and kindle our Love to God. 
tf9f. 9. This it doth (WO fpecial waies : i. Byprocnring 
the pardon of fin, which fosfeititd the grace of che Spirit r 
that fothe Spirit may kindle the t.ove of God in us: 
a. By aAuid beholding tba Love of God, which (hinctb 
to us mod glorioufly in Chrift, by which our Lave nuft 
be exdCed, as the moft fuitaUe and etfoftual mesflf» 

jF^if 3, i.i^'4. to. 
frsf. 10. Our whole Religion thmfore confiftcth of t#o 

parts: i. Priniitivt Holinefi, fcAored and pafc6M* 
a. The reftoring and peiffeding means : Or- 1. ^Loveto 
God« the final and more cxcdlent part : a. Fakh in 
Chrift, the mediate part. Faith caofiog Love, and Lots 
caufed by Faith, 1 C#r.. s2.lafty6c-i3.2Uiii.^i35.;^A 
6. 43. 1 Tim. 1.^.9 ^/' 3* 5* 1 G^^ -a* 9^ * •• 3* *•* 

trip. II, Repentance towards^God, is the foub recawco 



\ • 



God 



rfMM 



mtiferff4itb. 




God in Lote ; tiki R^oseitf ion by the Spitir, ii the 
Spmti begetting us td the Iimg« jiiid Nat me of God our 
heavenly Fithei^ in i Keavoily Lod^ tottim : So tKar the 
Holy Ghoft is given ut to work io us a Love to God, 
nrhich 1b ouv ItnAificitfoQ, Km. 5. 5^. Titur 3 . 4,5, 6|7« 
« C^. IJ-^4. t J^kn 4. 16. 

Prtfp. 12. When Salification is mentioned as a gift con* 
fequent to F^ith, it is the Li>9e of Gcid at ^tir Father 
in Chriftsand the Spirit'of Lovt^ that il pfincipiily itoeanc 
by tkt SanAffi^f ion * 

tftf: 13. f ^ par4on of (in confifleth inof e in forgiving 
the fttngm Jtsmm^ the forfeiture and lofs^of Lovi^ tpd the 
Spirit of Love« than in remttriog anycorporil pain of 
fenfei Aifd the redori'ng of Love« ' and the^ Spirit of 
Love, and thepttftdlng hcitofin Heainn, is the moil 
rminenf^irt of ouv exeeutlve Pardon, JuAificaffani and 
Adnpi^h. Thus far SanAification is Pardon it felf, 
Rsnifc 8*15,16,17. GW4.6. 1 Ccn 6. ie, 1 i.liiws 3. 6, 7. 

ffPf. 1 4* .The pardon ^ the pain of firile, is given us as a 
means, tothetic^ciiri^epardbijof chepain oflefs, that 
if) to pat U5 in acapactry, vritb^ doubled obligttioBS and 
tdvanhiges to Love Gdd, Lnl^ f, 47. 

Fr^. 15. Sand^t/icatiiDn therefore btjng b;(ttr.thac all 
other pardon of fio, as being its end > we cnuft-vattre M 

. more, and moll make it our firft deSre to be sTi holy ^ 
<may be« rhai we onay n^d as little (otMcncfs as may be, 
and" in the feisond place only defire uri pardon of that 
which we had rather not have committed > and not make 
pardon oof chief deftse, Ram. i^ic^ic S. throughout, 
GmL 5. 17. to the end. * * 

Frof^ %6. Hothiers h tke true^ Morality i and they that pre- 
fer the prtiebing, altd'praAfcedfTaftth in Chrift, be- 
fore the preaching and pnftice of Holincft^ and flei^he 
thia as meer morality, do prefer the rneans before the 
end, and their phyGck before their health : And they 
that preach or cfnnk to prai%(e Holtneis^ without 
faith in Chrift, do dream of a cute without the only 
Fhyticianof fistils. And they that preach up Moxiility 

Zi 3 ai 




Tbe Life cf Fditb. 



cttnfiBiofi in qicer }aflicc, , chtriiy to qxn^ and ccnpc. 
rtnce^ wich^at: tbcCo^rc of God i^ Chrift, do 4akc i 
branch cat off wd^whkocdi -fef the tf cc. 



Somc^SMrmrfcAarici cry 4o wn . tff Prcsdung, a> foccs 
^ffj/fiy, which doth not frequently tofi the ntmeof^^r^, 

wndFrHGfHi., 

And feme ungodly Fieachcrn who never felt the work of 

^FwhorLoveio Geid tn their own fouls, for want of holy 

tnpcrience^ favour not« and undeiftand not holy fregibhig « 

and therefore Ipeod aknoft all their time, in decVumiog againft 

fome particular victs^ and fpeaking what they have learoed of 

fofDC vtrtueaofCbhrietyfiufliceor-meicy. And when chejr 

have doof» covet over their ungodly unbelieving courfe, by 

reproaching the weakneflei of the former fbrr, who cry dowo 

•Preacbiagr«i«vrin0rtf/ir> But let Ciich know, thn thofe Mi* 

Biflcrs and Chf iiiiaoi, who fuftly lament their (ifele6 kind of 

Freachfrogi do mean by trnfeSty^ that which^you cocmnoiilv 

call Eihicii in theSchooU. whi^Jenveth out not only Fmb 

4nCbTiftyh}xt thcLitHP p/Ged, and the SimQifiirnkfitf tbe 

Sfirii, and thtbtsvpriy Gl^^* And they do not cry down 

true Mcralitj^hvLi.AtSt^gdbrMcbn^'iUwhiA are all your 

morality : It is not nwr^ty it feli in^lufi vcly that they blame, 

but mnr m^r^y^ .that Ji, fo miich only as Arif^tks Eibicbf 

teach, as exdu^ to the Chriftian Faith and Love. And do 

^ou think mth any wife mf n (or with your own conCoiences 

long to find it # cloak to youf lofidfl or uiMy hearts and 

4lodnne, to fniftake them that blame you, or to take advaa- 

tagc of that ignorance of other* ^ .TikGni^f liTinr Lndjifm 

Cbrifi, and the lAv$cf gU tbi Fi^btt^ gni ibf Cmmmim ef 

tbe Holj Ghaft^ do (hut up your Liturgy by way of BemdiSkm % 

but it.is alnoofi all fliut put of your SermonfiUnlefs a lew heart- 

jeis cuftomary paflkges*: AihI when there ta oothing Ids io 

.your preaching, than/hat wbifb is the fubfignce ot your Bap* 

tifma) Covenant and Chcifliantty, and'^.your ct^^mmy Bim^ 

iiOioH h you do but tell the people what kind of Cbrifiiamfy 

you have, and whft Brifediff/M9i ijiatis, chat you are neither 

truly Cibrilfjtfiii^ rior B/rj/rd, 

True 2(ftr#/frx, or the Chrifti an £, thicks, ischeLfve tfGcd 

mi 



' K 



Tie Lift rffdnh. 




midmsH^ftirrtdyfhythe Sfwitif Chrift^ thtwgb Faith j gkd 
txarciftd in mr j(i tf futy^ J^ftict^ Cbarky And Ttmftf^miy m 
wdir t$ tb4 MtMitMita cf itifl^ing hgffmf^ in the f^ffiO m^ 
fiiHMd fruit hn tfGU. And none ^at ignorant or brain- fick 
Sc^riei) will be of&ndcd for the Preaching oT any of this 
MoTMliiy. Lkkf It. ^z. WoUymtbMrifiUh fw ye tphiAfynf 
MndBjii-^mtd fsfi nwrjudprnint mdthe lMft$f Sad : Ihefi 
99tghty^ ^\bsw imt^ $nd not t^ Uaim tk$ ciher midme. 



CHAP. X^ 

7^< Pr*aical DirtOim U Im ky-Fskk^ gRfff Httmtft tn 
Lnt. * 

|. the htft Md fwtifi ttvubr^ tf God mid bis 
WX UMts mankind. 

All the Books of Piiilolbplitn'aicfapkfs mi emptys in <xim* 
pari(bao(«he teaching of Jdua Cbrift i . ihcy.irc b^t enquiiieg 
into the nathpe of th« crcatarea, and the lowdt €hi>ig$» totfi imh' 
pertinent to ourhappinefi or duty jr pr if they rile up to God, 
it is but vrtth dark and nnpraAicdcobje^ures, for the tnoft 
|iart of then ; and the teft do 1>ut grope and fucnble in ob- 
fcuriiy. And their learning is moftly but ufelefs fpeculations^ 
and iliiving iboat words ai^d /cieiK^fi Ci\flyfociUcd, which 
little tend to godly edifying. |t ie ChriA who is made mfdenL 
to us, . as being himfelf the mfdam igf G^J. U you^ knew but 
where to hear an Aogd, yojLi> would all prefet him before 
Arif^b or Flaie^ or Carttfm^ or Gsffrndm ^ how much more 
ch6^himiftl(?> He is the trueLighCi to lighten every man 
tKatwill notfcrve the Piince of darknefs. Cbriftiana irere* 
&iQiGA\ifiiCb$^sT)ifcifli% » «nd ehertf^re to Imik of him the 
trueknowM^fofGod, is the work of every true Believer,, 
John 17. J. i*&* 3* 13- J^hnii 4Jt 47. fe.10. j, 27. k la. 47* 
<ci4ba4.Miiitib. 17. 5^ 

Dited. 2« KmeiiiWftjlCitr^/ flN(y^/Te4citMgisri. IBf 
bis Wnid \ a. Hir Mbs^m > ^ Hnd its. Sfif^ cmjsmS, md 
tkrflM9flf bk ntfcitks is m kis Cforc». 

u 




Tk^ Hit iff Ftttb. 



t. Hit GoTptl wfftrrcfi is his Book which mul) b 2 caught 
01. 'ft. His MtiMflcfS offiwx if CO reach if its. 3. Hit Spim if 
thw^rdly K^UkmitaatcQi thst.«c my utdnrttaoiir. Anrf he 
ckftl will deipile oiriKgleft ctihet rhe Xcrifturt^ Mmtfiryxfi 
Sfi^itj i$ never like to letrn of Chrtft. 

Dir^. } • Uohjmthf L rd Jifuf, snd tbi m$rl(4fmMH3 Jl#- 
dtmftidnkybim^ ms tkigreM defigntdKiveiMtim iftkt Fmbrrt 
Lovi and G9*dnifg\ evui ss the fdricK^ftkt war I J is fet »f 
ftf be the Clafs or RcveUtion {eminently ) ^fbU Gredtnefs. 

Thcrcfoic af you chufc your Book T^r the fikc of the 
Scunce or fubjc^ which y.^u wouU learn » Co let (hii b: the 
dcfigned, fludscd, conftant u(c which you make of Chiift^ SP 
tre and admire in him the Fmbers Love. When you readyour 
Grd9mndr^ ifoneaskyou, dRbjf? you will fay it k to letrn 
(he Idfigftage which it ceachech i and he that xcnlcthLamf^bccI^^ 
or Pkti$fofby^ at Midicine^ k»tb learn LgtP^ tbibfifby or ?hy^ 
fick^: fjo whenever you read the (5d/^r/, fne<iirateonChrift,or 
hear his Word » if you arc askt mby joudd it f be tUe ro fay^ 
J dsir to karntbi Uv€ if 6^^ ^hicb ii m where el ft in the w§fld 
Ubi liMfwt fo 9il.^ tio'WOikdtifif hypHtkes have learned to 
wmnMc Serifturi^- Setmokf^ Prsyers^ Mi ill other i&eans of 
gkacs^ yea an 'the world ^^hichfliouldf^h them God* and 
So leirn the /m^rr, And not thefcnfe: But iris moftpittiful 
tbii they (hould fhua monrfie Cbr^ bimptf to thrm \ and 
(houid gsze on the gla(s, «nd ttevrr take much notice of the 
face even of the Love of God #hieh he is ftt up id de- 
dare* 

*'Direft« 4. Tiiref^re e^ngr^ attbegfut difsmferhs ^ftbit 
Lwif and jet tbem MItogetberin erder'f 'and mai^ tbtm yomr 
daily jiMd) , and abbot at itcrrims etfuggefihns fNm tnen or d^- 
wils^f tpbicb tendtt dijgract^ ^mhifi^ e/r bida tbii Hvtalid Uw 
tjGadinCkrift. 

Think ofchc grand difign M fcif *, the rec6lidliflg and bving 
ofloftflMnktnd; Thitik of tbe^grjei#iiifi#rKr# of Chrifti <^ 
his wonderful eendefcmnm it his ineatnuikn in his lift alid da« 
Orine^ in his fiiftrings and deatb » in hi| mkaciis Hid ^i 2 
Think of his tnttdfiil C^t§uMmt tftmifh 1 oiFfttthis benefit t 
gtvcQ-lo hisCktffth ^ tnd iiH the fpHUfe^es othit Satdts; o# 
fardon and feact^ of hil Sfirit of Holinc6| of frefermim $nd 



-im i^^ SS^^Bm 



Tif^.l^ -^ ^fUtkXc 



t^nmBmamtmmmamtmm^tia^bm 



which We fluU livf kn CTOr* And if the Faiftb which lookcih* 
oh ffl tbffi^ WWA yet warm year hettit wieblovc, nor ^-^ 
gtge them in chwkfiil obedience tayoot Redeemer, /cert tittiy* 
it if no frye-indfief iJK Fttih* 

fine yon muft not i hinlf urrdM^. and/#Uoffi 6f ehefe mer-' 
cicsi DOi hearken tb the Dewil or the dodhrine'of my mifltkeii 
Teachers, that would rtpvefem Gode Lore ts vtiled or ec« 
^Iipred*» orfl\cwymi notbiaig hut wrath endfltofies. Thar 
w^chCMft piincipiil]r came to nmsi^ the IXv il principdly 
firivcth tQ^&m$0lf even the Lave •f GUt^finmui ebatfe 
that which Chfift piiocipally came if>9mki \n us, the Deril 
tnight principally labour to difiuy % and that is, 9%r hvt u 
i^w that hath fe loved nf. 

Dired. 5. Tdkfhetdafat tii An^immiMn p%:trmti hf^ti 
ncitedy vfiich^ U txfel th mfiy N01H and Imagt ^fFree 
GT€Ct^d9di^Y^yth9 tfUi ffincifUs mdmctivts tf boiinffs ani 
•btdiincf, . . .< . 

Dtf cd* 6* Ekifcifi y^Hf FsHk ufm 0U the hly Scnpurts^ 
frt€ift$^ Tromifis tnd tkttttningii^ gnd mt on ane ^thiwi slmf* 
foiL when God hath appointed all conjun^y for this work, 
you are unlike to have his bleffing^ or thecflfcdt, U' you w^ 
liy by moft of hit rcmeditf* 

Dirca> 7^ T4ktMthitfcfH9limfiand6$9dirafkg^ ti^hich 
is n$ fuck ttbig } tmt rithif .mmis invemim§^ er /•nrr ennmm 
gifts of God^ 

It greatly deludeth the worM, to take up a wrong defcrip* 
tion or charader ol HoHnefs in their |ninds< As i. The Pa* 
pifls take it for HoliiKfi,to be nty bb&rvint in tticir adoration 
of the fuppofed traQfubftantiatcd Hodf i to ufe their reliques, 
pilgrimages, croQin«, prayers to Saints and Angels, anointings, 
Candles, Images, cof^rvation of meats and dates, penance, au- 
ricular coofefl&)o, praying by nunobers and hours on thete 
beads9&:c They tbipk their idle ceremonies are holineis, anft 
that their hnitfttl aufier it ia, and fell^afliAings fby fifing th 
theoidit, when they might pray as tong before they go t6 
bed) f and by whipphig thtmfelvesj to beves^^tnericorious 
parts of Reli^os. And their vowa of renouncing marriage 
and prqprif ty, isd of aUfhite cdkdienee, to be a Rate of 





t9« JU lift rf FsHk. 

%. Oihm think thitBolincfii coififtcdi mKhiabcitig n^ 
lUBciicd^ nd in ccnfaiing the Pattfli*Ghatchtt ud Miniftcfs 
at IAdr» and in withdnwtBgfitom thcit oommatiioo ^ tnd in 
nvoidioK foraii of prayer, Ice 

}. And others (^or the fime) think that OMMre of if confift* 
€th in the gifts of ottetancc, in praying, and proKhtt^, than 
indeed it doth i and that thofe only ate ftodly, that ean pray 
without book (in their iimilict, or at other ttaes) and diat 
arc moft in private mectingi » and none but they. 
. 4. Aad fomc think that thegreatefl parts oiG§dSmfi^ ait 
the fpif it. of bondage to fear » and the fliedding of tears for Ga\ 
or finding that they were under terrour, bejfbre they had any 
^ritual peace and comfort v or being able to tell at what Ser- 
mon, or time^or in what order^and by what means they wcie 
converted. 

It is of exceeding great oonlcquence, to have a right appre* 
hcnfion of the Nsiwrt of H^lmtfs, and to efcape all fidfc con- 
ceits thereof But I fliall not now Band further to defer be it , 
becaufe I have done it in many Books, efpecially in my Rr4- 
fins9f$ki Ckf^um RUigm > and in my [^A Saint ^ or m BruH'] 
and in a TrcaiUc only c^ the fubjcft CiUed T4f chsrutgr if 4 

Direft. 8. Lff ^f Gtis AmihAn hi priitly md deeffyfrmi. 
ed in yew mmds \ (u I have direded in my bookcalled, 7^ 
Pivjur I^i.) For it is that which muft moft immediately form 
his Imtgeonyou. To know God in Chrifi is life eternal, 
Jf*fci 17. 3. 

Dired.. 9- N#wr fefaraf inward frm duiy^ htt in ivity 
TiUgiuu cr obedient actkn^ jUS/ee it as cninnt mtk Hemim 
The me§m is no mans hut for i\itend\ and muft never be 
ujed but with fpecial refped unto the end. Remember in 
reading, hearing, praying, meditating in thedutio of your 
callings and relations, and in all ads of charity and obedience \ 
. tiM AB ttie i^ fer Hegven^ It will make you mend yonr pass, 
if you think bclievingly whither you are going, Htb. 11. 

DircA la let wgtch tmft cwtefulfy agsh^ M frond felf- 
deeming tboMgbts of frofet merit 0$ ^img God\ w ms ifym 
were better than indeedyou^jire. For trOe is the mefifimicie0 
vmnj»# that can kreed in gifts or w good works. And the 

* better 



Mki 



Tie L^cf rsitk. ""Tifl 



better yea aic indeed, themoictmiBbleycmvHU be» iBdapc 
CO think others bettet than your felf. 

Dhreft. 1 1. Sa 0lf§ in iviry tmtpta^wi to Jm^ la fmih ffC 
Henpinoftn^ gndtthf tkt tmfttim im its frofir fmff^ ^.f^ 
[t^fy tbk fli^e infiiMd ofGei: fell thy fgrt in HeMtnf^f 
tbitffilfifmnt $f commodity: CMJi MmMytbyfmlfoftbh ffitfugi 
defiglft.'] This is the trae meaning of efery temptation to (In, 
•ijU only Fwrib can underftand it. The Dc?il eafily preTvleth^ 
when HfMin is forgotten and out of ifight > and fUafure^c&Ok* 
modity, credit end preferment, feem a great matter, and cait 
da much, till ffeaven be fet in the baUance againft them i and 
tbifc they ue nothing, and can do nothing, PM. 3. 7, t| 9* 
Hib* 13. 1,' 2, 3. a Cer. 4. i6« 17. 

Direft. 12. UtFsitb dff jfto God almaiei fnftm. Men 
dare dp4ny thing when they think they art behind his backi 
C¥Cnrtruants and eye-lbvanta will do well under the Matters 
eye: Faith feeing him that is inrifible (Heh. 11.) is it that 
budifiethheatt and life. As the Attrtbntis of God are the 
leal whidi muft fhake his Imige on us 9 Co the apprehenfion 
of his fnfenct fittttb them ««» and keepeth our fecuttie s 

Direft. 13. Be fire tbgt FStb mskfOods iKCtftanco joi^ 
full fcwiriy Modfotym iAove tbt efinioH of num. 

Not infelf-conceitednefi, and pride of ybur filffiiflScfency, 
to 6t light by the judgment of btbeir tnen : (f That is a heinous 
fitt of it fel^ and doubled when it is d6ne upon pretence of 
liting upon God alone.) Biitthat realty you live fo macht» 
God alone, as that all men'feem as nothing to you, and their 
opinion of you, as ablaftt)f windt io regud'i^f any felicity . 
of your own, which m^Kt be ^laci^d in their loVe or pikiU : ' 
Though as a means to Gods ferrice; and their oWn good, yon 
dhift f Jr#fr sHmen t^ ttoir eJ^cafunl Mi bteimo m ttin^i to '! 
amm^ U win VMnf U God] Gal. 1. 10, i r. Zfdm. 1 %. i/tr 
frov. I r. 30. kCsr. 9.23. tere« 3}. yea and ftudyto pUaCe 
yoorGorcrnonrsas yotirdaty,Tfrtff ^. o. fiat uiHtn-fUgfrng 
is the Hypoeritei wsri^and n^#£n^ ; fo tnufr the fleufiu^ dQod 
Iwiirt^x, though allthe wdrfd Aould Hie ^Mj^leared! Mim»;ti. 

• Jktf » ^ Diicaf. 14: 



g^i The life pfFtUb. 



AM***MOTaWMwvi 



Btctt. 14. Let tht tonftMt i^trk^t/ FaUb U, ft^yt^^f 
tht aft tfftnft, hjf mrf^'iMg at tkc €mwf^tmt 4 theAft^^nd 

The ntttntfuA thjn^ ftiifiUc, and ciw violence uA la. 
fCtfonaUcne^ortheftSles and appetite, d« ncctflitttc F«ich 
cobeaconfliainggracc. let life is to tUuiniaatcj devattnd 
cotioborate Realon» aiid help it (o maincua i« aodiority «a^ 
gqtrernincnt' The life of a Believer it bat a confaenng. nw 
farebctwcen Fifftfr^^od 5«ii/(, aodb.tweenthiiigiuiilbco, and 
the things that are Teen. Therefore it is r«id, that they, that 
are in tht fit Jk eamui fl^afi G»d i becaufe the fleib being the pce> 
domiiunt piiociple in them, they aaoft iavour and oiiod the 
f hingp of the i)c(h .« and therefore they ci^ do more with Chea^ 
than the (hings ofthe Spirit can do, whoi both ate let bcforc 
them, Km*' 8^ 5 , ^, 7, 8> 

tfUibttitfiftrvsMts^fiiBbrfanym.. . 

He that purpofely lived amoog aicn in iktfk, a lifeofhoK- 
ne(s and patience, and contempt ofjthe World, tobeaMttera 
or example to as, doth exped that it bt the daily work of' 
iaith to unitate hioiti and thetefoie tbacwe havetlwQjm 
ftill before our eyes.' b will help us when in* ate^M^ ud 
fic.down4nif»and (<^kimni thingt^ to 6c iiu»eiiii3& tUage 
before OS. It vi»iU hdp 'nt,w>h«n we ateiii (JMr^iof the way«f < 
our duty i and when, we are apt to dvour qot cortuotioiM 1 
It wiU^Midf our n\inds» and miickcn our defiret, irith« hob 
ambition and cbv|RQafiM& to be mMchoiy :; it will ftrvc ut. 
to anfwcrall that the world or fledi cpn fay, from ch» coa- 
traty extm|iltf of (ioni^ men ; If any tell «s what gmt tacp, 
or learned mien thinky.or Ay, or do, agiiuA Religion, ^bt 
• Cnfbl lift I it is enough, if Faith do but tell us pKftmc^wht^ 
Chria, and his ApofilcLand Saints^ M«rqris,bwe4h<Mttiit, 
^dbid, and done CO ttewmramMifc^i, a«,«p.« J-iTAar*. 
y«*«i|. 15. fUp i<^%Tbif^.^iTm.^ii, Rpktf.%,f.. 

^•f^«*»bmfM3iymim(a mfmm/Mtm^^' ^ 
mK0mmM9jmfnrg(f$0rn^ftUisgitttr, — 







TU tJf& rf^Fg^L 




Evf ty 0rt€e«id Airf i^lo be t bdp to «ll the 

Wtfit Off BcgpM of tiiyuMc, ir i hmdcniicc ro §11 ; A»dic fmmtt 

of one wliid Off fiiiftlkV'.|Mffcick ta « dock off vatcii» wiflntekt 

all fbml fiifly Off goout of offdcr. The nevr crcafuic conflfteth 

of all due pattif tfthc todf doth of all its mcmbm. TJie foul 

is at a flMfiCal inftmiMtir, which moft oeiihcff waar one 

_ Offing, ooffliaTC om oiit^'tiia*^ nor m^^Atii wtthoo 1 4)oiI« 

' log ill the tnalodf . k fragmciit of- tht moft cxcttlcat woak^ 

Off one mcmbcff oifehe coodieft body cut og^ is not beautiful : 

14iebeattCy of a holf (but and Itfi^ isnot oalyin thcfrai!^ of 

^ each gracc^nd duly, but much in the fnpmi$H^ fa^wf tnd^ 

hsrmnjjf of idK ThcfeCoreeveffy pafft hath its propeff affmout^ 

^Efbcf. 6.1 ir>^9i3>H- ^^^ ^ ^'^^^ Mmwr af GiiLmiift bi. 

' put on : Becauft Mpibuft imMnh in Chffift t mesrtnmfl^ 
inhim^ as being fufficienttocoinauaucate ercffygvaee*. A». 
fttsi Ulf&nreidlmMi jitvfnOj^mft^fnsfw tht C^Mf^iu^Am 
tkiymijff^limulf€ffiamicoMfUM$m altfe JiFSf pfGid^ OA., 
4. It. James t, 4, La^fi^trnMhrnmlM pfi^B imrt^^ tbs y9r 
904^*i fff/iS Md i9dm$^ msmmgmbh^. We oft cotofoat one 
fidvdi/ that ilMi|gft we want the /fi/MKfii of depfts^ yet we 
hai^e the firfiOmvtpms^ w of mfini$y.: Bnt many are 
faintopaore diis onl^ If^ infcscing, thai he that harh one 

graee^ hath df, hot as to the diiUariiQg imd^Ofderly n/# of J^^^ 
they are yet talcck> 



i^>-^k*BMaMi^a^ 



I . i 



• • • , 

BEcwftlfini not ij^ii rinCM-Qo- io 4<ir Winic^ for tb*: 
^Mpl^inftMi<feiiW»«»4t ought, I< iPiU not p«i» ovcf &. 
iicerf6ila<pmot.wiib9aijlratf.fiiftha i^«atUenciitiJb«itic. 
IwdlthBnfenAmywv <» . Wlmt^it the epflrAtMj^m^the 
fca raw i t» bt ddirai k, t. What ate -bar contmy. ddcStt^ 

aadJiteapifM.,^ Wi|«t.«ift5hc>ti;Mcf 9<thwv m<1 «htt 
■rf k^Aanm «;»rfini>l wftfiil li^trffocc»htnc« yifag. . 
L 4^lli»fc»i|lik«|iV^iiB^««ir<, 9waft hitrt •» theft: 



i • 



gm^ the. t^p .of Faith. 



1. hf^MwadcUaruniifJlMdmgoitM (he gietc, the need- 
f«A«iid Madiicalmaticisof the (toied $€riptmef»#ri«r. 3.1 j. 
( Andlf he htve ike imdctftaBdJng of the Scripfure languages, 
and the cuftonss of t hofe timet, md other fuch helps , his un* 
deiftendipg of the Scripture will be the kiM»re coai|4e«t| ABs 
3 tf . 3 . If he haveiooty he mnA make u(e oCc!iber mens. J 

t. 4'lettleA-weUgfOUQdcdB«/f«fof sllCSipds (upecnatural 
Reirelitioai (ts#ell.u the .icnowlcdge of ustur^ re- 

fkits.) ^ 

3. ijefirfarstomahe^hisjyMnr/#i(geiiid&rZr<f tobe fitif- 
ftttorf . powerful and firm. EfpcciaUy the experience of the 
Series ctfcftual operations in our felns, by the means of this 
word, lUfir. 5. 4* & 8. 9. Gil/. 4. ^« 

4. The hiftorical.lihowlcdge of the Sciipture mattets of 
Mty «nd htmr.GcdmaUtgeftCAncc Scffipt4:ire ttACf) hath 
fiilfilDed his Word, ^botbpromifts and fhreatniiigi, and what 
Chrift, and Satan, Glace and Sin, have been doiog in the 
worM. Therefbf e the ScriptiAreis written fo much by wa^ 
of hiftory \ and therefore the Jews wneifa. oftan charged to 
teH che hiftory of Gods works to theurchiUfcii, i Or^ io.l,a, 

34, 27« Thertfoic the writing of Ghhrch«^hiftory is cheduty 
af all ages, beeaufeGods fFc^ktuc to be Jknonta. ss well as bis 
Word : And as it it your forefathers duty Co write tt^ it is the 
chiidrtnsiutjp to learn.it ^or dft the writing it wouM be 
▼aiQ.) He that knowcrh not what flate the Church and world 
is in, and hath been in, tii former agis, and what God hath 
been doing in the world, and howtrrour apd fin have been 
icfiAiog him, and with what fucccfi, doth want muA ta the 
sswp/ftftinf; of his knowledge. 

5. And hb' Aluff Inve' fruienct to dUcern paiticukx caftsi 
^d to confidcr of all cfreunflanees , awd to compare ihs^ 
with things, that he inay difcern his dufy , arid' the fcafohs a^ 
manner of it ^ and may know adkong incoMRebt iCeemtng 
duties, which is to beprefarred^ and when and what drcnm- 
flancts or ircrj^fnffi domake any rhifiga d&tycM^iei6'm>iiU 
{be 09 duty' orji fin iand what MSfd^f4ii4K thil tikr «irfakli 
without tbcm would be a dkff.- This is Ibe )^;ii#ft4p which 
muft makeaGhrtfiian^iifrrorcompleit. .^^ 

%*hMA 



• « 



tmmfmmi 



TteltferfFsifk. 



^f^^m^ 



mum 




2. AvdiobisWtUikcfeiiiwftbc e. AfiUl ffflffMm aad 

fiAmifm f0 tbc fFU^GidlmCmmr i and a (iill /U^>fii0js 
•ndofriTiriirr to fhe RPif «f (?h( hii Gg^irmur j neldtog rtsdiit^ 
tnd (TonjlMflff^ and rtfibittty to the coininands of Xlod, ts the 
Schpbt obcycth his Maftor^ and ai thie (econd wheel in the 
dock 11 mored by the ftffl I Avd a ctoft ndbitrng to Ggdzi his 
khiif Gepi^ hftT^inkJul Hrci^wii of his Benefits > and tie^ 
firm fitking to enjoy » and gUri/w htm^ nndfUafi hh ^iif ; in 
awoid^ JNdiwiiim.aa6odv, and taking our cbicfefi compit* 
ecTCy.»pl|i£ighinai in lo?iog:hin^ and beii^g lored of 
oiini. \^ ^ 

a. And intiie^me will there mnft tie a wtt nguUted Uve^ 
to all 6$Js mnkf^ accotding as he is mMnifejItd bt gloried in 
them : Tfkthchumma^olfmtBddiemcr', tathe gbfyofHia^ 
4n^ as it is a created thing v to the kUfftd Angels^ and ptfcQ^ 
tdjfiriis tftbe y^^ to the Serif tun, to the Church on>trtb» 
Cothe5efAr/,theP4/fMr/, tht Rulers^ the brfy Ordinancii to 
^MmMhind^ even to out tncmUs > to out (elves, our fouls, our 
bodies, our rcUtioos, our eftates,andfntrcia of every rank. 

3. And herewithall muft be a hatsisd of every Qn in our 
felves and others : Of former fin, and prefent corruptioD; 
with a penitential difpltcelice and grief >. and offiJSUiJh^wkh 
a vjgflancy and refinance to avoid k. 

3; And in the ^if^^^^'i' (Here mufi be tvivMihi/ wn^hgr 
/rrimsx, anfwertng to all theft motions of the fTtMi in Ldve. 
Jdeli^t, Defirc, Hope, Hatred,Sorrow, Ayeifation and An^ i 
the complexion of all which is gedly ZeaL r . 

4. In A^vitalMdiXicMihif^wer of tbe(bul, there muflbe 
a holy sSivhjf^ fromf^udi uAfortiiudt^ io be up and doili^^ 
and to fct the flu^fli faculticf on work > and to 'bfiog all 
hf^VfUdg^ and voHtkns into psSiee^ and to aflault an J conqiia 
enemies and difficulties. There mnft be the Spirit ^ town 
(thoughlknowthat word did citi(/Zj^ then denote the Spirit 
nf Miracles, yet not only) and of Lrve^ and of a found mind. 

5. In the •nrn^^rtinremfrfri there muft be by»/ra habit of 
rrei^pbedicnt txtcution of the fouls commands ; As in the 
Muguo a readine(s to frgf^ and ffdlfo GoJ^ and declare his 
WMd« and edifie others \ and To in the reft. 

#. In tbc /«;»/#/ and n/fffir^,' there nwQ hj^f be a hti>rt 




Fmtb, 



7 



it^i^mtmt 



ntt ^ betr4«ira the cMMMriit «f the miai Ml wilt. 
7* Liny, fa the fiiMg*Mrii«tlieieinaft be ■ ^mt^i ot 

M|^fffOAJfMJIMfr,«MaJM,««*«t<«M^tP*^M>d^«^i w' 

thcN pma be the hnpicffioM Of thinei that «re goo4 wuk uic' 
Ibh andticedyebedieMefo tKe fafferiaiir iaerifies, fhtrit 
aty be the iaflnmeiit «f hoUode. eikl tiM the flkop of tett^ 

tatioai tad fin, inf • ^"^* *>°'°^* Mbtdcted tbmg. 
Attdlhehinmi^dfantheCeniiiftbeee ifdlaMcnpctfecthe 

matter: Ae . ^ . ' . 

I. Thertinuftfc«« !<*<'«'*' «»»■$ *««« «»«y *»? 
moft*eepitepiopttpiiicciniftefap> /^ ^ 

». Theietnollbc«jii(ljp<'<f*l**«« aen«r: feme gncis 
nuft atit wither, whiia (MheH alone arc cheriAcdi nor 
Ibaie duties takeapall owr heart and titne, whilft othei* 

are almoA laid bf. 

a. There«aftbeaji#*fl»*3' end Hitrti^ Utttrj %n9. 

4. And a )Qft ^m^MrNm and rc^eA to one another, thit 
cveiv one btftiftd <b « to be a help to «U the reft. 



a-j»jhJfe«»» i 1 1 1 



< ■ ■' 




I. The Order i. Of "lateiMbwI^ceBandifaticy.aaftbe 
thii. I. in order of r««', the drio^ whkh are /iNKMr aif 
^wn before the thin^ wUch are beyond Our /^w,and other 

s.'I^yolldthdetl|B fill thing Indwa bath for eof^iRfjr 

andforf»i««l«!y,i»,that<»er#i»#<?»d.^ . ,^. .^ ^, 
« ^hk<Wiftobelaiowna<«»«&eii«» his thrwE^ 

t, ntgiVtrntf^lmOta and IT*//, 

IS in thcit EfftMal rrrftakm, VmuftMiCf^ 

Wiitm MiGvtiiitfi for LwJ •.„,.,„ . 

5. And alfo in his petfedHtw* ealled UM and Nrfifiw, 
fee, Cas'IiBmenflty,=&tcmity, Independaney, ImnntabtNty, 

fcc.) 

«. God flMift be nelt known ih his l»r« Perfnuhitt j u 

the F<tffc«r, the ^w^, or #wi,and the Spirit. 
7. And thefc in their three CMfsUtUi i tfieim, fittgtnt 

1 And lit thcik tbrtt pttt «r«rfe, ert^tim.Kt^^s 



ne life 4y F4/W. 377 



SMBificaiim (st Firftaim) producing Nj^Wi^ Grace and 
CJ^ry^ or out Per fims^Mtdicin€^tnd.UeMltbn 

9. And GodwhocicatcditheworU, is thereupon to be 
known in his Rtlsiions to it « u oqr Creator in Unit y, tn4 ai 
our 0v^9ur^ Kahr^ ind Cibi#f Gp^d (efficient, dirigcnt and 
Ami) in a IriMtrjf of ReUiions. Yon mufi know how the 
Infinite Kit Ml Pc^tr of the Fdiber, created all things by the 
/^i/fifif f f^ipiom of the fF$rd^ or Son, and by the Infinitf G^i^ 
wp and I^vf of the h^fy Spr'n (As the Son redeemed us as the 
eternal Wtfdm^ and Wtti htcarMte^ Sent by che eternal VitsI^^ 
P$meT of Che Fgtker^ to reveal and cotDoaunicatc the eternal 
Lnv in the Holy Ghoft : And aa the Holy Gboft doth fsudifie 
and fnftO us, as proceeding and fent frona the Power of the 
Fathsr, and the Wifdona of the Son» to (bed abroad the Lote 
Gf God opon out hearts, &&) 

10. Next ro the knowledge of Ga/as Crtatn^ is (0 be cJMi(f» 
dered the A^orAJ which he created,and cfpecially the ImteBetiuil 
OriMtures \ Angels^ or heavenly Spirits, and Men, Man is to 
be known in his peribn or C9iiftitntim firft, and afterward in 
his gpfaniid cwyft^ and ia his end and perfediom 

11. In his ^nflitution is to beconfidered, i. His Being 
or liTential parfs : %. His Redtimde or X2j)ilities : 5. His 
fLehtiont, i. TohirCratour» And %. To bis fellow- crea- 
tuiett ( 

1 2. His eflenriil partsaf e his j^n/and h^dji : His foul is to bt 
known in the Z/4iryofits Ej(/fft6r, ^Ltii Trinity vt tffcntM fiumh 
tm f which is its n^rnrj/InDage of God.J j^^mfe is a Uving 

'^'rir: ItseffititialfSicaltiesaie r. KVUmtftHvity^otPowtf : 
2. An Vnderjtimiing : 3, A fTiV. 

13. His RiBituie^ which is Gods Moral Imsgf on him, con* 
fifierh i. In the fx^tfiptiiude and fortitudi of {his A9hf^ 
Fimn: u In the ITf/dMof bis Vttditfldndmg: 3. In the 
M^rslGoamfdlhhmif^ wl^kh U iV Udinsim to itsKn^; 
and £riidriir/r ibrits Pfiry. 

14. Being created fach t creature^ by a mecr refultancy 
froai his Nature, and his Oator^ he is related to hin) u hie 
Crmvfe % and in that Unity is the fubfiquent Trinity p( Bx» 
jations: r. Aswe'ar(; Gods Eropriety, orhisOw^: a. Hit 
Suhftcti : |. His Bfmficigriis' ud Lmh:/ •* ^1 comjpriud in ^ 

Bbb tW 






the OM tide ef his chilifin. And it once with chde Rebttoot 
of man to God, it is thtt Ood it u bcfoire t elited Co mail, m 
his Cf ator, and is his Ommty Rirfrr , md CUifG^^d. 

15. Man is alfo related to his fcUow cfeatuffcs , bihm bim^ 
t. As thcif Ommr^ 3. Their XJttrr^ j. Thdt fiuf. under 
Goi ; which is Gods D^minMw o^ Ihnnmy Imggjf uptm 
man, and is called commonly oar i>9mi$im over the crtatures : 
So that by Mrrr Cnntim^ and the Nitf air# of the creatures 
these is conftitnted tfhte if ammmu9m httwftn Gad gnd Mm, 
fd^ichis I. KThmimtfBt 2. kKin^^ J. kFamitytnf** 
tm^. kxA. the f^Mi is fometime xallcd by mu tif ehcTe 
namcs^^Ddfometimeby the other»flai imping the reft. 

v6. Gois Xi^gAei'betng thus smUinttd^ his Atttikires 
ipp^bpwate to theft bis Relations follow : i, Hts jUfibdt- 
ntSt% oyxtOwntr: %. Hi$ Holimfii tn^bwdjyfike tt our 
tbilef: ^ And his Kitid5ds» Benigmtf and Mercy it oar 
father ot Sin€f0Ct0r. 

17. Andthenthel^irl^/orGodasinthelcditffeeEUIatfODf 
follow V whiAatc i. ToZ>qK^ofusithist>le<fiirc esMr 
Ownit: z. Tagn^rrirusasovsr Kis^: ^ Tobvtm^ end do 
m£»9^ tudibakeosiierfcaiy htppyas onr BmeftAos and 

^urcndL 
tS/ AndJMeflioif pafficrfariystfobcconfidm^, i.fbw 

Goddtfpoi^of if<f#ai when he had new made him z a.flow 

be began his Gofetnoient of him : And ^ What Bene- 

^s he g»«e him, and ^it he forther eftftd or promifid 

himt 1^ 

* k^. And astoffleftcwid, wemnft i. Gonfiderthe -ilefir- 
erdeiirpaxt of Godf Goftrnmetft/ which is Ltgfi^hm wd 
then f heteafteO the ^rfion pert v which is 1.. J^dgakm^ 
%. ExtMinh And Gods tegiflatbn Is i. ByaM^«^j m 
Ibriifeslbchte competed wtMiobieOs, J^ihM refiik from 
this Nktirr^ lb rclatid r t. Or eUe by^ fftcm ot Rnrektion 
Ifomhimfctf^befidtsoarNatttrcs. i; The Law of Natmc is 
IbAidamental atid^ iMfied in onr (oreiaid Relatiras to tSod 
Adtafehret, in which ir it made oof natnral duty, 1. To^i^ 
fliiroti* fehrei whi0n)r to Cod» end hit difpcftt, m his own: 
%. Tdrobejf his commands: 3; And to tecdyr hii merdeSt 
wd thautfiBf tir fCtttin tfa^i^ ibd to lofe hnt; But though 



'* ' ' mm 



rbt Lift fiff^L 97f 



^^^■■■a 



(«l Gods cflentiil priiictjplcs^ asd his foffcfiid ReUtiMs, ue 
adouraUy OMJun A in their ^pctttions ttJL ixtrs \ fb) out Re« 
lMwcoH^4ti9ns^fccoii']\UL6tj ycttfc they (b far diftinguidiN 
drfe, chat wc may £iy, thtrtheic which cmijunAly make our 
Morahbiiy^ ^ yet are oor all the refults oC our Rdatbii to a G$^ 
^ih§$ur^it»^ucby but the fecond only v and thcrcfart that on* . 
ly is to Ik ciUed the KMditd Lmm in the ftrift ftnic, the other 
two being the Afff^/refidis of ousKsrtiif^ ThtdtuyttftOh 
|«9wff and AtMtnct in general^ aiifing from oar Natuiea tc- 
laced toourCreator^ is the radical governing Law of Qed 
in us. But yet the iapie pAmifitm^ and grsiiwdi^ and tm^ 
which are prioiarily our duty from their propa foondatiooSt 
are Iccondaiily nnde al(b the matter df iiii«^fsl9ii:tiM At$y^ be* 
caufc they are al(b commanded of God. a. The fsrtkulm 
Laws of Nature arc i. Ofooir imrticohr dataea lo God ^ or 
of Piety : i. Or of our duties to our CcItcs and others i 
1. AAsof Joftice, «. And of Clittrtty. 1fat& Laws of Na* 
tare are i. VnaltaMt^ and thatis^ wheiedionatnre of our 
licrlons, and of the objtAs» which are the feundatinns-of thcui 
aore onalccrabkt or ftill the fame : a. Oa mutable^ whan the 
N^ffftf of the things which are itsfbonditinoy is mmMt. As 
it is the imciiuta2>le Law of iopmutablc nature* that we lof c 
God u God, and that wc dir idl tbrgood w^caBs,dcc« btcauft 
the/tfMi/iit;0iiofitisinnniitiblft>'^^ r.f. the Law agaioft 
IncciS wtt mwable in natnie : for aMtufC bound Ai$mi chiU 
drcn to many each other \ and nature biftdcth us Jince (or- 
dinarily) to the contrary : . a. The roftdki Law to Adftm was 
Ciperinduced. The paorts of Gods Ljw muft alio here be 
coofidercd. r. The tetrsg&^ivf l^iti'mg part* (for Qoda 
teaching us, is part of hiinf% ur) aAdthaew, Doftroses, Hi- 
Aoiy and Prophecy. 2. The Imf&t^iUt ^fsrt^ comaiands to 
dlit ^nd not to do. 3. And the fnifcrisni or aiotm parts in Law* 
and excctttioD, which are 1. PmmifeaafBeneficiat^ Rewards; 
a. Threatnings of hurtful Mfiahies* 

2*. Gods JUsWi being thus- dalcribcd in gmtf^y, andthofe 
made to Admn thus in fttrtmltt * the asitt chmg to be con* 
fidcscd, is nmt M^rimr m Wtti^*^ Uwsr, wfaichnaua 
be confidered in the Cdufti, and the Nsfare of it, and the im^ 
laadiate cffoAi aad confeqnents. 

Sbb a ^t- And 



g8o rte Life 0f Fdith. 

at. JUidncxc inuftbe coniidercil Gods e$nftqitetU ^tt q/f 



GorcffOOD^nt ts to Ad^n^ vift. his yudgutg him accord iog co 

LftW. 

aa^ And hcie Cometh in the Frmifc^ or the firft edition of 
the Nrii^ CtfiftrnM^ or Liw of Grace « which mufl be optncd 
IB ttf partSi ori^Dil and end. 

23* And thea muft be conftdei ed Gods exicmim of his fee* 
ftncc on Adsm flo ks as be was unpardoned \ and fo upon the 
world) till the end. 

2^• And next oiuft be cottfidtred Cods enlareenacnrs and 

^pVcations of kis Cotciunt of Grace, till Qbrifls locar- 

•nation. 

a). And next, mcnt bchaTionr under thar ex plained Go- 

▼enant. 
%i. And Goda fbtcnce an d execution opon them there- 

npon. 

27» ThriL wecoate tothiefMi«^p..of time^ and to exphio 
the work of Redemption diAindly. And i. ItsOri^iarj/, the 
GodofNirmrr giving. the world a Phyficiaoor aSarioarr 
a. ThcEn4f: ). The conftitutivc Caufes : Where i. Of the 
Ttrfmtil the Ktdamn^ in his Effiuct^ as G$d and Man^ and in 
his pcrfedions^both tffnuUl^ and modal, and accidentia}. 

28. And a«. Of the /wiMrrxrW spvrj^ of our' Krirfif^iiw 
ffuch asGrciirfax wuto.the firft AdtDiniflrariOD>f&. (bis futt 
yndiftski^^ It^titffpiinii and hcgrnathM^ being all prefup^ 
l^olcd.^ I. His perfcdAiS^iMtitfX of him&If to his Father, and 
I* ubmiffion to his^lTpofiog Will: 2. .His perfect /i^j^cri^ii md 
•^fififffce to his Governing Will ." 3. His ferftct Ltvito himr 
4. And thefijferfiy by which he expnfi all rhcfe. The three 
hr A niniting tf' xbemftlvu v and the Uft mtrixing as a faisfMct^ry 
SMCfifici^ not for ir ////, but for its uiefuloeiit to its proper 

Hidi. 

29. From this Ojffrfi^ once made to God, ChsiA acquired 
theperfcder title of a Saviour^ oa Ktdamir^ or MtdidMir^ 
which one cnUiinU this Trinity alfo of Relations UtMrds 
Man: 1. Tl^ir Owmr: 2. Their Ruler: 5. Their Bene- 
fcftoqr : The Father aUb as the firft principle of Redemption, 
acqutxiog a Tecoiid title (beffdeathefirft by Creation) to mir 
cheft: and uwtrdi G^d, C^hrifi costinueth the Relation of-«* 



J^:^imiJB6aHmmmmmmmmammmmmamimmmMMmm 



7»0 Life 0/ FMithi ^^i 



^t^^am^kmJmm 



$0. hi ordcl to the jr^ri^ of thcfe Rditions for iherutiuc, 
we maft confider of Ch rifts exaltdrioH ; x^ Of his JuftificMtbm 
WDABUfofftBUn: a. Ofhit i^fcmjitfuand ClotificMtwti And 
3* Of the dchTcrtng of AB fwvt^ and Ai Ibings into his 
hands* 

3 1 .The work of Redemption thus fund amenf illy wroughf^ 
doth not of it fclf renew roans natnrcy aod therefore putretb 
DO Law of Nature into us of it ftlf, as the Creation did : And 
ihcf efoie^e inlft next proceed to ChriAs AdminifiratLm of 
this office, sccording to chefc Relations i which is i. By L#w 
giJUtimot BmgihMi cnaAing the New Covenant (where 
tnialaft and perfcA edition of it is to be explained i the Pre* 
fcpffcrcy the Pionaifory and the Penal parts, with ita cffcdt, 
and its dificteificcs firoin the fordiet Edition, and fsona th« 
1,4 w of Nature and of Works. 

3a. And l. By thepro^mlgationorf»(/f^ifrilllofthisCo<' 
f enant Of Gofpcl to the world» by calling fpecial OJicers for 
that work, and giting them thcitcoromiflion, and promifm^ 
tliam kia Spirit ^ his fr^tQm^ and their Reward. 

93. And here we come to the fpecial work of theffo^ 
yMf wbots 1. Tobeknown2nhss£]pffCf and Tafon^n 
the third in Trinity, and the eternal Lnft of God ; 2. And aar 
he is the grmii AiwHttt or if^ear of Chrift in the world, 
wheie^its works are to betonHdcitd f. Preparatory, on and 
by Chtift himfelf : ^. Adm'tnidt^offy : 1. Extraordinary^ oir 
theApoAica.aadtheirhdpcrs; t. Being in them a fpirit t£ 
cxtraordinaty Pc^rr, by gifts and miracles : 2. Of extra* 
oadinary WtfdBm and litfgSibiMy^ as far as tbeir commiffion* 
woili required : 3.. And of extraordinary Love and Ho* 
lineis. a. By the Apoftlcs, 1. ExtrsordinarUy convincing andb 
bfftr»gtng in the world : 2. Settling all Church- DoiStrineStOf- 
ficcia and Ordas which Chrifl had left unfettled /bringing aUi 
things to their rcmcnobrance which Chrift hid taught and 
^mminded them f and guiding them in the leftO 3. Re* 
cording all this for pofterity in the holy Scriptures. 2. Hi»r 
Ordh$sry Agency i , On Mtittfters, a. By ftndificatton oaaH 
IfueBeiicTers is after to be opened. . ^ 

34. And here is to be confidered the Nature o( ChriftiaQi^ 
njnfim : . Faith and fUpentaMe in our three gr^t RelAtsoni 



!*ir 



mmmtmmmmt^ 



■JJ^I rti lift ^FmHA. 



to MS RcdcoMty um€ tic his Owm^ his f Otfciplcs nd^ Sub- 
pcAt) anihis tiHifkUrm^ with til che fpcctal bcncfirsof 
thde RcUtioot as antecedent to our 4|iiy » and then alt bur ^ 
Ijr in them as commaiMled : And then the benefits aicet lo be 
cxpeded (as in promtfe onl]f J 

3 5. Next mutt diftki^ly be confidcrcdi the preaching;, tod 
con? erti Agt and ba^iiipg pai« of (he outiiAerial Odice v i . Aa 
in the Apofilcs : 2. And in their fucccflbrs to the end » with 
the natufet>f Baprifm, and the part of Qifift> ^nd of die Mi* 
ni(!cr«and ofthe baprized in ehat Covenant. 

36. And then the dcQripiion of the univerfal Churcbi 
which the baptit 4(1^. conftttnte. . 

, 97^ Next is to be dlsfeiibed the ikreof Ghrifliaiv after 
Baptifin ; 1. RMstiw^ ii InPtrdoiii» Reconrthation, ]oftiC« 
cation^ 2. Adoption. 2. Fbyficsl^ ro the Spirit of SanAi^ 
fication. 

38* Where IS |o be opened i« The fitft fanAifying work 
of (be S^if it I 2, Ua afcev-hc^s and theia oondittons, ). All 
the duties of HoliRefe^ pimittve and medicinal towards God^ 
out (elves and otbeis. 

39* Our fpectal duties in kcttt : readings aiedttationi* 
prayer, &c. 

40 . Oar duties in Family RekCtons and Cattii^ 
4i« Our dottca in Church Relations » where tato be de- 
feribf d thi^ nature of psrticalar Churches, their woik and 
worflitp, theiT minifliy, and thdr members, wirh the dutio 
of each. 

4a . Our dntiis in our Civil Relations. 

43. What leroptatioiis are againft us^ as be to be mtt^ 
come. 

44. NextistobeconGderedtheftateofChrtftians andft)- 
defies in the world : How far all the& duties arc performed * 
and what are their weakne&s^and fins. 

knd what arc the punifluBcnts which God uftdi in 



4db And what ChriiUans mnA do for pardon and lepara* 
lion after falls» and to be delivered from chd6 posi^ 
menis» 

47* OfDeath^ and the change wbieh it maketb, and oTonr 
Ttcial preparadM for ic; ^t.Ot 



Tie Lifi rfFBith. ~ 3»3 



4S. <Or the coming of Chrift^ and f he Jodgtmcnt of the 
gft«tcbf. 

49. or (he paniOimcat of the wicked tmpeoitcnt in Dell. 

5«. And of the bkffcdmis ofthe Saints in HctTcn^ «ncl (he 
evevUHing Kingdom. 

Th€ic aie the Htads, and (his if the Mcthe>d of (tQC Di vint- 
f y^ uid the ovdct in whieh it OM>uId lye in the underliaodiing 
^ htm that wilt be cofloplcit iivknowledgc. 



II. -And 11 thif is the iHtdiiQual Or^rr of knowledge* r# 
the Older which all things mud lye ih it oor kigrts midtwiSr^ 
tf iDOchinoreiieccflarylabeobferYed: I4 That notliingbuc 
GOD. beloved as ihc infinite mnpk good » totally with tl( 
the heart, a^d (inally (09 bimfitf: And that nothing at al) be 
loved with aoy Love, which isnot purely Subordinate to f be 
Love of Gcd, or which caulcth us to love him evei the UCs. 

3« That.tbebleflcdperiunofQurA^4fi^otrr,.u inthtHn* 
iMM M^iare ffvfifUiJ^ \fxvti abovealf creatures iKxt w God; 
gccaaft tbcre if nfoft, of : the Divines Pcrfcdltonsappearing in 

him. 

3. That the beavenfy Cburcbot^oactf ot AMftls Md\ 

Sshiti be loved next to j[^ ChrUlj ai beiog nMt in ex* 
coHence* 

4. That the V rivet fgiCbui$h on earth be loved next to die 
IKifeA Choich in Heaven. 

5. VtMftfiicuUr Cbitrcbiszni Kingdoms be next loved »^ 
and where ever there is rnere of Gods iaim^and Imagi^ tban^ 
in wrJfUvis^ tlMt our Love be mofrtbere, than onomftlpis. 

4. That we next love ^i/rp/vri, with thai pecaliar kind 
of love which God hath made nece&ry to onr duty, and our 
hap^acls and end h with a (etf-preferviogt watchful^ diUgprt 
love^ preferring one fovhhcfou our bcdifs^ and ^iritu$i 0)ci* 
eies before rm^j/, and ^e#f er before Up. 

7. That we love oor CbriftUm. KttMXkm with ,that ioMc 

Love^vihieh is due to them as Cbrifiitni and KW^rio^i v. atd! 

kwa 4JI iilakm accoqfi^K ^ <hc;ir fUc€t^ with thaj^ kind of 

Lovawhichiis,properforibeams fitting us to aU the duties 

which we muA pctfoiin (o them. ^^ 

^ 1 That 






of Chrift, vriiH « ff««/ 1«« «cGOtdmg to thf mnfuK of Gods 
Itntgt tppearwg on them, • * 

9, Thtt w« loif*ef«ty wOW* CfcK«*i r*«t.,w« <«i«o« 
prove hwhunohiifttnedhiinfeUbx «p«A«cy bt iHigoMiocfc) 
with i^^f^tcyLhm aUb betoagwisco <r«r ChiiAiani, beciufc 
be^MfimkratlirtOBt: &ityct •ecotding 10 the ««<)!<¥« aI 
that M^tgttnct^ as lieteg aof* «4l;/!i«at ^ fomt, nd antte 
ifHit/w of othcit. ' 

10. That we lore.oui 'mimttt fyUtWt (timth that f» 

gtdfy with k dotble Lowe. M p4fy vd •» ^i«f 4*- 

n. TT«w*r »«Md^*o«»»«l»dci»4^«'<»t»0Wr-wulit 

LoTc which is 6iini>k to oiu duty cofrwds them (to. dp ca 

them, as we wodd have them dp to in » which u p«tlf ncau 

by loving thmcionrtclvM.} ■ . 

I a. TbatwelovcaHQiiBkiBdt even &<it mmmm^. mach 

aotc tvr «WM, It they %n mm 4 fee th^ 4«Bn»«y "= 6a««t 
Miaic, andtheiirMfiMI/fobefieinr htdytnl cnily amiable. 
i;. Thatal(i*r«iA b* cboftnaccotdiogto thcM^ Cwhieb 
is to be ptcfarrvft befoteotbef ends > aad their fiiitaUeocis and 
|bne<rfozth«t«Bd (at thcy.nte to be pn^ncd befim 9thct 
meanS') 



W ** II III ' . 1 ■■ »"■ 



III. ikud thfe oMcr oT fmdicc it,' i. Thit wc be fiift le 

indin€oi0bm* 

^ It if tiif principtl thing to bc^knowo for finding out the uu^ 
method oT Di viQicy end Rd^ion, thit<:it in the grett freoie el 
Ntture i fo) in the fttmt of Afrn/iry, the true rootioii is eir- 
iul^r: FremGodikitfcienityG$d^ the Dirigint t$ G^, the 
fmOCm^fi of all j therefore as God if the fiifl fpriog or ea«A 
0f motioB h fo the ttmhri is the H^cipt rirf M ^^ <** H^ 
rfttf^ in retuf ntng all to God again. 

TheKfore nDark^thtt our nctiumg Ctmc^s arc our firfi gjrmts 
inf9Ci¥tifry asd cmfecrivhig imtt arc our Bi&dHtiH'y and 
then out fiinrning gf^^^f and dvtjii come ncKt i in wbieh we 
ftoceed ftaai the hfr > f the |rr«rrr) till we tone up to 6a 4 
himlaK ^ 

ThereAit 



n^iaai 



TULiftrfF4itb. .3^5 



ThoifofeiftpQiaiof fMPtAice/ the ftAfMng cbat wc Hare | 
fa do, utokiffniol8»iPG#ilhiibfltf«S'6NflKdfiirG0il^'ta^ ' 
to ltv€ if /ffM himyWi nfim him u eiir Bmif^Om, fft^m biiv ' 
hctftf €omkSb^ thtt wc ib^^f mlMiaf Nit kom hin^^ and (hill ' 
never be ^ r^ hue trirfc Uwt ftndMM^^ a»(Nifft/riiiMi##iMri 
ttn4^hct^c 4o fttiotf MiMiofMt Mn • «t cmw eod tccord^ ' 
iog^i wh|cb>a»itttaficit#4Ml^«i^ ' 

in chcpciMboA ol1^iiv9^p nut 4r%ttv * 

a. The whqk^Mif •frntifu aj^pomtcd bf 6od for Ac «e« 
taiuQcnc of tbif tnd^ aiift he r4^ ^igif^f t voA not brokea 
aliiiidcr» utbrrb^feiUiclttioiietctitoOdben And t. Tlif . 
mM ff4tm pfNmtrr^tmithtA^iJlKU on at die fnft great 
meau aypoifM to ttaniniMoeaBcy/of aha {Mrafer vation and 
CKeffct(cofhiiholiBaftacidtighteon6iels:-3u AndthcCova* 
■ant or Law«{yo&t?^ as coojoyotd nMothii: 9. And the ' 
Sfirk if G§d^ cottmontcated ooly fct fbUi a mta fiifeiency of 
•c^^lpiOrJicip, as God iaw noeiet to^ont kukft* oExtdition. AimI 
thoogfiiiiffeaieaMCtkc ^rrumptf « Mdefce S^ sf^fW Crtatir 
JM itiir iegref) he inot nonr fHflikm km hfki nian ^ yef 
they are AiU to he tooked on ^'delivered inco^ thr hand of 
ChriA the Mcdiatottr, to hcufid hy him on his eemst ud in 
otdet to hisbfefled ends. 

a. Bo(ttkthe/f^roftfaer#e#vnrMf 4nd|tfr^^ 
whieh wf arc now to nlc s And «i this' frame i. Ghrift the 
Mediafonrii the ^lA and principal i andiheAudior of ont 
Paich, ,or Religbn % and therefore fnNn Ms None it is called 
CkrifiimiiyL Heis(nowthc #r|l mmis oftd on 0Mb f jrf foe 
eommnnicadQg mercy onto tnan^ and the frft in digmiy to 
heiwrJyi^andnftdhynrMbni^i hot noTche firft in Tiar^ 
beauTe the aNMi of rrve^l^l ^ini mnft igofirft. 
n. TheftcondnifMiind^git^(anderChffiA) istheopera- 
tion of the H$fy SfkH aifeot or gtttn by the Redeemer: • 
which i^/iTftbcing as the |Sar/ $fmwmrdmHm (which are an 
the b§dy) is given varioufly in tpdhMewefs to the fmral f6n§ 
of means for which more andnj • 

$• The nawtatimt^m for thii Spirit to work by nod with» > ' 
have been in three degteci: t. The Iswijll degree, is the wirfil ^ 
or erf4fiirri (called tie t0s|^i/Mtert^>alone» t« The f^nd 
digtec was thi Law and Fromi(Ses to the lews and thett foie* ^ 

Cce lathers 




rUUf*. if WMitlu 



Gei and ii^%jnii«4iM»8natnin«fMir«fiiHrf||iit(v«iMl 
to fcww otctwiiMsfjiiA bdnt'ttMBB.^ MtfoMKa^ ffvi 

thc«4)| ^>(H<y«Mt trfHAcfD^mtiOMf •» tf» Aitiktaiiaf 

MrdviAiMiBdic£ , ^v^ ' 

(WJ^fo««iA««fP.4Mr<.^i|i4«MllM'iMrt:lbr(4idt;ir^ ^m^tXbi 

tjkw th* ii|c»fa|t^i)f. AcLvSpuitt cuutww ft' ^iMi aO tlidc 

/iU( •f<ft4.AB4v«)iiatM4ltti«ciUii&lt>of TohinRioufb^ 

M |it«iM (iMMUflb ial««4« 10 ihar^peniKftt. t . Thtt 

iVNiiMr AMk t^ilH^ftpiMW «Bt:lutltliiia, Mircrfled ^- 
•c<fa6hnl fn«c: flv/!|[«Mirthrf ttmi ibtfni^ <• 



i«M« 



•MM^i^MMfh 



J ' ■ , ''■ ■ "." ' ■ ■ 



'■till r'\iimmtmmtk 



m 



power, that (rometiims «t Icift) it oai^Mv''6#^%4»iivfeett 

the;4a««(MltepaiAttitdh •«'' ^^ ^''R ' »»--^*-*' '■"• -■■' ■•''•• 
' Hut thets is fuch t thiog, M^^^istk m^JNi* Hfei -^ 

fin (!iMcnMn*eMt«tt'MI|taw>p-4Ul« Hi«fre'S>^*)!t\i^)^ 
wilt 4^^ftw«ln#«nMk«l»lM«Ml (fi»hi«)«tkVt«%nut^ fbr ' 

«yc||i!t^94bik)tAnlM«r<«ip4iNb»ir W'^ilFh'; bt ityts, 
Q&ftq|^>at«Wbk/*d «>Mrfih«|ttU^HttnNlKt«}\roa<t Ale^ 

hcfati given. • .ivbJiift«ir"-..l..-.-, 

. n«Rfbt(«ritt«c^eifbbiiBtfe^fi^l&p|«a 

of th(eCrf4firr#, or to them t6atlli3«iiM<M^M«#yMFtiatM* 
OinillarailMftMV »inie«^[r^ytidHAe MMft«tiU»%Fti^ of 
ffiNdbl4^tW<Me«i%«h«Hii% 't9ot»WilMiitiltMi lt«;mVF#% 

«Q4.toc«nvifac^itlNteiirtli*b«Al^fel«M»Ait!thcr^if/«W^^ 

the i</;/b4^rt of Nature, op(«^4«ailMrf.<<<^1(M*ilH(i«r4icf|^ 
*fi»sh1hoai faria^ttem into ^IbMTfk^ btikh^Hu: '«ii lb 
roocb a» 1 htve itmkianid ^ tMftlj»iolr«hc«pivlr it:|ti«K <o 
fhofii that do iiot.ycto<>ifet i r i y' < lift , '»tf»opfe^ Pigiaa 
oliltt«orli:.Aod6if)bdiiB«n)rtNieiiN(t^«ft«i^^ c 

2. Andfo iiiQdh.of cheBpTrli ««s^v<il'»rl«miiif]f Ml^ 
)««ts»itifsasiii&lMt*iia«e'«aiUt4 ttiMrttt toim 4n<fti 
Mcfliah toxome, tt afoit&ii > if fliey dia abf vrilMf re)0ft 
thkhelp. 

J. And to ttMhSeimnhto be ^tc« c« mtftt Att N* 

C«ci *• 



^VM^ 



388 ' ^^ Tke Hji Jf FM$tk, 



■ ■ 11* 



(he Gqfprl, tnd never believe it t or ihaf believe ic not wicha 
^^ufttffingFaithf.is ts fuffiqeotjo have oudt them rritf Ki- 
Iiev0rsi u\Ai0mwif \ohwftkff^bhm frrnhk fd, for lee- 
. ipg it is q:rtiia tbit fuch « fiificiemt unfjfeCiuMl grdct it^t w, 
«vt hive OD rcafoQ lo^bnetfit 4^r God doth tily mote^'^dcftrc 
hisown qMMmiMtf, tl|an ht'di^f*^^ -cnfttitt he mtlt^k ^- 
btving i paOffiJmt^fiili <Miitiiiff Cf JaOifiatiofi under the 
^ Go&cl, to them, thii) tre in iht if#ir#jl ispMC^jf #f "ir (before 
* cUc^tl grae^ ihiB he mwitfirit^f $^d$^i»t to be t6 Adm. 
The cbi^AiDOf agatvift; ih^i at ictbe aftfwered iii doe f)£icc, 
aod tte tlmady tnfivc»ed V tt^I><^^^^Bi at lUfjc. 
. 4, The;4iMtiritndt4iifvMr>t)^lgviCe^;a^ 
/ririvr, an4 mtifi hfc^utcdwhitfimf^ •• loHoweth. 

1. The Wicncii nd VresAing o| C^^rJ/f tnd jkis Jfc^ht 
WAS tjiefiift ttdLrchief piif 1 ^et^ with 'their YettUng the 

'Churchci, Md.^eecotdic|^Jfb:in^ ti if la'b^ MrftMlii»|| 
R^ki0tiirliQ|y^irthii»j vbich ftM M^ to M the eUcf 
fui of this means. i > ^ • - ' "^ 

2. HcMt tathe Sei^aibk' ttMrJb^i/ 0|(^r aad G^Sf^^iB 
prefcrvethemiand tea^ them, to iis» is the next pffo^iparpitt 
of this firattc oinyim; /In whidi I edmptehend eft^thcif 6^ 
fijce ^Preaching for converfioo, baptizing, preaching for coik 
firinatioaand edificatloi^i|iefaitMu1^ pfij^iig mdfniftg 
Godbefoie the Church »adminiftritlg:ihe'b(Aly iiid Uood^of 
ChriftintherSWremetft>6(iC0fm«uni6l^ nvate^iog' over 
a|l/ihti)oek,-by p^ridiiil 'infiradion/adnioiiitioQ, reprbofii 
fcftfiircs aiidmlifolactoiis. : . . 

}• The next part (eonfundir itith tHts> 11 tbe^eomlMiUM 
•rthrfaHhfulfn,tftei;Chiitchcs. / 

4. Theliesuiffouvhaly focietf in tJirtfUan families; and 
bmily-inAruiftions, woifhipand ^uftdifctph^ne. 

5» The ntxt is our (ccset duties' between God and us 
•loae: As i. Reading, 2< Mediution, and filf eotaminatito, 
)^ Prayer and ihanklgiviog, and praiHe to God. 

6. The next put is our improvcaKnt of godly mens inti- 
mate friend(hip^ who may isftiuft, and waro^ and reptovf^ 
M^ comfort us. 

7* The Mxt is the daily coiirle of profperihg Prpvidencca 
md Mcrcift^ which ixpt«6 Qe4i LoTf» .asd call 'tapmmi 



'^ ■^— — I I 



7ii lifi'rf FsOi, ^af 



'mmm^mmmi , ii 



. ->f>-'il3^i<1K¥r-><;i<M l9<!m|ABt)'i9Ci1{fllc«4oi.v;TJlC«'nacW 

w« teceiw, wjiMvti^ i« <ti ft < M i iwtfaM 6#iBy .'; . . . ^ - . . 
i«r7h«m«f«4o,«|«tgM>4:ii;&«ri»«(Maivmi<biil£: thtf 

tiaiio«)H|Qirj[H'h9m»,'Vhifih.mUft^.iiuthc|ist ll^i^it 

BOtchiefly and ulnmitely forifbisnidL) .'(«>..-. 'uj 1/ "; 

UftoBV* ,.. ij»,- - cot: ,r.h-.-.fij,i:;',^^«, ■:..»..:''.. 

viC; t. For the ConR|)on.w<«Uh CUm^ )So«Bn(Mi»:««i 
S. And the ntia part (in iiit«iiiib»i4od tUBtvy^^^MOfl^htt 
OMuu we muft fn^^MOdC^)); . 



MfT' Ar/if ii«»u» ' . • -^ -. . ., .^ 






7.t y 



V! ■. • •/ 



4ia(oiw^- - , 



Vi Um'^i^ 



I*. And the r)iiiNMan«ft(c^iii9^0Mf.«4Mit9f^ •. 
Fm. the Mar «p«|ifl§^ f^ |«|i .(he, Qda «r<:biiftipi • 



I , ' ■.. ! > , . ri. jjj) H . n l | l ■ J I ■ 



f. Thoaghtco»i«4i«i>tt)a,(r<Jcl^^(i>^afiA|#wlii^4inf« 
loBi fttth. ^> sa firA i|i f?c4q( <i(.is^(wi»«a4 (iiy^ Mmc 

But »vn|-4(««ce oCxcfiet.^«^«4 i^pft (melMl »]W(*)«»*' 
together, ami 9a#M>'9ft«Mnv4' it 4ctf M«MibAfm ^te) 

all tbt vd&u «f «M Mi» <ii«M| «f ^amk^yk^m-mif fm 

s. TlMintaiwI tmm^ UVc ate m ^ <| w tii m A fytl*^' 

tmt Bur It war Wsitqde rifW? Mfot< ^haa i y w: n ypa w m'. 
any^ettble uMpil beMf|»(|«htli«.^M,.9r Iteaay ^MAgKhpt' 
1ni»chglorifie<li<3o49pii<WrPf«!^n. Cvdift tfcuheat^ 
the. Soar npen^^hc HwfKfiliiniet, fTiMtOilyniidkcdi ^it 
;do(b«)tT«gi<^tol]rM[^4f»4i hl(ihs,^'M4wk, atia W^ 

). AH iiiilf giM}i«mh«'«a4 h*^!^* «MitaM Order tf' 
tNr«9(«Mifwh«rili«'hrtwe OfMiMd'i ,<>«3aiufrht firfiiaftoM, 
Yhca Oi^y t)Mk the wmnr/byl Cii»»& laHMwraaiMt &«», 
ltc.>^ Ml in tfH«Hiff ^^ffn^m ^piiitmt»*'mt dwt mf 
htaBintiiiAtnKean«ag«off4lMi«t» Aa God appoinidh 
•atolaywt^meoncway, aad^fooK; anoAcr. Tfet w d wa 
tily, a»fiM<Mlii»«dl(4toi hrgw 6cn»;Gy9dt aaddart (hca- 
fejves en the (obI efiaaa } fb thcrr/M*^ ^j»« bagaaapait 
'wfiotttMt'ibMftf, and faft towaffd Ood f though /M *•• 
'<Mvd aad intended) by ftvcial in ap mk| »Woi« thqr hiiAg 

4. Uttttfo^c the Ofdaof £«v^ (btcoiapUcaky) and the 
^dcro^ A%|M (orfl«ifMr<*»)iifiDltKtfeinc.Wclaall 
X^lheNahMr^ClMf«l>hette»thanMr]f)lwf> Bvt4Mcn- 
not df tlHhi iacdt iMib Mttc we dagdod to our fttvcs. 

And 



Tfh Ufi ^ WMJtk, ^ 



mmmmmi»«f'm»^mmm^mmmmm^'>mm^-mimmn''^P9' 



Aadoot necaeft RcUttOM amft bf pidenni in tA* fit Bt»»-> 
ptHMitfote fMajr «lMn» we naft/m moic. 

.5. WMnitwof««fiCMii(:teg«tli9 (otfaet lo beA(c•hvdt■ 
M td^W 2>M»> riie- €rMerit-«vM^»be]^f«R^itd » .v^ tb« 
«h|iii|'<>r i4im of tlk kflcr itf thtf iMne, ^ to WUkcn |^ « 
fio. ' f iiielf Mit ^mtrti mi^yi in t ^ificU fif y re i bnt 
tlicr tbift^ it tUt.^tt^mit MiMfauoltV'^ja ift tfduM wttU « 
nMlomA-am. Vm ». £lfigMi4it aotio Im «Mm knddmt 
tt|«*^ iflht'Vi^be Mf toJie t>MfcM S. Sle ilitioft all. 
uriclEMvaiMMism^ hk^ttieaM't i-OMy £» excvftd Ibf 
nor gitfh| • fsor'AMB • A'lii% fiHiiM^ef iliis neccffiry be) . 
bMMiftT|tfiMtirb<liifMl2ff ^Niyiid(dif1tNft(OMw, I^iJ^ i«. 
MfMM i»fiiilr*ffMe ti riikirlMtt HMd ^(» 1 tnih a^ • 
IMIWI164 fa)taft«4gg *jio<>>lil%*i«i^ tflte fturetoteife 

Uieofe of dcfirioe aaa d^ good. B« (hea mitll' the M- 

dM^t aMSbybnflqfqliif^eHflHi^ vltoiMv^'flMr duty ' 

lUf liegHitR iii theit tinw and place. <A>'Anf<MMiti;Js«%»> 
l«l) ^fvmiif ftad by ^cdrfMiiMiMifyJH^Mick ioitt 
pfOf(»Qt(cm.) R(i|rine, and4aM4i^«li#<MDwi«rf:'b«tfcr^ 
tWft fikiiwiigj 'Md wctilMg-^^tOaMh «i)tlMr «Al^*«eMt ' 
(0 tlR <tdV BatJ»to#iiigtHad weeding iHitH^ » <Kitri(rii< 
Alfc lV«Mke fiM ot'^poiMt. ii .Mt •MRnilty lo: fOttir a 
wtefcawtafn^i < Bui i^itt ft^ ^u titmdmi) irii Mcrr : 
Andhe that it of thit-trtJe,- Mqr norbc pni^og when he ' 
ftnld be|JMfli»lMrtMdk: 'i-N*^^ htm»tP^fktiMmmtt 
•fl>,be^e pitying-.* finr^^M^ivtQfcccpiMtnir, aadivay 
bcaiifawlKftititoa^oftiine. f1ctliii^<Wril'4«>iiie^tfliia- 
ntght to diftnrb his reft, to picfeot >hiir finVicc to liii. Loed ot 
Jb«K, would h«ve liiil* ..iImuIu <m fack unGgalbbaWc 
ftrviec. 
•t, liethil n nAvakicd by t lowttoiltinQK •» ^ly ttne< 

tcfttainipg.> 




The Liff rffMth, 



^ji^MMNMMMMHB^M 



rttirtiiifiig rcafoas/fom doing t good which n msicriaUy gict* 
tcr, yet dorhthat which U gicitcft oou!) him. Ralme and 
Preaching trematcriallr'ft grpttorgoedi chaa thrcflnqg or 
digging % and yef to a man whoTe giftt and calling refbnin 
himdiom fhefof mcf to the latter^ the latter is the gftatift 

good. 

9; Good isnoi tjobe meafiiitd ftiRcipatly byrhelW or 
Brin^tofourfclTCf, oraoy crcttnrc-, bat by f. The MVof 
God io hit Laws : And. a. By theintcrcftof his pkalednefr 
and glory : But ftandmi^^ bwrngm bntttfl it the mcarurt 

of if. 

10. le followeth not that becaafe the ^catcft good ia erer 
to be prcfemd, that thertfert we mofl perplex aid dMiiA 
oar felret, in cifts of difficutry, when ihe biUancc fecuK'h 
cfual : For either ^here k a ^nfme^ tur thrie k mm t And if 
my^ It ii di/2r#nnf(<r, or «fr. \i there be m dtfinnct^ there is 
room for t^kjng sur, bat not for ehufiwg mu i If there be no 
UfarnsUfd rffci encc, it it all one to ns, aa if there wcf« mm at 
alt: If it be ^fcitmiUk by a doe proportion of enqniry^ we 
moft labottt to know it, wd chule accordingly : If it be* not 
difcermUtm [ueh time^ and by/ifclr me^pnt of mfthy^ as is 
nr dufy^ we mofl ftiil take it as MndiJcernMbte to us. if after 

' fesrck^ the weaknefi of our own underfiandings teaire os 
Dgt we muft go aaording to (he 1^ mukrftmdu^ 
wtkihn^ arid cheat fully go on in ear dm y, ns wdl as 
we can know it, rctncmbring that wehavea gradous God 
aodCorenant, which taketh notadrantage of inTnlaarary 
weaknefleSi but accepteth their tndcarours, who finccrdydo 
their bcft. 

11. Mcerj^irJnr^/ormcfftj/daticsrrqfitreinoft laboor of 
she wind i but rsffsrn/ duties f fuch as the laboim of onr cal- 
ling) muft have more labour of the Wy. 

I a . All Cf rpir«/duties mnft be aifo #ir jrir#/f by doing them 
irom a Ipirttual principle, to a (ptritual end, in a Iptritnd 
manner But it is not nece Ary that every ffititud dnty be iS^ 

13. Thedttttca immediately abont G$d ntr end^ are greater 
than thofe about any of the wr JUS (cdtttk farjim.) And yet 
tkoft that are abow Jmtr #i>^ter/, Iniy be greater by gsiidaa^ 



^ 



■■^' ' ■ II. ' J ■, 



*i*i 



XUlifcef^FaltBf " ' ~ 393 



and til xbittjitfm .\ A$»to be /tftA^v «.wjiw. i/if. ii, ibeji greater 
ffnn to be i%€mr$ ti)e yiind co il^c \Aui^» p( Birinfi L»vt ox 
Fear: Bat yet itisGod thcgf«itfid pbicdfhcn, which put- 
^h\hc grigtnifi fSf^ihtldtttt dutyv both by cmnidndmg ir, 
and fo mikikig it 19 ad tnt^ tUt^fi^ (O Nm ; andbccaufe ^fa«c 
the Love of Gpd is Cippofcd to be the concarringrpring^qf 
tf^t^Lore. CO oian^i w^idi we' (hew ia fi[ching tfvi'r pytf- 
ictration.- ■ - .j •• • " • i#. . « r* \ * 

*-' i4- *Otir great duty abdqt God par tiufoiate cudf, can never 
bcd6Brtooarach;conf]deredi»il/r(f^i tn^in icfpeA to the 
fhulcnijf i^ we capnot fo hyi God too inucb : And this Uv^fy 
confl,di^cc!,hithhocjtt^eifm,llf^^^ • .\; ^ _ . 

. * 'Y 5. Btjt fci^cVftt ihii /^ay bjf vi^WeiiT, and jtti the rire^Mi:. 
/Mcrxbetob wi/^ib: As i.'In rcfpcift to^tht Bddstf^c^k-^ 
neflb;, if't mtQ (faouM (oTear God» ot fo' ipytbiiBr as that 
thtintenftnefsofthe^i^^idflif thcptlfioDS, fo tnuch as to 
faring hfai to dlftr^Ai^n^ or to ^\Cbfdd^ bis miiHl,. and tfiake. ie 
uftifftfor that or atfy other dtity: aVOr^neftouIdbe exciting 
tht Loye of God, wtynrho (^puU be^otnching a fire in the 
Town^ pr!reIicyingih?t}Oor that are. Ircad^y topeiifii; 'But 
mitbcT of thcfi is properly called, A kvifiji G$d roa rA^b. 

16, Thpiwi^ofiheheMttf are in thecnfclves greyer ani 

Dobler thaa the a<i^ions ofthc 6utwar<ranan, cif theinrelvd al* 

Aradedly con^eretf/ Bccaufe the foul i^s mpfc npble rhatt 

tbe|>ody^ v * . ; .• • -. * " " ' * 

! 17. : YcC ,^twdfd dutfcs are fuqucMtfy^ ^c* ^^ f^^i^^^^^J^ 

grearcr than heart dutits only > 1>ecaure in tlie aiirirtfri^^ftr^ 

it i$ to be fuppufcd f hat babfarti c^cor Cboth/)i/2 and bddy.) 

ABd the operations of tttbyjg more than of^ne alone \ and 

^ih bkcaufr chc\nob1cr ct)ds uCatt^Uicd*by l|iath. together 

inofe f han.by one pnjy : For .Qod isloVcd*,*and man i/bencfit* 

<d by chem. As when the Sun (hinetV uf on iii[6t/bt on }ht 

leatrh^ rt isa n;)9re>if^le effcd^ tohaVcareturh*6f its'inlla- 

.cnc^» jn ripe and.pVifanr /r»is/^ ihaQ in a meei fudderi re* 

4exion of che heat alone^ . ^ \ \.' t 

' x8«. All putw^rd 4uiiesnju&brgin at the ^eart, zyii Hvttplk 

.aninDatc thti6 aU i ^ n4 chey, are yalujpd in the (ight of Go^, tia 

farther than they <^o|ik from a:re^ificd wiA,' even fronri the 

X0?a o£ GbA and .QooiDlnc& : However v^iibout this^ they 



OOA HKf^ MJfJW Vf f^iMK 



\ 



arc £ool works OQ^rcrullf , m reijpeA to the Rcteiwt : He 
floaydo £oOd to the Charch» orCoi|mdn»waikh^ orPiior» 
who doth none to hknlclf tlitrcl>y. 

19. As the motion is oircuUifrom God to imb^ ind fibf» 
man to God again (M«MCS received, sftidDuito a«d Lovt 
rrtttffncd J fe is the motion circular iwrtwcen the htrnt^tA the 
nUwn'i mm : The htsri moving the tmgm Md ^m/, #«. 
and thefe moving the kt^ ^gtin ^ (partly of their mm «^ 
isrrir, tnd "partly by ifvinr rnrtfrd : ) The Lfoe of ffod and 
GWw/f produceth holy thangUs^ imd fr#rir, and tffiiMa ^ and 
fhefe agtin iiicrtaft the. Love which did produce them, 60L 5, 
If.i 3. Heb^.io. HA. 10.34. t ^lAtf 6kJ^di ai« 

20. The jftf^S'V'M^ o^^ iil^ vcll^tefonwd before the fiPSf 
relblvc. 

31. Tct when' God hath given os nliin inftroAion^ it it*a 
fin to chcrifli cauftcfi doubts and ftruplcs. 

33. And whtn we (ee oar dutyM3re«i it U wot tvtiy 
Icruplc that Will excufe us from doing it : But when we have 
iMfr^Mtfifitisirtharititaif/ry, then that it is none, oriharit 
)r a fin, we muft do it, notwithflandit^ thofir miftafcmg 
doubts. As if in Prayer or Alms-deeds yon fliould foupk the 
lawfulncfs , of them, you ought not to forbear, till your 
fcruplcs be rcfol^id, bccaole you fo long negted a daty ; Etfr 
fblTy Alight juR'ifie men in ungodlinefs add difebedience. 
. 33..Butinthing$meerIy indiflercnt« it is afinto dofhcili 
tfottblingfy'i bccanfeyou may be fore it is Mffn ta fofbcar. 
lhem,RsMr. 14. 23. i C^r. 8. 1^ ra|. 

3^1 An erring jadgoienr intstigleth a man in aoeocfficycf 
finning (till it be reformed^ whether he «9 or m^, according . 
to it. Therefore if an erring perfonask^ ^%B mi I'hmid 
$0 f the true ufwer ii^ tolsy by yonr ctrour, or reform your 
Judgment firft^ aAd then to do accordingly \ and if he ask ia 
hundred tiodcs over rBut what muft I do in csfe I caimet 
change my Judgment ij the iime anTwer mnft be given kim, 
^Jtiifta bindiitf yon te chmigtjmr Judgmct^^ md hgihj^wm 
fou ibi mciffkry mams^f hJfmiMwH^ mi thtt^mt h$wm wu 
Uht If whhywrfifff^iAn^ th)Kt y%u cmim^ t Mm Lsmu sfistNi 
tUiif^ vpikhtOaltjM^bgiymmi^hiliivri Mdclmfi^ MddBi 
MUtbk IMi i09t jutf efcry^, Aip^ y9iCb$ Umd^ andftf^ 1 



rk$ lift rf eM, ^9r 



cmMt$ chiOfgt9i9 mmi. tmr mmd m4 cm$t $$ ike RmU^ J^r 
th Rjult mii m um uj^fir ftfHrtid mbid: Ssf wh^ym wV^ 
tb9U0^G94m'Ah9ftMth€fmf^ md nmiftiHindym t^ be- 
timescc^rdiftgiPiHimmmfg.'} 

ty Yafiippo6o^chMamiiitcrfewib><iiniog|ctEW 

a Dfocffity of finniRg^ if is i dwbie (in to prd^ a ffiMnn fia 

bcfeie a Uffif : Fat thooA no lioit u pblcd oCtMir ^hmcc^ 

jrcf thcfrrtfiM'/kitihrebjaft of our ^r'^^ bMrtd and u^ 

M^l i and matt be with the greaici firtt w4d|fC uoidcd* 

26. Aft orrii^ConfcicMt dtcn^ t| mf^f chc fpice ar mfiC* 

^ foigef of God, nor ire we c¥cr bomKi to follow it % becanfe it 

is nciriia our Qod, not his Law^-bnt onlf our own Ju4gaQcnt 

which ftonid d^tfn his Law* And ttif-rctdiog or m(^ 

imdetSijEdiog Ae Law, will not nmkt a M caufe c^^il^thoujgh 

ij. The judicious fixing of chc^f //i, Ktfdultms^ and cipc* 
ctiUf theincnnfiag ol iu Lcfvr» orfowpkumM^f anddc^tj^ 
in good, is the cMef thing to be dona iniiU our due ics, a&bc^ 
ing the hetft andlifrof att» Frsv.a). %^. ia» 0c 4- a}« & 7« }« 
fc 21. 17. dc 3. iy%,y fie 4«4^aii<9r|ft.)<!>,f rfd.ij.^. 2^40.81 
& 1 1^.16,35.70,47. & i.a./ffi 58.14. 

a8. The grend modtcs ^o duty, iliuft cwir be before our 
rjrcsi end ftc upon our hnirfSy at the poiic of sUour motions 
and endcavottia 1 f As the tvattlstfs home aad bu(|oef$»iadecp<i 
cA in his mind, es the ctufi: of cveiy ftep whi<h hegocth.) 

29. Nopfioc iiMginiAtc nkift ftem glca«efllqKlg|b^to^re 
us to coimntt the Icatt known ^JjAi I* 4i I^ i4-^M9>l5% 
BCst.io.$9*8e 16; ai» 

30. The ftcond great Means (nent to die right forming U 
thehearr^lbr the avoidtog of fin, is tb gel anriy ftoin the 
fnKfitahm^ hdif$ and irrejimr of it. And he that hith mofl 
gfufti muft take binfelf to be Mil ingaeat det^g^St while ^c t> 
under jfr^ imf^mim And slknmBtu and wbf n (in if 
brought to his bands, and allueiog objcAs are (^/# to theap^ 
petite and fnik§. 

^.31. The kf ^ng elm out iM^neti^, and eolniMindiqg 
otikThei^ts^ is cIm next great oieins for the avoiding fin; 
(nd a poulited fimfi^i^ and ongotdmcd tkn^l^m thf Itrjl 
#hcre sit Inlqv^ is hit^hedl^ and^tfaoinaiMMiltk^lVtr bcii« 
ft Ibrth into a^i D d d ^ 9^. The 




The LHft^fdifA. 



31. The govermog of the feii/ei't«the*4iift mcAto keep 
clctn x\it tntaginium. When Achate fe^b c he wcdffi of goM^ \ 
hcdijitcthit^tXiA'tYitrihttik/thii. When men wilfully fill ' 
their cy^ with the objefts which 4iticeth4tn to luft, tooMre* . 
toufncfi^ cb wittK ithcittifttSirpn is prcfemly made apon the 
fititifiei lodthcn the Devil Hath abundance more power to * 
f cnew fach imtgtniitioDs a thoufand timet^, than if (lich im« • 
prcflioos had been never made.* An^ it if t^ very hard thing to i 
clcanfe the faxitafie which H Ofiee fpotiutcd. 

^]. And the next notable rteaM of keeping out all evil 
.I^^9ftffi^r, ind curing luft and vanity of mind^ is m^MT 
Ubmtm Mgfnee'in ft lawful callings which (hall allow the * 
mind nO Ictmrefoir vain and finful thoughts \ as the great nou- 
f iiher of all foul and wicked thoughts; is IdUmfs and Vdcacy^ 
which /nviteth the teinpter^ and gfivtth him time and oppot •* ' 
tunity. • :» . 

34. "WatchRdners over our fdves, and thatikful accepting, 
the watchfulnef$,fauk-iindings, and rrprools of others,, i^ a. 
f^reat part of the fafetybf onrfoulsi Aftff. 2^.41. 8c%$t 13* 
M/irl^ij. 37-Xwl(^aK^t. 1 C^r. 16 13. i Ifa/. 5. 6.2Xiw4..V 
Heb. 1 2. 17. 1 P^t. 4. 7. V ' ' . V , • ^ 
' I5. Affitrhativr^reCtfprs, bind not (• all times V that is, no 
pofitive' diity is a duty at all tinoes. As to preach, to pray, to 
fpeak ofGod, to think ofholy things, Ice. it is not alwaies a 
Cn to intermit them. 

96. All that God>commandeth us to do, is both a Duty 
and rMr/ffi \ ft it<illcd % l^ifty in relation to God (he tfficitrtt 
taw-giver, firft : and it is a hlfani nci^^tn leUtion to. God 
the end^ whote wOrk is done, and whofe will is fUafedhy it, 
Ardwe muft alwaies refpcA it in ^^rl^thcre notions infepa* 
rably. No Vnty is not a Midns v and no truf Nk^ns is not a 
Vytj'i bnt many feem^c^M^n to have the #^^r^dr of a Mesnst 
which are tio duty but viin v bcstufcwc (ee not all things and 
thfercfof e are apt to diinkthat 6c, whscb is pernicious. • 

37. Therefore nothing mufl be thought a truja Air^iri to 
any good end, which Gbdforbiddeth : For God Iff^pweth bet* 
lerthanwe. - ' i - • a:. •• : ; 
' '^8:^ Bll^we«lltil iSDethat ibe nfgi^ite Of * prphjbUion be 
Aimr/k//t)fl)^indMifir«MidBtib pot^.^mt pa^ikular. cafe i^v^l 

•^••» >: r.^i -1 ^ • -, - them 



_ J 



f. Tfe Life tf F^ifh, 3-57 

then fin^ not ctfc) you may fay chaj ncgitirts bimtto ill* 

* Jf* Nothing which is certainly dcftru^ivcfofhi* cn^^ 
contrary to the nature of a Meanij is^to be taken for tii>ttfyj^ 
For it is certain that Gods Comniands are for edi6catbh» arret' 
not for deflrudion, for good, and pot for evil. 




4t. Whatfoever we arc certain God cowmandeth^ we may 
hcccfffajn is a propct MeanSj though we fee not cNe ap.riti|de^^ 
or may th:|ik it to be dc6f udive ) becaufe God kno^eth bet* ' 
t(r than wj; : Btttjhfo wj^mun indeed be fure that ir^ cotn-' 
m^inicikid &'t(unc^'\n ttiis cafe 'and place ^ aiid time, tird ci>« ' 

cumftanccs. " !, * ^ '" \ •* 

] 42. It is one of the mofi needful things to out innocency,^ 
to have ChtiAian wifdom to compiire the various accidents of 
thof; duties and)iif5 iwhich are fucb by accident » and to jodg^. 
which accidcnfi do prcf)ondcra(e. .Fojfihdecd ^hfc afttonr-arcf 
very few' which arc abfblMfely and drrjplydutifs or Jim jif'them- 
fclVcs conHdercd, without thofc accidents which qualtfte thena 
to be fuch : Accidental duties and fifts are the molt ntmicroilr 
by far : And m many cilci the di/Ecalty of comparing the Ta- 
rious accident *and contrary motives, is not, fmall, ; '"y^^ 
43; Therefor? i^ is, that fas in Phjfick and Lii* Cafct, fttf 
the common people have greatfeil need of the advrceof skrIAil' 
Arrifts, to help them to Judge of particular Cafes, taking in all 
the circumdanccs, which their fiatrbw undetftind'tigi cannot^ 
comprebendi which is more of the ufc cf Phyficians aud 
Lawyets, than to read a publick Lc^ure 6f'Pfiyfick;'or 6( 
Law; fd) the OJflce o( the Cburcb-Gutdes^ otSffhiffs; isoff& 
great ncctffity to the people, in cyetf fartibnhr tbnuly : • And' 
that not only for publick Preaching , bat alfo to brkf'hand, t<y 
help, the peopl^e, whp have tecdurfe unto them in all (uchr 
ca(c^ to know in particular whatsis dutji^ and what is fik. . - 
44. And therefore it if f^bcfides other reafons> that ihrOP^ 




W k 



7»t Lifi^rfFsitk. 





Office, indoofffrW&f, by mtn ^ dmbtr Oficc : knd tl 
fof e it iv^biC btrc^ti^i or smyrity will not fenre the ttim^ 
without pcofKMTtio'Qabt^ or nccetfary abilicicf or gifts h becraCe 
tbe wof h is ionc by ferfmslfwcfs « «nd cafes and difficattfct 
-can flMnofc be rcfolvcd^ nor fafe counfel given for the/#ii/ iia i 
inattm^iK^^%«^y "^^ unable, than for the biif or r(hrtr« 
inpoinfs oifPi^xfitlilt oroTI^s^. (As the Lord VinUam mhiB 
ConfidcratioAS of Esclcfiaftical Gonmcncnt hath well ob« 

fervedj 
,4^'lnf6AaSt$y9\wttJbiff or /iifteafl be judged ofbjr 

cooapared^/tf^^i^^^^ » thenar ure 6f a MSrJiii, or theintncA of 
the Mi, is thr principal thing to be confidcrrd: And that 
*which will eviiipfy do mt$ hitrm ihim gnd, is not to be 
"^^dgd^i doty (in thole circumftanoesj but a 6if s as it thn 
'.qoeSion Xirere whether TrtMhmg be at this timi^ in tlMfUct^ 
to thisMMrf^tr^ totbefeiftdiWtftf/i^a duty: if it appm to 
tfue Chtiftianprudence^ that it would be fikc to do moire 
'luari than£^ it is a fio at that time^and not a duty : and yet 
H^readiiAgin due feaCbn^ a^reat a duty flill. So if the queftioa 
wae, whether /icrrifriiyrr be at this hour or day, a duty : If 
true tesibn tell yoUi that it is like to lunder, either fansdy-^ 
feayer^'or any other greater good, it is not at that time n 
'duty ; Or tfthequeftionbci whether reproof ornerfonal e«^- 
hoitatbtt of a finner be now a duty t If true r4K>n tell mc^ 
that it is Ifte to do mote barm than good, it is not a duty 
then, btft accTdentally a fin r Eorwemuft not cafl pearls be* 
l^c Swme, nor gtte that whid) is holy unto Sqgs^ left they 
tceid it under foot» or turn again and aJI to rend nS4 And there 
is a tioae whoi Preachers that are pcrftcuted in one City, muA 
'1^ to anotfaet ^ and when ihcy tHuff (hake off the duft of theit 
fter^ for a wifncft againft the difobedicnt, and turn away ftom 
them. (The imprudent peofele can eafily difixtn this when it 
ia theif own cafe, but not when it is the Preachers cafe \ fo 
fowetful is(elf*loTe and partiality) M^t, 'J, 0,7. Afiif. r& 14. 
i^ 13,34. & 104^3- Thereafonofattthisia L BecaufeOod 
appointethallMeMifortheEn^t a. And becauft the Law 
by wikich in liicb c^ we muft be ruled, is only ^^innniff ati 
Iisr «B tibii^ ht iiHi U cdificniwf > as if he (h|iuldTay»^ Fit Ji 
jm0§hn$9Mich't kgHm§f^H yw fMrtknl^r fifmpfry 






1 



lU Lifi 0f Faith. ^^ 

Lsipf$r^ t^ tbs$g(^ t^hich is thtir ff$ferfn4L'] i Cor« 14. 5* 
la.j, z6.iy.iCoi. io.tM\%,l9.ic 13*10. i Cor. io.Z|« 
j^ifrir/; 4. la. i£«i9. 1 Tim. i. 4. Rom.15.2. 1 Cor. 12.7. 
Hi 4$. fubUcl(^ VuiUs^ oriifnaf tly» mafi be preferred before 
frivaii: And th«c which it for the goad olmMny^ before that 
wKich it for the good of one onlf . 

Sj. Yet when the frHfod nccefHcy it more t^fffng^ a»d the 
ick may be omitted tC thaf time with Itfs detriment, the 
cife doth alter. As alio when th^f 0Mi that wc do good to ir 
m$f0 w^rrlrjtbaa the mgny^in order to the honout ofGod^or the 
nr^rrpifi/iti^good of the whole Sxkty : oi when it it one that 
bjT fipedat precept, we are obliged to prefer in our beneficence 

4S. Civil Power it to be obeyed before Ecciefiaftical, in 
thidgi belonging to the Oficc of the Migiliratc: andlcc/r- 
^^c^ before the CitiI, in thingt fr^^r to the Ecdefiafiical 
Gvoernoarv only. kndFdmilyr^mirhdotchth^ in thin|9< 
fr^ to their cogotzinee only« But what it it that it fr^p^ 
to each pow^r» I (hall tell them when I think they are wtllnig:. 
to know, and it will do more good than barm to tell it thenh 

49* The fufremi MMgi^ste is ever to be obeyed before hie 
Jn/eri^tfrr «*bc€au&tbey have no power but from him >. and 
therefore have none ^dinfl bim (unlefs he To give it them.} 

50. iioHiima'90 Authority IS ^ho^c Gods ^ nor c«n bind us 
againft hkn > • but it it all received fromhim^ and fobordinate' 
to him. 

51. No Hamane Power can bind us tathe defltu^ion of 
the fociety which it governcth > becaulc the pablick or com* 
man good, is the end of Government. 

$%. The Laws of Kings, and the Commandt of Parentt, 
MaSeit and Faftors (in cafct where they have true Authority) 
do bind the/tK/ primarily, as well as the. Wj^t recoodartly : 
But no t at t be ^rimjry, butt he /ir^«?fi^ h»nd. It it a wonder- 
ful and pittiful thing, to read Divines upon this point [[Woe- 
thex the Laws of men do bind the con(cicnce ?]] what work ^ 
they have made at in the dark, when the catc is €0 very plain 
and eafie ? fome are. p:remptory that they do not bind con- 
fctence ^ and fome thitlthqf do » ani fomf calling tbaiamg : 
veriartes the Idobzcrs of mc^ i and othM^^-^ho do ga^f*y 
;bat they are gailty of tieafon a»*r* * t . them \ 



^m 



400 



Tie Life of FsHth. 



them \ when futdy they cannot differ if thcf woaU, 
* 1 ^TJie T^ry phrafie of ihetr queft^aiD is con icnfCfOr: very ua- 
^tC99^Giinci'\i b\it\ttitTit\ff%mlidftsn judg^ntdthiaHclfas 
he isobligcci to his duiylSid the cifcdts « ^luid tonicijaentlr, df 
\hc.obligationJ,w|i'ichlicupjn'hinl. ' \' 

ii iiaflringe qtidlian,'WtKehcr I am bDond in kfswUJ^ttf 
fitjfflf: ,Bac It wcfc a reafonablc qucftios^ whether I be 

bQundtoi^'»<'n^i orwhcthcrlX*^**^^^*^ J *"' boiiuS. 'It is' 
'ihc^holc nian. and moit enilrifntly the ffUL which is hound 
iy Lawi, or anv Mbr^l Obligation's. The w/tnis bound. 
•* ButftbyWwJ^/f;f^r;;th^£yrm:in thcTJ^^it 11 a liJicuWi 
(jocflion i For no bonds can lie upon ihcf body immcdtacely, 
but Cords o> Iron^ or fuch like mt'^iiiii. XhcfouJ ii iht 
'firltoUigcd/ or clfcrhe Oiap is rlocmogriily obliged at tii. 

If the fenfc of the qucfticti be, Whether it be a Vivht or a 

^Jidigum ohli^atibt)^ which mens comtnands 4o lay updn tu : 

Irheanfwcr iscanc: i/Thtt ^^rffisnbtCrarfi and cheffcfore 

gshMMMt'xxiimt'Dmni. 1. ThfttAfiiifx GcvitntnM m Guk 

i^ftitutioi^ nnd Men Mfi Gvis Officif ry and therefore the ob* 

ligation is RcligioUf^ and InfifumcnX^Jiyot McdUuff tHhini. 

Richer metis Laws and Comniands do bind us or pox : If'ttor, 

)bcyarenoLaw5, nor aathoricativ:e A<}s: Ifth^ dobin^, 

cither it is prfm«ri/)/ by an authotity crigiM/jy ip th<nafc!ves 

\hit made t)iem (and rhen they are M gods : And then there 

itmGod.) Or etfeic is hy derived auikitfity: If {6, Gdd uw/l 

be the Original (or flill (he OriginAlmnfSi be Gcd,) Atid then 

is (he high way any plainer than (he (rueanlwer of this que* 

"ti'iotiyViji That Princes, Patents, &c have a governing or 

Law^givirg power from God, in fubordinarion to him'V' 

and that they^ arc his Officers in governing : And that 

all thofe Laws which he hath authorii'd jhem to make 

do bicd the foul» that is^ the man, immediately as humane^ 

Mtid infhunfentdlt} or mediately as D/f^iiff» or as the bondsof 

God. As my Covenant bind my fcl/ to confcanct^ (if yoa 

will fo fpcak, rather than (hat the y bind my coordence) £0 dp 

Kiena Laws alfo bind me« You tnsy as well ask whether the 

pen , be iti adion or mine s and be an inimste^ 

^Mi Rules, as the juft jifiprefs of the' 
^^ Spirit,, 




I^^JCm 



ipinu mA Ittagt of 6dA ufpo6 the feut, is Dhriiic Uft^ tMt 
kfi^L^ve, c^mmwkittA^ftpmQoi ti^|r )t(ttii CHrift, by the 
holy Spirif, to vrorb in ulsiaA by us for God fm the foul tnl 
in the wotli) and by Ghriift to L^ing us up 4t Uft, to the jfigfit 
and fruitiouof God hirfifllh to chis Trinity of DWine phn^ 
eiplcs, muft be mfeparaUy uftd, in atl out tntetna] and extern* 
ml duties towards God ox men > and all that we do maft be 
Ihewotlcof P^tifef and offLm^ itid of fP'ifshm or a jhmd 
wi»i,2Thn. 1.7. 



«V^MiMMmp««M*MaMOT^lM<^«th 



'^ II. Having been (b large in opening the Order of our Dii« 
tics^ 1 inuAbe briefer than our cafe rcquireth, in telling fovi 
our J>if>rd0Ts^ or contrary difeaft. O what a humbling fight 
it would bc» if good Chriflians did bat fee th^ pittifnl con^ 
(iiiionf of their minds and liver. They fihd litde mehdf in 
their Religion, becaufe there is littie ibisriiioiiy in their appre<» 
henHons, afl^ions orxonverfations. If the difplacing one 
wheel or pin in a clocks wilifo much fruftnte the efTed^, it it 
t woiider that our tongues of lives do ever go trne, whidi are 
moved by (uch difordered parts within : that weie it not that 
the Sp'nrrt of grace doth keep an order where it is eflential tb 
mt R€ligto&(foetwerti the E^aad the Mtans, ftf Jwc (houM 
bt but like the parts of a watch pulled in pieces, ftnd put up 
together in a bsg. But fuch is Qods mercy, that the bodf 
may live when mahy fmaller veins ate obftraded \ £0 that fht 
Mafler vtfTels be kejpt cleai*. 

I* Thert arr (b few Chriftiansthttliavtf i (ihie tufthi of 
Fsith ot Divmity in their undtrfii^ulhigSy even in the great 
points which ihey kj^w dif6tdirty^ that it is no wonder if 
there be lamentable defedivenefs and deformity, in thofc in* 
#ard kM oiitward duties, Which ^biild be fiarrtioniouiTy pfer* 
fermed^ by the light of thisharmoniWtiUth. A^ t)o Dhrin# 
ituhe^worldcin give you iitift9 SchemttllJkiMti in all 
<he p^rts i but he is the wiftfl that comcth mereji to tt". ibtaii^ 
dance of Schemes and Tablet you tnay fte, atsd all pretending 
to txtttjatU : But etery orte palpably deftSfire Arid eoiifufild i 
afrnthoreorfh«fti^dkt»kefeMeriik4te«ft Ih^ And' 
•Rf fmirr or Jifir4^ afually introduceth^ infndlf tf Mii^, t^ 

Ecc " confufioB^ 



AQ2 Tit Lifi ff Faitk 



**•*■ 



f ionfufio^ in allthit folio wech ts dcpcndanc on tr. 

Sonic cgnFound Gods Attf ibuus cbemfe)f«s (my who dorii 
aoc :) They confoand the Tkrfi indftpmml PrmciPtts^wi^ 
%iliht Anributis^ by iimilifade ckRcd tMdt a«d Nfg£h9ii 
and they u(e to nunc t)¥a Godf AltAhtltei, tike as they |pa( 
thcur Qipncy, ot chrfi-facn into i bug) wilfioii^ ^ ttechod 

.^ofQc conbund Gods Primaiy Atf flbafts of Bmif , i 
KeUtiem^ which arc fubfcqiienf to hfo^^H^s aii4 ^ith 

JLflationAttnbmtis, 

Spmc confound hit ftveraf Ri^/iff<^ro*'«M/>iitaiiig'^t^ 
(elves i add more do confon^d^friiWvrf^^ u^^kuspAom Ami 
theft various &cUf ions. 

The gHat woika^lhe Cre^nr^ Bjdama^ znd SmtSifUr, 
ud thdr (cveial defiens, figniHcations, and clefts, are opened 
ohfeurejy and in much con^fion. . 

TiK Li^ll^tive mil of G$d deMiti. iHfik^i, PtOmh Js 
k thtt D^mafciHey Cbrjjiftme^ and theSthotl^tttsiwaihy 
hisjtnticedcntwiU^ if they /peak properly) wbkh eve* goerh 
hefore mans a^ons ("duries or (ixif, or as the Fatfaci s cillcd 
them iMrits oi demeritsjirconfoundcd by many witbtheadfs. 
^0^9 J^4g}^*^ and V^mn^ f ealkd hht^fifmpitm MMl^ .be« 
cautf it ever prefuppofeth mcAf jpr€ccdnt aldl(ans : )^Ot^ lus 
YO<kff«. as Lam-ffviT^ JuJ^ a^d fitfcwMAM^^ tf& ofir con* 
founded. 

And (o ar^ the O^cr s of hit fftaf^s^ iPrminffs^ tnd penal 
Jbr0ais^ and the Cffffi/irrMf of his Ptomifes ; and the oe&of 
his Precepts among ihemfclveii and of his f lomiics « one 

atl|)edkth ^moiher. 

; And cur KtUtiom to 6od, and the Teveral rcfpedive Jkaui. 
o| f hole Relations, ate ordinarily much eonfoMnded. > 

The work of the Holy Qhoft (at we are baptised inta the 
belj^ of him> is poorly, lamely and dt for derly opo^, to the 

cmonragiiigofthe^4fm«/onone hsnd». orth^ Eothufiiiioa 
she other. 

Law and Gofpel, and Covenant andCoveniat iwoids^nd 
works 9. the preapts of Chrift, and the opetitions of the Spi« 
ti(» m feldom thotighc on ia their proper place; wd onfee^ 
UMdiftrciifiii^ r^ 

. : " : " \ ' • u 






Jt4$wt^ Mfdkim^ imAUfMitki^ flie precepts andi pirft 
of J^i$iif9 $m/Biify^ wUh. the accepts ttd meut 
^.Ut^kinM^afmfki ^J^ni %mi tk Muns v yet Jiodiiae 
wotfi^tif^^fA^mnifW^ |re,fsoef(Murfedl and diF* 

The ctffcuUr motion of graec^ ft^m G§a^ and if G$d^ and t$ 
tfid^ an4 in gmn^|{wrrfMtti||4ifltici |S,dQ$iiA from the ini« 
^MMf <itiltcf i pod rlf#Ar^. at ^mmmikmm\$ni Hft^ing nit% 
man^ horn thotc afiiHdenf mtoiSod^ piftljrin th^fruHs^ and 
prntifmuh^VKOi^^ few* theft are not to ba 

founds tioe^in4a»(^^«¥»r<lf which,! pafi by, in any jull bac^ 
monioas Scheme. 






^ ■•** ■>»^w<»»«fca^w<»**i 



II. And O what conTufion U taoar He^fior tPift^ and 
JateticA^acdii^at WfM^MAMrf^^ ^^^ n^^ds be tba 

tonfcqiicnloCa imf^ c#<jMKnd<^anding: It b To nreat, 
that I am not viUiQg to bc.iR)tcdiqi^as>to ppcn if at Ttrgr. 

IIL Afeidihaconfufioninouf frsakes, taking it iti, and 
cxptcffingtt»wiB<kwyoa,yrai he^^^^ of it fclf. Bat 

to dpck tiua dfe vqhM b^k^^ fbfid ^ i egutu oidet 1>cfora 
laidao<rnvwitia«wy9u,^Va.dif<X(im #^^^ fnrthec 

Only Tome of oiu Imtntfs and ^lirtj^/^j^x, confrary to rn- 
$ki and««fltffc#r Religiqiifccfi, I (hall wicAy mention, be- 
caitft 1 iMnk it to k of no fm^ n(Kd» to the mofl, dren of tba 
leilnM AaatofCbciftiana^ 



» • - • 



Mini we Icuch hva pcihapt for (bmc pv IriitK with 

tfaentdtoftofonoiilHiMceilinQK. • 

a. U <mr Z»4/ Ibf Tntf*. wc ate oft as puthl^grcatlr *tkg» 

with (one one or fcw» wlOch we ihbk we havefuiaenljr toA 

hafipilrlbuwlMt; and fie a)orc iato thui othcts doi or la 

which wf think we bwrc Cwie fiogobv or rpedtt inteteft i and 

ia the mcui time Uttic stfcded wah abuniinfle o« T«*J«. « 
imtw d««i«eft m4 importiaoe. tad of OKwe daily ttftfotoefiw 



4 o^ The Life 0f Faitk 



bcctttft fthdf arethiog^i tlnr altnmiliiid^^ aHcf conSMoit unto , 
yo« With the moitof Chrlftufnis.' ^ 

^. Ls ybuf loTt to the gd<t)y/ ind yeut cY^atif y» in txpttC- ' 
fions, tn6 in your d^ify prty^fi, ivhi( Kmoencfs and patti^ny 
is there? Thofe chat tHneet you, lod con^crfinc with' 
you, you remembtr*, and pcrhi^ tho(c in the Kingdom,, .pic 
Couherey where you dwell : Or tt leaft thpft of yont own. 
focicry, opiniotii and patf y; But when ft comerh ro praying 
fortheivvriJ^ ifldiff rAvC^iircl#6r0iii(i and when itcomeih - 
CO the loTing of thofii Ihat difct from you, what panialirj 
doyou Aiew^ 

4. In the cOtttfi: cfi^Us to (rod and tlfstn^ Tiow rare is that 
peifon that doth not quite omit, oi flubbsr over Totne duty ' 
as if It were nothing, while he doth with muck €aineftxit& 
proCecttte another ? One that is much in nciivmg £iti4s fpr 
tlkmfelTcs fas heating, reading, itieditatiog, praying can 
liTC all the week with qutetnefs of co^ifciencc, without almo(i 
any in^rsvf^r^ iaus^ tt doing any good to Ptbifs : as if th^ 
were tntit for themfetires rione.' And Tome Mini Aets Uy' out 
thcrofcWe^ in Pregcbing^ as if they wae alt for the gpod of 
' others t hvttfrsy as little, and do as h'ttlc about their own. 
heart, as if they csred not for themfcif es at AVi or elfc wcr« 
^d enough already. 

Some are canflint in Ciureb-dutiei^ perYiips wi^ lome^ 
fttpetftitiotts ftridnefs i but infamitj duths h'o^ o^gleaive uc , 
they t Thtf art for vttf ftriQ iifciflinc in t\[t Churchy and 
ctimot communieate with any that wcir not the fame biJge 
of fandity which they %t[cQt : Bnt in their fdmilics^ what 
prophanenc(s,earclefnc(s and confulion. b thcrc^ They caahavc^- 
famuyeommunion With the moft ungodly fetvants, that will 
bcHbeproHfablcto them. ' Vumh Min^its are their fcirni 
but to be Jumi Tirents and Mdfttn to their children and fer- 
▼ants, they an eilily bear. Formal preaching, an4 praymg in 
the Church they exclaim againft \ but how fotttttlly do tqcy , 
pray^at homtf, and catechize and infiatifi^ their ftmify ^ f f a 
Magiflrgte (bould/or'Jirfthem to pray, or cateihrtc, oi tnltiud . 
thfir families, they woald account him an impious^ odiomper* 
^ iccutor« but they can negIcA ft ordinsrily mhtnntntfor' 
Uddfth fktmy and never lay any fiich aKCuration en tkemffhes. 

* SOM 



is 1 . - - - iii«|-| ^* ■"# 






Some are much for (he duties of Worftiip ia ffh^t^ kit 
negtigenC of ^p(//^l(^Wor(hip : and fomr«i«: ingest in boA^ 
that Aake litde fcrppic of living idly wkhbut • CaUiag, or 
doing the works of their Callings dcc^itfalljr and unpnplitably* 
They are Ccnfoiious of one that is ncgUgjtqc m Qods fF^Jhip ^ 
bat ccnfure not (hemrclvcs(nor lo?e te be cgaioiedhy ottvers^ 
for being id!e and negligent lervantH (O their Miitcrfv and 
omitting many an hours work, whwh visas truly their dsuty^ 
as the other. Yea when they are told of ifuch. dut,ics»aa they 
lore not' f^sbbediencejabour^ charity, paticnoe, mortifying. 
tlvr filthy Skc,) their conlciences aie juft as fenfclefi, ..or as pac- 
ftidiccd, or quarietfanei, as the^ con(<:iei\ccs qf pthir iqai ace 
•glinfl Religious exercifes. ^ . ■ \ 

5. And in oor rtfjrmatioh and rcTifting Gns of cammiffim^ 
fechlatncnefi and partiality is coniinon with the moft. Ha 
Ihar is moft tender ofa (in which is in cooonapn ^i^r^ce atnoo; 
the jT^a^- is fittlc ttoiib!e^at as great a onp which hath got 
Mnyrep'utgtim dmong'thenn^fht advantage of ConQe.ipifAQKai. 
In Eprgtand^ through Gods mercy, the pcOpbao^tion qST iha 
Lords day, is noted as a heinous fin. But oeyond Sea wheia 
it H hot to reputed^ how ordinarily if it committed ^ M$iaf 
would cQinddsin fopfb^ it chey had heard bia\ fwear by ^ the 
UttotnufM^b, becaufe through Gods mercy, fmst»9g'n a 
dtfgractd fm. But how f rdinsiri^y do the dividing fort of^ 
Chrfftranf, ra(hTy or ftlfly anfuri min Uhini tbtir hscif that 
differ from them > iijpon unproved hearfay, and gladly taka 
up falfc reports, and ncter Qied a tear lor many (udi flandesf^ 
backbhings and wrotigk ? Manjf a one that would take a» 
oath or curfc for a certain fign of an ungodly pctfoii,^yer 
makelrttie of a lets di^raccftur.way of <vil peaking,, and of a 
pityffiiunpleafabledifpbnttonr^ and 4vhen they areiirpatifM 
dfacenfore, or a foul w6rd, iirc ptfient enough with ibcii 
impatiency. 

" ^frdcftrnth tears ofbloodfo think %ow little thafina 



^fiMfimeff trtifrideuc mortified iA mo(t' of the fotwardcil 
Oiriftian f even in them that ff> Ih mtah altire.}' How nuidir 
they b^e and lookTo btefiemid^ to be taken notice of, t0 b^' 
wellthotrght of, and wellfpoken af> How ilUkeybeaa tha. 
kiff cofifciiipr, ncgkft or difitfpeA ^Uow abundaaily^thef 

ILtc i* oteivalaa 




m /Ufi if^Fa^ 



' J II 



the*. Wd fJt,|,qJ^5fWb |^;jp^«^p({|j?fMl^vM««,?:««* 

cleaDlili do M Pix«# jdi4« tvilir.4^- «i>4;tt)|C U^r |9fld fbtn^f 
hcic H<ving enouf^ l»id up lor oMi^y .)Kf|c,,«biif ihHik 
they may take iheir c«(e, aj>4 (ac> /litQir,.4«db ^ notty, 
without rehuk«,Xt('lCf%-iJ.iO, Thqr (i^t^«n9^<fr<^^«ft^l•^ 
lomin ftrid opintpnM>Pd inadci of W^jpfl^ipg f an liTftslde ^«» 
imixi, iapritffn ^l^ttft 4 trtudt.^ fkt^^^ ff^^kit^ 
4HdMfe.meAt fft.tbtir (i(/ff,4a|4iMJBr ><f*W(l|«*f»»".»V "fi^tf^Hfi*. 
tk^ thtftb^t^ adad yet aev«r ijtci^. to i^fctim^ .np» iklift 
about them to offend » moc^ lefttp do-any thiqg i^ ii^siaf* 

dtinM^t.tiU t^wy. ||«f .di.ff^. i jfifRjUl m. J»o'«>. « !l9<«li(f^ 
thao othets i;tl)ey^1«bo3W tt,^^af;>!^ ^tapfla.tf)Ea|ijin4tl|ii, 
they think it Tery tollerable. And becaufe the Papifls btw 
tutnedthe yA lubduio^of theil.e^i, ^^(\ hvittfiiUnftaitiB^ 
•r jbrmalowckepes, ^cfo^they ftwaive p[u»«Ji«rfk«cd in 
theU fleflfir pMnft,W4y . . Tbflf uk« baf ; ijhi4< jwl^h Miqp /wr, 
and thatarhich js thei^«ff>f,,^ chMi tt)cy:^;hi«^jtk»t^K«|iak'. 
is not great : and whai PlttiA^eant bg^ Qiyef 4ufjb|H»f<lMMw^ 
mfntfl«0ni^lK» m4 f4rl»igpimfttitu/ljnutry di% tt0j^mmr 
trufyunJttfiiudt.Kotjtt what he meancth by the f^. m 
§irit^ Matth. $. 3. which is not fat Icaft only or litktlf) a. 
fealeof the want ofgricf^biit a ipitit iliited <a a Jife of po-- 
veiiy, Goattary to the leve of oioaey, and of inlndft, and hat- 
uryt-and pride : When wc arc content with aeccflariea, tad 
eat end drink for health more than for pleaGire* or for that 
pleafiue only which doth conduce to heakh : and vAta fna 
will be at BO Bmdlc6fnpati«o«e eeft upon the iefli,Wtchalc 



rie Life rfFditk^ 



i*M*l 




tbc.cheapcft food and rayircnC wfiuA Is TuiEcidit f« our Iiw«' 
fiitciuii-, Md life not ipurajppetitei, tad fenie, and fantafic f o 
ladi detigiit aad fatitfaAienr a< eiffwr iocreareth lufll, oi eor- 
tnftiih themlhd^ and hjnd'erctK ft frotfi (jptrituai duties and 
^cTightsj bf hdrAUrd^lt^atfon drdirerffon ritor'^iftow th»t 
«qp*n'(fitrftIVeif, ^HH th^{)<^-al>^ nitKca>tottt>;rfy their 
«*Mr«fcetntte. Th«tfV^'be)Wir'"ht|irifV kn«Thi$ i$ tfe« 
life of abflinencc aiikl mdrtrf^th^rt,* ' whitH thefc renfaail prb- 
f^flbrswill not learnt. N*r. rather than their throats ftiill 
liot be pleated, ff they be «i»^^iM m Yhefr Patents' Familiei, 
«'8e*f;ane»,-Hhey'»i«ll)fr«r'fcr1^'aft4tak*!Hitwhfch their 
ptffeUt* ki»Mtfe» («flfy«kAoi**i;a«? Bottfohfiht to»nor alTow 
thetire ^Anitfiey ite-i»gifi HiMi ihahWwy- (hit fteal fjf 
Ifmefr and meet «rci|Kif\ becirfethcy ftfcaf'to UtJjfietheif «f- 
/r(»«/ and Mr «r«r/i^ -. thti (hey may fWe betlrcr than their 
fn^ikmit wd^ltf haiwf thenii^ Atid yec perhaps be realTy 
cttofoie«ribai- iini reIi£fou> in mthy «M«y points, and never 
hottiblcillbrtheif fit#rtniii4U,'^Heir]gTa(tony ahdrhttvtry ^ 
efpccitftyifthcy.ieetithtri fir« b«#teKthih (h«y : tbJ they 
^uiet their.C0a(2ienCes,a$fKtipdfttrtrgodry do, wi(h putting' 
a hafeibiM name upon thcit fib, and ealHng it, takjng, and not 
fi*idiHg,^^tktkigyM6ib^U^g^%hd-vot f*tmp i^ bread, orl 



etrttifglliUfity: ' &^iheedrfttchMffaftces 6F ineHs f*rtig- ' 
iiiy'ik-%ima$ fin, 1 itKtfff'dasiti btcatifc'itisTo loie' $' 

WOrK. 

. ^. Tea fai the ikmard <K#rcf/f if 0«m, rhm i^ fciTv Aat 
oft them Cimffrnffy, ibirtrr^, indint^ifi^i Bat tficy ntglcA* 
otiCt while they ret tBcnifehret ^bfljr Ibdut- the ixercife of 
wofhet ^ or pcrbipiure one ii^iliff aV.dfhtr. Cbmmool]|r 
ifaf y fer tMimdVci i grcit iiirMlfe upbii ndrhrng fd mach ai iir 
bomiiig CO Mfft€t tt)€ir hearts with/o)tis)^rdt (id, antf mcKi-g- 
ly to weep in their. ConfefRoni (with Ataic (rnactvours of a nevit 
Hft. J But the Love ^fGoi^ and the itankfui fenfe of the 
nacfcy of Redemf^fiw, and! the tafoycing ho^s ofendlcG: 
Glory, are rbtftgs whkh ihey take bat hrtlt ctrc about: andf 
when they are conirincc^ of ffieertour ofthispartfaluy^ thef 
next cutn to (bme Antinomian whitnfie, under the pretence 
of haloing Ffff Gr#cf i and begin to give Over femUnt eonfef- 
fimt^ ud the are and watd)Iubeli agftinfi fin, and. diligence 

irf 



-~N 



/' 



N 




Tbe Life of 



in a holy Iruiiful life, and fay that they wctc long enough Le- 
gal fts and knew not Free Gra€e, but lookt til after d^iag^wai 
fimrthiHgin tbcm[(lvfs\ and then they could hare no peace* 
butnovvrhcy (ce their errour, (hey will know nothing but 
Chiill. Aai thus thit narrow fooU(h Foul cannot ufe Krfen^ 
tance wiihout ncglcdlng Faitb in Chrift.^ and Cannot ufi: 
faitb^ but they muflneglcdRepcntancrr yea fee F^irb and 
Repent snce^ Love and Obedtena in good w :rks, like enemies or 
hindrances agaioft each other ; They cannot kpo0 tbemfelves 
tnd ihuifinfulrtfij without forgetting Chrid and hisrighte- 
eufncfs : And they cannot know Chrift, and his Lore, «nd 
Grace« without hying by the knowledge or refinance oTeheir 
fin . They cannot magnific t^ree Grsce^ unkCs thcjf miy liave 
mne of it, but lay by the ufi of it as to all the works of hoU- 
ncG» becau(e they muft look at ?f orlEriir^ in thimfehes^ They 
cannot magpifie Pardon and Juftification, unlefi they may 
make light of t,hfi (In and puni(hnacnt which thcf defirTC, 
and which is pardoned, and the charge and condemnation 
from which they are juflified : They cannot gire God rhanki 
for remitting their (In, unlcKs they may forbear conftffing it, 
and forrowing for it* , They cannot take the Promife to. Be 
free, which givcth ChrlA and pardon of An, if it have but this 
condition « that they (hall not re je A him: Nor can they caS 
it the Cofpel^ unlc^ it leare tnenn maftcrle^ and Fawlcfii 
whereai there is indeed no fuch thing as fsiih without Re- 
fenUuce^ nor Re/'i/ft^nc^ without Faith: No love toChrift 
without the keeping of his Commandments v nor no true 
keeping of the Commandments without Love 'Nb Free Grsa^ 
without a gracious (an^ified heart md life*, i^or no gift of 
ChriHand Juflification, but on the condition of a believing 
acceptance of the gift » and yet no fuch helitving bu<t by Free 
6racc: No Gofpel without the Lawof Chrift and Nature » 
and no mercy and peace but in a way of duty. And yet fuch 
Bedlam Chriflians are among uSy that yon ftiay hear thetn in 
pangs of high coQCcired 2cal, jnfulting over <be folly of Me 
another, and iniio wifer language, than if you heard one lu- 
natick per(bn (ay, J amfer benlih^ and not for Medicine > and 
another, I am fpr, medicine^ and not for the tMkjng of it ', and 
aaother, I am forthethyfick^^ and not for tho njfician\ and 

aBothcri 



■■■ r I »■ I ■ ■■ I . 1,1 ■ I I 1 4 I 



'mmmmmmmrm^m^tm^ammmmmmmmimmia.^amm^m.^mm^mmmi^mimmmmimatmmmmmmammmm'immmmammm 



Tbi Ufttf FjUik 

. .— ~^-^ - _ . _ _ _ - - 

uotiicf, I M fit the FbjftcUn^ andnot.tte tbfijicl\^\ mi tno*^ 
Cher, I 0m f^r thi Tbyftc\ » bm fut for btattb. Or as il' they ' 
contended at thcic meats, I am for mcut^ but not for imi$^ ir » 
and liM for futting it into my mouib^ lur nttfi^ cbetping it i or 
I mm for ebjmng is . but «oi for pirshmng it i or I nm for 
ftoaSomagit^ but not for dkftjfyig it'% or I m for 4ig(^tU% 
i$^htanotfore0ting^ity&c. • 

Thus is Chriil divided among a (bit of ignordnt poui Pro- 
feflbis ; and (bme are for hif SMtificr^ andlbmcfor his httor-^ 
^tffiony fomt for his ttMcb'mg^ and fomc for his C^mmgnds^ 
nod fbme for his Fromifts , Ibme (or his Bloody and fome for 
his Spirit » fomc for his W^crd^ and Ibme for his Minijfers^ and 
bis Cbwrcb » and when they have made this ftrange proficien- 
cy in wifdoroi every party claim 14 be this Oowcb thcmfelves \ 
or if chey eannoc deny others to be parts with them of the 
A^ic^/ jCbiircb^ yet the true ordtrtd ToMcal difciplioed 
Church is among them, the matter of their claim fnd com* 
petition, and one faith» It is we, and the other, no but it is 
we i and the Kirchin» aud the CcJe-liouCe, ind the Selfar go 
tt> Law, to try which of themr is the Hwfe. Thus when they . 
have dii^^f Chf iAsg^itfeiiti among thenoi txiAfiifcod^ \itot 
dhndid himfirlf, they gffjrref riAer .than f^ /stifor his coat. 

7« I perceive thisTrcat^cfwcUeth too big,, or dfcl might 
next (hew fou, how partial men «re in the (eirfe of theif dan« 

%. And in the reTiAing of Temptations « he that (capeth 
firnfiiality, fcaretli not worldlincii i or h(» that feareth both, 
yet fallcthtntoHereGe os Schifoi and he that fcapetherrours^ 
bUethintoflcblyiiof. 

f. And what ptrttal regard we have 6f Gods mercies. 

la And how- putial we are as Co our Teachers^ and good 
Books. 

1 1. And alfo aboutall the Qrdinan^cs of God, and all tlie 
the helps and means of grace. 

%%. And how partial we are abotttgood woiks^ extolling 
ose, and fenilefs of another* and about the opportunities of 
good. In a word,, what Ume apprehtBHons we have of Reli* 
gion, when men are fb far from fctting all the parte togcthct 
in a well-ordered frame, that they can fcarce forbear the 

pff dividing 




TbtUfe 0f 



imi 



y 



diTiawgofcveiy ptrfintopitticltt: tnd «»AtdM the food 
«f tbeirfouls « PKyfick, -even like PitU which they cannot 
get down, unleB they are exceeding CmxH. 

lU. The Ctiffts of this Calimity 1 muB for brevity but 

1. Th€iMr«f^i iTf jjyir/i of imtts mind, doth tntke hhtt 
likcanatfow-inouthedbotikchitcinttkcin txitt Utikac 
OBCC, and (o tnuft be long in leaf nii^ and reviving. 

2. The natural Uzintft and imfstunci ofnicii, wifFnot 
give thcro leave to b: at fiwfh long and piiflAil ftudies, as com- 
pleatnefs of knowledge doth requtrc. 

3. The natural fridc of mens hcirts will not give thtn^ 
Uzyt to continoc fo tong in a humble fenfexrf their cmptttclk 
and fgnorance, nor to fp€nd fo many years in katning w 
Difciples: butit prefently perfwadcth them that thdrlifft 
apprehcnfiona arc clear and right, and their knowledge voy 
confiderable already v and they arc as ready to difjmte and 
sinfurc the ignorlncaof thcii Tcadieis, if not tQtcMcb otheir 
chemfcWes , as to Itarn. 

4. The poverty and labours of many , lUow theia aet 
kifarc to fearch and tiudy folong and ferioufly, as amybring 
then to any comprehenfive knowledge. 

5. The moft arc not fo hippy as to have )udicms,meth9S$Mi 
and Uhritm ttach&s^ Who inay poffefs them with right 
principles and methods, but dchvcithem fomettuths, wkh 
great defcAivenefs and difefder thcmfclves i and perhaps by 
thcitweaknefs tennpt the people into pride, when they fee 
that they arc almoS as wife as tkcy. 

'<5. Moft men are corrupted by company and conyetf c iw^th 
ignorant. rrroaeous,and Iclf-conceited men >and hearing oAera 
;f perhaps that arc very 2calous) make fomething of nothing, 
Vnd make a great matter of a little one, and extolling thcif 
6wn poor and lame conceits, they learn- alfo to tlrw^rfc^t tfcrjr 
tfiy fMeihing when \ hty du nPtbing^ dtaiving tbimffhei^ GaL6» 
a 4V* ' - ■• - * ' 

•' 7. iioft Chriflians^ have loft the ftnfe of the. «eed «nd oft 
dhhctxw Mhahrial<M«tt witcenfiftcth in fff/mMl cwnftl 

asi 



Th» Lift ef rtUk.' 



mmn^ftffim }i .J.V n 




«aa apfianct , befidcs the puUick Tnching i and tiAA 
Miniaen byn«gl«aing it, teach them to^owtepll it. I' 

t. Ewty roan bathronnc fetming fiatrtfi itt fhmftmvOfit 
nkn^ ot Duty, oi Wuy^ lAtont the Kft4- and ielfi(hiie6 canfctti 
him to reel th*t way, that interefl leadeth hini. 

f. EinctA'm iifiiaUy poiTefleth men with a greater regat d 
ofronetMCfinion, duty, way at pa»<y» *•»«»> of there*. 

10. The refutation ol fonne good men doth fix otheri up- 
^ fiNaeypaitJculat waics or notions atththt above ottiett. 

n. Pr(ftiit> fl«<t/i»ia and ikctffitkt fomednie do «r^r ns 
Wdoc cafiwB&f^aM- and ftodite, than toothm .^ tfpectally 
for the avoiding ofCotaetrtfent tviU ot eafing offoiM pvereftt 
Mf#li^Ai. Mdthea th« red aae altnoft iMd by. 

«^ SoOK Codrinas duflitr afft»min (h« heating, than 
^dmu. .Md tiiaa ibe ttiought* tttn taoit on ck«t,to At negfed 

•(many thing as great. ^ ^ '_ / 

12. feihapairehava had Ojfecial ixrorfMrf «# feiMe Tfiikif 
««l Vuthf, OS SiM, more thatt othm i and then'^eiifttllditt 
th«B«b«abonithofeoi|ly. - ' ^ ^^.^ ' 

tL^ .uraa% Ke fiva mrlf fodi U t«fl( nfoft oT'lbiRe m» 
db«(,.o>;againftAaM«f«M iiw*tliari<« th*i^;an*tlft 
4o^ OEca^ wn -thoughts t&rviA iffOft 4n oiftf HMan,- aM 
confine (ihem by i'CAiiflg and (»Jf oNr to « narro«r tbktttel. ■' 
i«i Soms things i»th'cif ownqoality; tttmft eOi *** 
W4ri»««L JwfilM^vwti^wtheti^dvorpHre.' AtHt tkteMire ak 

«Onwal thiagiv b«ca«ft of tbdi *iifibUt«y Jtod ite****! <l* 
soffefi tfas i^iada of oa(«^ omu^ ioAud of Ain^^ttktta'l and 

unfeen i even fq .P<w/» . aa4 il^ffs, and Ce^fcw ilhJs good 
Preachet, and that good Book, and this Opinion, and that 
Chavsk-fockty, and this or that Ordmatice, f^Pc^" <«« 
■unds of the more, carnal narrow ftwt of Chrmntti Jinttcai 
«f.ibehaai»fy;«il€h*ini«rttrathi aiWlhoiy=daty?"^'. » 
. 1 6, M^tm* it fi0f as coriuptfcdi i« rtoA ^Wtor *aghri» mi 
tjdttkt^ and agaitoftfrHTK dutiM, Imemil ^nrf <xtefmaV wa* 
H hya^ tfbsr^ > Aftd tbM when' thofe that i^ iil fiff avtrfe t^ 
mipdcivcd, «Mti d#all on !*#«», arid liiaka a R<J'Bio« J* 

«eb>« i^%ad, >tt the btedd* M«»^*,S2*!^:&SJl!t 
. . fff* «« 



p^t^tjfj^s 



wm^'y^^^^mmmm^mm^^m^ 



^t^A^Uffi tMMi^ dtfettiTV Teud : . Qi wkco one put of 
wmifi€minhwA*ht9tttlhiifij artthnoft left out ii^ 0^ RcU« 

i8. MoA Hicriliate t mm^fy^ whidi more cifily tctauicfb 
fbiM cbiflg^ fhw ochcn : dpcdally clio&!^Hat «xc bcft uoda- 
ftoodi-Wl lihiih itiDft tffi:9 A^^ Apd^SKicciauwot Jhrc 
i^iiM(tM'tnifni« ... 

rhire kflb iiuttrM in &s CMdg^ liatbiiuircfitcfniBr 
MCifkNTiifiMM 'prices inddariei, tnd^rfcth dism maic, 
iid hath wmt oecifions to inrctrupt aod divert his nupd fcom 

: ttot ti^ tfry'rti^V4*'iAr^#f the l#i(^ ia^Koechroiiie all 4^ 
iiffnMj/dffUff in4 otheri Co Ibveand coatciicediiefi o^mnd v 
ndit^heiie«rtfindmcthfomcto.f4|ii^ fone to thett i^ 
pmiySnmwffUt; mi tome to idUmfi^ aadlbcM to bfiy 
trbQB^bliratf»liMrlcfi.mcUiiedtoa«yofthrai: Ai^ nwir. 
O.lbev pof identM aecidebts^ do give men moft Mfc to. one 
diity, «hafl to atiOther, and puttetti ^niai\y upon the tiyil% 
#bm drtieh are never piiitupbaV And all tbiircMogetber ia 
ihtreilbn Aatlew Chtiftitti are cuMre or €$mfU^ tm cfiapc 
ihe (in and ttdfery of dcfermity ^> of e?er oft ^ods e^aoi^id 
their dttftca, in the order and haruKmy aa thejriiiisktr ^ ; 

* IV* I ibellbrhileralA^ln t«Hiog you whait Inferenfica ta 
tiiie irom henetfcir year inftradlion. 

I. Ton my learohcnce bow> to anfirer the ^eiBoqi, whe» 
iher all €k>da Oncer Kite and grow in an equal. paopottiofiik 
all ciui Bclieyerer I need to ffive you noluttbet fwoof i>iC thei 
Mgitire, ihan I baire laid down bAre:, t oncajfawghft 
otherwiifrl an4 iree wont to lay». a$it taconaaQAnly fai^,ihat 
in the hiAk iha §n ppoortiona^Ia^ but not jo the s^. Bat 
thiawaebecattwlunaeriloodiiot the diftreocc between dit 
f«l!*9i&MUUi uA the ^. rfdkstfomur iaalniatioa ol 

. . haUc 



rb€ LiftpfFniih. 



413 



liable (which LnaflDC cjiiic t^ J|[eidcf oaf chdfe hit fitli^that 
weiiiayiiotqa«rffcUk>utmMrwof<if.>^ The firft VfmifU 
ti Hobntfi ia us^J^Ucd in Saripciw» .7i# SpriH ffCkri/i or 
$fGod: Ifi th<( MMJppf thit Uf t^jcc cfleocUl ptiiiciplcs, Life^ 
Light and L^w i ' wroch tre the immediate c/fcdb iof tlk hca^. 
venlv or divine influxop^n^^l^f^t^ ly^pi^ vftcaiitiei of the 
Iflio V to rcAific rheuH in$^pa^(SiViti^gg^f^^ fli^tMtk&mA 
th^ Wit: AndafCcaOed thi Spirit^ as the Sun&ine b the 
room is called, che Smt : Now u.J^ Sw(hifw oa the eerth 
and plants, i$ all one in k ffif,$$ «f|irt^ /rom cbft Sua, X4flr« 
Htg$ and Afomig force iPoncUfnpg^.«(id} yet js ntt 4fiu^ ^ 
ftOivi^ becaafe of the diffcretace of KicipicMfiy ^uii • yer itttf 
▼tgetative recetvetti a rtal effi^ of tf» IfiU Md tfytiin a| the 
leift -, and ftnfitives iMb of the lifj^\ but fo that ont*may (bf 
incapacity) have left of the tfjr^and 4&other lefi of the witIm^ 
and another lefi of the Ight s lb I conceive that WifJkw^ hm^ 
and Uftipttimif) are fivsvj^y the Spirit to every ChriaiaB : 
But (o that in the very mft FrincifU or effeft of the Sptrir^ . 
one may hive more Ught^ footber jpore Is^vf^ and attotbee 
tnor^ L^ ; Boa this it accidental from fbmc obfimdioQ indit 
Kfiiiper'^ otherwife the Spiiir would be tqudy a SfirH 4 / 
Tpmer ("ot l^i) and of J>if^ and ofaj/iiW ^irind (m ^%i^t j| 
But befides this Nm tiarMfopti:^ or ImUin^^^n^ or t/jfi^ 
iferfslK0JicMl Hskh^, there arc abuiidance dfattkulmJi^^$ 
df Ofitf e and 2^> , much more properly caUcd H^hHi^ and 
Kefi properly caUcd the Vital or Potential Principles of the 
New Creature : There is a fatticulMf Habit of HumiRty^ api 
znothiGtdifiacesbUnifSitfGentliniftjOt P^ririf^r, of Lovi to 
Me jitstteity ofli m t o the ff ^$ rddftSod i andman^'hafiits'ctf 
Love to feveral truths and duties : . a habit ^44^9^ jea mMiff^ 
as there are many difierent objtfts deiucd i thf re . is' a habit of 
praying, of noeditattng^of thank^iving, of mercy^oCchaftjey^ 
of temperance, of difigence,&c. The a^s would not vary ai 
th^y do, if there were not a variety and dirppfition in thcic 
jUcfrt'ri ; which appear to us only in tM^ 40f. /We mufi go 
i^atnQ Scripture, reafon, and the maaifold hously cupct ienct 
of fur felva, and all the Chriflians in the woiM. if we will Gy v 
that all theft^raca and duties ai e t^usl in the tb^if in every ^ 
. How impotent arcfonne in bridling a palCoh, oe 
^ ' Fffi , * biidlingc 



»« 




T6e Lifi rfFditk 



bridling thfftooBi^ ormcontfcrllingpfKktai'felf-cftctiii, ot 
or in dcoyiogithcpirtfcultT dcfitei^rkcirfinftv whafet ve 

knowledge is cqq ott with coo Itltle ciM^pr zeat > ini %f^ 
zeal and diligence often iTHh H ttttk knowledge. ' And (b in 
Oiany olhcf in^Ancci. 

So chat if iht JoUHihlity of the ridfeah graces of Lifr, Lfftt 
and Lovr, be or were tquil, yet cci tainly proper *^ndfsrticii^ 
Igrhahhi hit not. 

But here note further) r . That mgtgci it fhrtng where tbe 
fodicalgrscif^ Fgi$kMii iMtntd wealth At no paftoTtHt 
iv^ is Acongt where the BrdHmd fliart'nt weak i f yea oi 
:fh$ natwatSfthe Aonaach and liverO 

2. The ftrcogth of Fnii^ wid L(nM it iBt frincrfdt means of 
RreD^thcaing all other graces \ and of right perfbrmin^ dt 

•ther duties. 

3. Yet are they not tiont % fufficiint mignsy bttCoiflet la^ 
feriourgr^c/randiftfrmimybe weak and negteAed, where 
faitb and Love are Aiong » thtough particular ^l)ftrui£Kofi 
oirfcs. As Icme branches of the tree may perifli * when the 
root ii found i or (bkne mciinbers may hare an Atrpphit^ 
rhougjh Che brain and hetrc be not diftifcd. 

4. That the three Pirtnciplcs, I^^ Ught and Lovt^ ^odofi 
rarely keep any dirpeoporiion % and would ncTer Be diTpro* 
porcionaUe at a}l, if fon^c things did not hinder the gaifigs 
4)f one more than the other, oriurn away the (but from thic 
influences and impreffionioftlic^irit noorc as tq one than 
to the reft. 

2* Hence you may learn, Tb^t tbr Imsff if God k muA 
(legflier andftfftBlitT imprmtediH tbe b^fy Setifturts^ iban in 
any •f wt buTti. And tbgt utr Keligun ^tjiBivfly eorjidired^ 
mmucb wefifirfeO^ tbMftpdjeSruelyinus. InScrtpture,'~and 
in the true dodrinal method oiir Relijgion isenfite^ ^rfWV and 
cemleat. But in it, it is cenfttfcd^ Ui^temd lamentably im- 
perf eA. The Scdaries that here fay, Kent efttt Spirits w^l(r 
itrr imferfiH^ are not to be regarded : For lb chey may as 
well fay, thist there are none b&nts, dlfeafed Jame, difir^Aed, 
poor, or monfters in the world \ becaofi none of Gods iv1)rks 
are impeffcdl* All diat is in Qod is God; and Cheifefoi^pcr- 
■ ^ fcfti 



' " i iM . i ... - . m^^^m^mmmm^f^ 



rib*! 



Tb$ L^e\pfFMfh. 415 



fcGt s and alt fhtc isiNfr by Ood ii pcHtA u to Mr fiM^i, and 
at it is a pait in the frame of hit own means (othat 6nd whrch 
man undetftatidcth not ; But many things are imptrfeSt \t^ rht 
uctivifig fulj<li. If not» w'hy (houM any man^evf r leeR * to 4ic 
wiifif or bctmthan be wurin hiainfimejrs or-aMhe word. 

J. Therefore we here fee chat the Sfirif ix' tkt Strfftwrt it 
ihjpfiuitbywUchmeniHft ttytbe S^Ht in hut fttves^ er any 
mbiTy, The Fanacickf ^>r EothafiaA^ ' who rait againft m^ for 
trying tlie Spirit by the Scriptures, when as the Spirit was 
the Author of the Scvi^Mirca, do but rave ifithe<iirk, and 
know nor wJMt ihey fay, Eoc the Effcuce <)f the Spirit is^ cff 
ly -where > and it is the rfftS^^ of fhc Sfif^ inbDth which we 
mufi compile : The Spirit is nrra contrary to it fclf : And 
ftcing it isitbe Suitfhmc which we^liera aittt4ie Swh^ the ^ic- 
ftion tsbul,9>fr#4tjfcSfirlfr4noft?>'Wfietfieria the Scfipiure^ 
or in our hearts ^ The Spirit inthe Apoftlei jodit^ the 
Uuaes, to.be the Rale of out faich aMUifb drtib tbc end : 
Ipirtt in uf doth ieaeb lad Mp <hs to tradcftdind and lo obey 
thole Scriptures. Was not the Spk 1 1 ^ui a gteater ffDe%ftiTe in 
iWciAjpoftles, than in mf Did4timf «^9rk tfiote compleatly, , 
And tmto more iofiiUibibty 'm sfam wvitingthe Seirtpiarts,^eHm 
ildoth in oir V$9d0^0idkfgy nnd obeying iteit»*> ' U not the 
^feaipoifcd, wfaen^bcitBpicffioit m oft impeHitft ?l>)th^not 
the M iflcf write his Copy wiovc petit A>y^ than hi^ Sch<:i9ars 
tmffation iSj thougKhcteach hiRn^^yeaf and hold 4m 'hand } ; 
He that kaoweih notUhe ReligjoM <iiftftfAi(ofis of ^his age, 
will t^anaie me ;fof «f OMbling thtf R«ld<^ with 4ht confutation 
of fuch dreams : Bat fo wilt not they that haire feeh imd^ 
tafled their (Ads. 

4« Hence we may J«arn fhit tr «M w^M X^mp* frJkr tht 
CifrifiiM Kil^isM tr judtid fto the-boifenT of God, or tlieit 
ownjuft information^ mtfttM^irhpl^Md th^ Sctipun $^> 
k/»$i0it^ tkM iMU Beikvns. fbf- though in ' Bislievevs it bo 
more di^eriwir/e iMtbiklMd («»*mens hi^s are mofecoATpt- 
cnotts than Lawi^asid Piccepsv ^nd ilw> imprtfi <than the feat . 
Sec) yet it is in tjM Laws or ^SMpHitea more «ffNffnsl and 
p<r/i£r, whentntbe>fej»'oCQhaUiMWfmuQhmoti^in^M^^ 
n is broken* maimed and eonfafiA ' 

5* This Cclkcb 1)1 chetialbii wky M» amfafit^^aiihtiiMy 

man 



■^ 



TTg- — rte Lif» »f f<><f 

— /pop« otCounoU, ot ch« holiea Piflw, or fltiadl 

BeopwiThe Rule eithef of oar f*** or Uves B&wfe thcf 
iKiUimperfe«»nidifcoid«t, when the Scnptoie ficoo- 
cordint and compleat. He that is Ud by tbei», may are, 
when M the Scriptuffe hith no errour. And yet k m eemin, 
that eren «h< imf*rf*a kfmUigt and grtet of faithful tSan 
«ndeomp«ioM,««ofg»eatafetothofe that ace more impor. 
USt than they, to teach them the Scfipturet, which are moM 

pcift^ than thity all. 

^. Hence we lee why it if, that RehgioB btugeth lb wnA 

■ tntAUy and fu Utile comfort to the oooa, or too many thac are 
in part Rchgiouf. Bccaufe it is lame and confoied in thca. 
bit any wonder that a dirpiaccd bone is p«uifal> or chat a 
dtibrdered body is fick, and hath no great pleafitte in life ^ 

• or that a difbrdered or maimed watch or dock, dodi not go 
tight ? O what a lifie of pleafare fliould we Ihre, if wc woe 
butfudiasthcScriptiifedotb require ! and the Rrii^on in 
our hearts aad lives were fiiUy agreeable with the Rehgisa 
defcribedinthcW«rd«fGod. 

7. AndhencKwc (wwhymofk true Chnftians are lb fw^ 
raifcar and have al wues fiimawhac to complain of and lament i 
which the fcnflefi, or feifjiiAifyiog hypocrites ovcilook in 
ihemiclvei. No wondev if fiich direafed (bals compbna. 

8. And hence wc fee why chert is Tucb Mvtrfity awl Jhi- 
funs among IcUcvecti and Aich abundance of SeAs and Ptt' 
tics, and Contentions, and b little Unity, Pease and Con- 
foid. And why all atcempts focUnity cake fo httlc in the 
Church. Becaule they have all fiich wcaknc6,and diftcmpct^ 
ud lameiN6,aad conliifcdners, and great difptoportion* in 
their Religion. Do yon wott4ec why he Hveth not in peace, 
and concord, and quictiMft with others, who hath no better 
agreement in himfelf^ and no ame compofedacfi and true 
peace rt home ? Mens grace and parts are much unequal. 

f. And hence we lee why there are fo many /c«id«/tan«)Bg 
Chriflians, totheguatdilhonoucofirueChtiaianity,andthc 
Afat hiaderanctof thccotttrctGanof the Inlidel,.Hcathen and 
•ngodly wocld: Whaf|wOBderiflbmedifbcder, faUbood,«M 
•anfiilion appear without, in words and deeds, when chase ia 

-fr MMh evn dwclUngin the aitwl ? 

10, Laftlf, 



• • -? 




«i«M^ , I- ,,, ■■ I 



.^ ' — — ~- — ■- i. i ->u 



^ |o. Ltftiy, Hcndc #eiffttf Jcarh what to tt|>4Ulftom ptr* 

tkularpcrroQS andwhtttbtook' for*«ffo*ptiblf«drit,'<ii (^c 

* CBihcf^ and in (he W6riar 'He^ thit kimirnh pba^ iflivis, 

a coDcofdant uniToriA bnildkig CD 1)ifna4tt(4*^i(iMhilif«6rdaaC 
and uneven maferikis; or fhft a fitdf Orh%i, wHMi iA afli or 

* almbd' all bjut of tune, (hotild^maka in^#iW(Miby9ii< dkkxif s 
^dt that i nvKfibeJr cinrifah A thMtd^ coMKbitt M 'Jlioi^ va* 
;^ht)tinetii 6r^iVV^catfe{4my4l)ttcMftairceiQ)^^ 0||»cidl» 

* fhoufd' cbhif^i'ttfte a^'Iettnei AM^rmy; ^60d iknift 'ritaht a 
' change €lpt)n indiTidUaFperfoiir, if weif he Uritt mah^v great 
^chan|e% the Church/ 'TKcfywttft IrenoMkWifr.'anl VSivi- 
' ti^fr^and ^c^jI'fifC^tifKanr, ^^haflhoffmake u^ AarliiMy 

CHUich ffiie»'fif4^R^Hataiiitabl^'pei«^«ttdire^ 
' ibat coBcdnttitt TRAHibfiy' ii/ 'ill^f «» ' jtl!f tf.v/aM' inc 

.■.■••.•• . •. eiUffrtrVf. ■- •'.: ■» •.•■: : •• y. 

' ' ' ■ * ■ /" 

• / 1 .; ; f , • r, ^ ^ •- - • • /I I > ♦• r. r ♦ « • I » - - V f . » ; » f • ^ 



V • ' r» 



■ * 1 ' • # 

■ - JL from Wha( went befdr^ tbout SaiiAlff<|li(|dniii m#^ik- 
' tS, AM beciafe I have been fo iiia^ tonnv'thm I itt<aio 

■ ca, yba itfuft be«r #ith dar itectflaty bievftyin ihb tctf. : " 

,Pirtd.;i. iFbtn ttmpahn (nMh^Oiift <fiirhfitv ytK; «r 
iim»rdfhikieptiif whhmy It^tfti in ^Otd-M fm ^ttlir. 
Let Faith fee Gtds Helintft mi fufiice, and «tt that tr^Um, 
thtdtnlt tniftwhTy which tin d ie fp i fc rti. And^ant fodi bc- 
neyin^f^t of 6(<^ js enough to wake yba Imkar^ ••.«{ 
tHe'Dbrit ttimfdf t ai the moft oglf rtiiag. - ^> . ' » 

DiMT. '». '5<ir /« ahT i^UmufCti. $tgitk«fi add. thta 
k Wilt apjp^r to l>e ntcttJ^gftdfiAy a«d to M 4hB crofM 
ftuitbrtfactenaptiDgSerpeat. Yoti caaaot tttow fin, bi( by 
the L«ir, Rnv. 7. 14, lee. ' 

: fyASkU WMkioi tipoa it, and it wttt die «ld^iyitlRr; : Set it 
iilutbgtwhiiBhlnned youtXoi^i «dlilMt wUchpicaceA 






■^ 



t8 3ic Lifi^fMi$h. 



iM^fide^tni hugcii btm up ki Adh: cenmnprji tnd^ pu^ the 
gill tnd i^Sai^to'hii BODUth. 

Cif yoa tic mitcA conferred ;,) Qf (\iu9x) 4tt luf$iitf^$m$ 
Mdf€SfHwkUkymmfifi€l^iverywh€c$mtirtfA God doth 
purjpofely am m into grief and cerioufff, for our ibt mer fios, 

^ifiMt it* mtf iMht ni tbc Mrare etrcfut to fin no niorc»..left 
iroirfe^ittMl m i tf the pikigi of the new birth, were flaip 
nd gdeyitei coyaih why will you ^gaintepew the cum^ 

' aiuL'driiiluit thoib btttfeir «rtccri > Rc^nther whir a 4ml 
and 6d coodiiicHi you were jIn while fou .liTed according %o 
$bAtdk% AndhowpiMily you (aw; ir wbea your^qree weie 

.^peAcA?;4od.VOiiMyjW be. in the ratne* condition agai^^ 

i.yiiDidd yoM biK «|iGiiftiifc4% ^^ mi inipasi|oned, 

:^inl ilnfevcd ^ Jlffcy .wilfal Gn it a lumti^g ^dw§rdl,tof:aid 
the. Bate of your former captt^iiy and BDiGury* 
.. Qire^l. 1 menSsimifiiiikihMifhifnty^ii^ letPskb W« 
wsiiifn Himf0i imd Hit kfin y$H^ mi^akl i^tegftbif^ftitiMi 
wHk tki hfginmng. . Aiut tkf^k: YhCP you are tempted to lpi« 
to fteal, to deceive, to laft, to prtde, to golofity or dmnken- 
nefti &c. What mcau^nim-^nbigf^ tii€S$ fi«M fins ^ and 
what all that are ia Hell and iii Heaven do think of them^Sup-' 

' pifi a man offered yoaaiCup 4fwiiK» 0)d a friend fdlcth yon, 
i/«w bim fm frifin aft iti' mUth^dfM tsk£ kad wirjr jfin^J 
lithct cifGaunr; were an enemyv y.Qu woald httdly take k. The 
world».and<the&ai,.aiid tbfi deyily ffe ei^miei^: . when they 
•fleryonthe4elightJ6rfin» hcM faith,. aoAit will tellyiMi 
there m poifius in it \ there is fin, |hd hell^ and Go<is diipka- 
fureinit« 
. . DtrMI. t. lift Fjfhb kg^pyou fmJtr tbe jc^ku^sl fffjfribm- 

r.fi$nstfiktDmifejtftb9rilf(49ld Ruli^,:thii\f% a^fbcld, a Icf • 
▼ant, a (cholar, aJfubjed; dofh fiill kDO\f thfK ^.iM<^^ ^; 

f Acrle&y^ but bae thu muft^ yuied^by i;he wiii or Law (if his 
Inpcrioac » fo may |u)u <alw^ks live with the yoik of Ouifr 

' upoA your aeck>,aod his brtflle in your- mou^ : BumembeivC 

alfofhat you are ttillia your Mafteiseyc, J , . • 

. Diicft. T^iRif^^hr^ilk t^ it // th/f ifwi(i!^/4ir> Jf^twr- 

csni^ tbf wsrMi imd(btfi^i . ^ rs apir'TuUjmit fmp [fmiff 

lytire v.mU: umsbf mtJbiH ^ ^^ *^^ ^^idd fisnd t^', 0g^ 







Thtaf$ rffMkh. : 419 



hMtffntyimerefi\ gnd u €ftidifif it fyibr troft 9f Ckfift 

Gat 6. 14. Sc $.24. Rom. 8*1, 9, lO, 13. Set Fiich rtirrdbre ; 

upon its frtfit pml^\ and. whhi you Mt hy Tsiih^ 4ind fr#/i(i 

i^ibfSfirHi youWiUnoclivcby/igik, not wilk after the 

ticth, a C^r. 5. 7. ' '» 

9ffin^ £nd oftn iri fUkgJ^efs^ gnd jk^mt^ snd €afi hy iSjhifis^ ffi* 
f me ri) 4md eycuftu Wfacn Satan iaith» It is a tittle ont, ami : 
the dangel is nor greaf, knd it will k^t tbf pkafure, profit, i 
or preferment i Faith Oiould fay, Dotb not God fbrbtd it > 
Thereisnodaliyingwith the fire of God: S# nir ^tsthtd^ 
MTMt G^dmimtbimccksd! IFbittJHvtf 4 mM f9wab, tigt 
/bdiktal/gnafi If yufowuth^fitfk^ tf^tfi'lhymfhattgf: 
<mrtvfthmyGA^6. When Sitan faith, X$ Pf^inoi dh: uiA 
. #hea the futner with Adsm hidtth himretf^aith wUleaUhim 
out to Jndgmentiand fay, Wlw Intthu^tf Hirjf thmti»tn 
tfikiffHH which aafirbddif 

BircA. 9. Let PdHh fiit kgip ^» bifitd hi ym M^ifi 
mnhc NothinghKedcth and feedech fin fb mudi as idlmp 
<4mkidwadlifii Sini of omiflion iuve this double aitlchttft 
that they are the firfl part of Saltans gaoie thcnolelvca^and they 
iHb bring in fins of commifljom When men are not taSien up 
with good, they are at leifait for rempcations to intice tlieai i 
and they fet open their doors to the tempter, and tell him he 
may ^^ak with then when he wiH. Wanton thoughts, and 
covetdus thottghtSi may dwdl there when^ better thoughts are 
abfcnt/ Bat when yoi) are fo wholly taken up with yoordu^ 
ty (fptrftualorcorporiO andfbconftantlyand induftrioufly 
bofie in your proper work, fin cannot enter, nor Satan find 
ybuat kifure for his fcrvice. 

DireA. 10. LetFshbmMksGodsf€fvkiflfMf49iitpyni^ mi 
kfltii0ty§ut dilight in God and g$dlmif$^ mid thin ym thi me . 
fihfh ptiful flftjuut. Yon will find do need of fiich kaic de*^ 
lights, when youjire on- the foretaft of Angelical pleifures. 
You will not b: esfily drawn to deal a morfel of dung or poi- 
fonfirom the Devils table, while you daily feaft your fouls on 
Chrii : or to fleal the Onions of l^fJPt when you dwell in a 
Land that flowech with milk and hony. Eat while you kaep 
your fdfes in the wildcmefa, you will be tempted to look 

Ogg 1 , btak 



420 Tki I4fiwf FMJtk . 

btck w^mn to Egyft. The great caufc of mcois fianiag^ and 
j^i\n^to^ttxapt^uon%o[(pt\n^cnp\a£iu». is bccatile 
they aic ncgligimt Co hve nppn the pUafare^o( BelkvcrSL 

©iica. I !♦ Tiii(« Wri ff t*^ .^ffiiutfNKi, if #wr yom n^U 
ifcMfe th€ ^H. No mtn bccomcth iiark noughtat the firft Oejp. 
He chit bcgkincth to take one pletfing unprofitable cup or bit, 
iatendetb not draokennets and gluttony in the groflcfl (enfe ^ 
But he hath fct fire in the thitch, though he did not iotcod to 
buia hit houfe > aadit^wiUbe baider to quench ir, than co 
hare foibom at ftrft. He that begmneth bu( with U(ci¥iqus 
dalliairoe, (peedlesior cokbracei , thinketh not toprccecd co 
fikhy CMBkation » Bur be might better hare fccurcdhis a>a-' 
fiknce, if he had ncvet needled (b far with fin. . Few ruinatif^ 
daomiagfint, bcganatiyochcrwift than with fuch fmail ap* 
proadtci, avfecmcd to have Itif k.har m oi danger. 

DifCft«: 12* If 9P9r ^09$ wajf^i fia, kf^f pfffrmjkmg 
tnnftstms sndtffmunities. He that wiU bettillncef the 
iife or wattr, nuy be bunt of drowned at laft. No man ss 
long fafein the nridfl ofdanger> and at the aext ftep to ruiocw . 
Hfc that Vhtth 10 a TaTem or Ate-houft, had need to be fay 
averft to cfpling. And be that fitteth at Djyrj table» had need 
to be Tery averft to gulofity i And he that h tn the leaA dan^ 
gcr of the fire of tuft. muA keep at a fiificient diftance^ not aft> 
ly frdm the M^ and from immiifiMQuni^ but from ficrtt €$m^ 
fmg^tnd off ntnnifiii of Rm^ Mndf torn nUanthm ungpvcrQcd: 
ryr and imapngthm. - This canfed Quifi u^ fay, How hard it 
if for the RAn^to be Civci } becauie they havea ftronger flcdi* 
ly imereft to keep ttanfrom Chrift and godltne6» which muA 
ht denyed $ and becauCe thdr fin hath piantifal provifionr, and 
the fire of concupilcence wanteth no fewel, and it if a ray 
e^fir thing to theai/f iff to fin, and dimMs d bmrd thing to avoid 
it : And mansfluggifli nature will hardly hng either ia/d m 
in that which is h^rdfy d^ntf otfmhiM th^t wh^ch is /fif htfi U 
forhar. Good tnnA be nude fwttt and e^fic to us, or elie wc 
Aiil acver be rmjfcfiif inir. 

DireA. i ) • JfpufM amy iificuby in f9r§Jki% my J^M€* 
fidfm, chpr^ it mt ^j^/rcrary, bm i. tliutdf ^^if it U p» 
i^^fHind : And z. Iftkm will ast/irvr, ti sfi^fri ^^ tbnti 
jm wuy k0m$ tlmfttgtft wg^gnmnU $0 f/rhtsr^ 

Iknowt 



Tie Uft cf Faith. 431 



I know wifdom muft be ufcd in fuch confc((ons» a^d ihtf 
1&U0 be avoided when the hurt wiTi prove gre^Ur chin the 
good. Bur flcftily wifdom rpuft be no coifncelior, and il.(hly 
tnttircfl muA not prevail. Sfcrecy is the $ieil of Go, wh^re it u 
keptwaim, and hidden from di%rtce ; Turn it out of this ^ 
mfi^ and it will thd fooner periOi. Gods eye and knowledge 
fifimld Umvc turn I but when it will not. let mtfn know italfo,, 
and turn one fin agaioft another, and let the love of K^utatim, 
help to fukdae the love of Luft. Ofenittg a fln (yea or a.flrong 
tempaiiQn to a (in J doth lay an engagement in point oifcom^t 
moa credit in tha iPirli^ upon theai that were before undet 
the divhe engtgementa only. It wilt be a double (hame tofin 
when once it^s known. . Aiid as Chrift fpeakelhof a tig^t; 
hand, or eye. To may I of your boMur in this cafe 1 it i$ betCft. 
go to Heaven with the (bame of a f r;fir#iir ^ttiftffimj tl^an ;• 
keep your tionouf till you are in HclL The lofa of mem good 
ophiion k an eafie price, to prevent the fefs of your falvation^. 
trov. a^. 1 3 . He thd ctmetnb bkfmijbgllafitfnfpir ^ b^ p^h^^ 
feTanlftffitb end f^rfi^Hb tbmffall bjm mercy, ^ijabm t, 
j^^ 10. James ^.1$^ 16* 

DireA. 14. Ej^ecialfyUkfbeedoJbeimmfim^cslkdmwrtgJy, 
becauTeinconfiAenC with (mcerityr 

DiieiS^. 15. Jndtdkf beed ef tb^fe fine trjbfcfc yeurfehef §f 
embers tbatfesr Ged are ingregteft danger^: Of which I witt^ 
fyeak a little more diftindly. / 



CHAP. XIII. 

JflfMt fins the beftfimldmcfiwdtebfuUy avid f andt^beteintba 
infirmities eft be ufrigbt dfer from mortal fins I 

Queft. \TTHiAfms ar§ retigfmn feefU mhe fear fin^ meft im 
VV danger eff and w^eremi^ they fit tbe ftrmg^ 
ifi,wat€bf 

Anfm. I. Th^tremuchin danger of thofe fins, the tem-^ 
|i tat tons to which are irerr> and impertUnate^ and eaultjut, and 
for which they hav(S the grcateft effertutdties : They hxftfenjet 
tt44^rtlrea.tf well as otitis: And if the bait be gre^, and 



.55 - : 7bt Lift cf FMiib. 



gtmsies tf at their very mouthsi even a Vgvid^ t Sclcmm^ t 
K0#ft, is not fife. 

1. They ar^ in danger of thotcfins which rhey tittle tbhik^d[i 
fof it IS a fign thit they are not torewarne<f and fortified i nor 
hare thcf wtnmne thst fm \ for vifdory lierc it never got it fe 
cheap a rate : cfpecblly as to invpsrd fins : If it have notcoft 
yoitnatiya groan, and many a daics diligence, to conqaa 
f$tfiJhnefsyVridimdMff€titeh iCi twenty to one they are not 
conquered. • 

3. They ere nrndi in danger of thoft fins which they tx- 
UnU0U^ and count to be jmMn than they are. For indeed 
fhcir hearts are tnfeAed already, by thofe ftlfc and £ivoar4bIe 
thbi^itt. And they^are prepared to entertain a neeier Ami- 
liar ity with them. . Men ate eafily tein|^ed upon a daogec 
which leeineth finali. . :v^ 

/ 4. They tit mnchin dsnger of thofi fins. Which their csi»- 
fH/tmmi and temperature of h^Jfy doth eiiclme them to i and 
theitfore muB here keep a double watch. No faaSl part* of 
the puniflunent of onr Ordinal fin n>oth ^^om^^fd^w, and 
from our neereft Parents) is hmA to the ill c$$itfhxkm of our 
bodies : The f etimr jture of fbi|ie incIinetK ihem Tchemently 
to fMJjknh and of others unto U^\ and ofothefs'lo)?>fi^and 
dulnifsi and of others to^^j,8cc.Andgr4cedoth not imme* 
ditttly change this diftemper of the complexion > but only 
watch OTtr it, and keep it under, and abate it confequently, 
by contrity aAions, and mental difpofitions : Therefore we 
(halVhave here unccflant woik, while we are in the body. 
Though yet the ppwer ofgtace by long and faithful uft, will 
bring the very fcnfe, and imagihttion^ and pafGpns into fa 
much calmneis, as to be far lc(i raging, and cafily ruled ; As a 
well riddeii horfe will obey the Rider \ and «vcn dog^ and 
other bruits will fthve butUttle againftour goyernrocnt : And 
then our work will grow moreeafie: For as ^meeiiiaith, 
iiaximd fgrs Ubirtgtk tfi bem iir^r^f b vfnter : A^9d c$ndifm^ 
id belly k Mgrtst fmrt 9f$ m^ni lihefty ; meaning, an ill con- 
ditioaedbeliy.isagirearpartofmeos flavery: -^Aad the f^mc 
may be faid of all the (enfes, fantafe and paflions in their re* 
(ptd^ive places. 

y Wf are much in danger of the fins which our cslUngt^ 

trOis 



The Lift cfFsiib. 42^ 



' Tfa^i^i and ii^r/^fiy fiftrrifff , do moft and conAantTy 
%^ttf linan hath a c^riitfY MUr«/f , which is his gf eat feinp(«Yb»i 
and every wife man will know ir, and chcie fet a doMble 
watdi. The carnal intcrc ft of a Preaehcfft is appUuft ot prc> 
ferinent : The carnal inurtft of Rulers and great men, I (haP 
pa(^ by V bat they muft not pafs it by themiclves. The carn^ 
intttd) of Lawyers ard Tradcfmcn, is their glun, tec. Here 
we (buftiteep a conftant watch. 

' 6. We are much in danger of thofe (ios, the «Mtt<r of 
whichisfemewhatjWor/^sr/M/^ and the danger lyech only 
in the iftMiff f , cir^tfisrjf 4ire#r Of iifftt. For there the Am^/i^ 
mpottht mstttr^ occafioneth aien r& forget the kcidni^Mt 
^iinU Tt»e whole Kingdom fedeth the mtfchiefof thiB» in 19* 
fiances which I will now pais by. If eittw fu^ or fuch a 
meat were not lawful it (U^ naea woald not oc fecafily ilraw« 
to ghitcony. If diini^ing wine were not a lawful thingi the 
pt&ge to dronkcnnefs were not (b upen : The apprebenfion 
rhat a lufory lot is a bwfbl thing (uCards^Dice^tecj doth 
ocafion the heinous fin of time-wifting^ aii4 eftate- wafting, 
gamefters. If apparel were not lawl^U exqpff would pot be 
' lb eafily endured. Yea the goodnefiof Gals own WoiAip» . 
qiiieteth inany in its great aki(c. 

7. Wc are mocb in danger of ^hofeiibs^. which are nbt:.in 
^^ any great ii^iicr among thofe perfons whom we m^ hmmr 
\and eftcem. It is a great mercy to have fin lie under aeM|^ ' 
I men §dium and difgrace i.^tis fwrntfiiig and im jtl^nr/f , a^d 
]€urfing^ and f$rnkd$ioti^ and Ftfiffp €fT9Ui$^ and Af «r/liiiifi , 

isrioWamongft the forwardefi Profeflbrs in EnglmU:. For 
herecontaenceismofiiffr^J^^Nrd, and helped by the opinion 
of men ^ oriftherebefiime carnal refpedio our reputation 
in it(bmetimes, yet it tendeth tofuppttiscthe fin ; Ancf if isn^^ 
gftat plague tolive where any ^rf4f fin is in /itr/cdiignce f at 
' the pirophanation of the Lords day jomoti of the ReJFormed -; 
' Cfiurches beyond Std % and they fay, ttpling, if not drunken- . 
' ncfiin^rmiiffj^t an4 as hgckiitmg^kt^^il fptjfking againft 
* thofe that difer bootk them.is among the Profcflbrs.in ^gf^\^ 
' for too great a part » and alfoananyfiipaOitioriso^ their oiwii 
' and dividing piinci^les and pradices. J * 

8. But efpcdally if the ^rrtfier number of godly fafUMrt in . 
fk^ a fin; then is the temptation great indeed i and it is but 

bmv 



^mm 







ThtUfi rf-Fdtk 



■ .l<l M^^l^— ^^— — i I ■ ■■ ■■ 111 



,y;w offta ^tkket fofvf, tlHr arc not caiffcd Aewh tterllnttBi 
The »fiiif|(rrcife,te(hfk Rtlidlion }n which Mdnif^r pcriM 
mC#ri#tfity, itid*iMii7t>thcri bat e^cttUy ibmrftactol 
SAifkrfmtDrAit^^tfMtfiAcMtiW now, trc rbo' great en- 
detices of lA^nt foeiibtradr rn finning. KV 4I /il^t ^bm Amt 

fikejhttf f«>fhH)'^it'if:oife thit itlmdhig, get oret i^tm 

hedge, tU (he reh ^n^tll follow alrei » but tfpcctally if the^i^ii 

]f#it be goito. * Aftd lio nor think I hit our Oiardiiet act :ine- 

falHUt^ and that Vhe gneiter part of thp fpij^ cannot 4cm^ « 

be ththc wttnr^ : Torthtt wouU br but to dpw ^mt P4|ai|l% 

when we hwtf^^i by iJHHOty^ to keep c^rff rcacMuw by the 

coiiccit of ^W/»i%; ' ^ \r \ ' . 

% We ireiii SVeat danger offtfiUgy In cafo irlttcwt we 

l^^nmHr : FtK^^ho can avoid the danger vihiA he teclli^iiet 9 

And who cin wiHc^Afttj in the dark f T&rafere we &v^hi$ 

itisthef^iiMi9rrort-ofChfiAiaBf» andfucfa «• PMJtilkA 

Mmjktritlnttneaf'erte v tTpeeiiUy when Prtdneooinpii^c* 

fgnorance, f^rih^n chey fait iiit5 the fpectal ^QOodcmnaciQA 

^thttieiriT; tWfr. j.U Study therefore piinfaUy and pt- 

likhflftiR^yotiHindbfttndthetrtifh. * . 

to. But above all^ we are in danger of thpTefiDf wh«b«t 
#i^il(fd mfbaprtftnct tf tbfgfiMeft truths Mnddutiiil Wy#r 
4fhtf»theftdm'Goiditi'Scfiffufi i ^wrf > v^ifer i*r ffUfim 
HUm fimiifsndtfFi^ei Guci. F6r henkiittkund^sgi' 
'Alg dhifefly rtiat refiRefh, \i1iileThe very Ofmaee tndpreteacn 
lieinretly fleal hi, and btingth Ail into love and reverence wtdi 
the mn. Andfhe t>oot honcft Chriftian is afraid of refiling 
ehetn, left it Aould prove a. rrCfting Go^. What can be fc 
^ fairethat i man will cot ^lead for, if he take ti (o be a tkaf- 
firy trttth of God > And what can be (0 bad that a aaan will 
- not do, if he take it oircc to be of Gods commilndhig ? The 
Ibrcfaid tnftantea of the MuHfitr^ni Gtrmmu tAions, wkfa 
thofc of the folfowers ofDmd Gecrge in HollMd ("who to«k 
himrelfto be the Holy Ghoft, or the immediate Prophet of 

Mf Kingdom) and Hfdi^fr and hia GrandletOAiina v and^i 

. Tamifift*', the Rantert, the Seekeri , the Qatkers, thrChufdh- 

diridei s, and the Kingdotn and States overtur^etf hi ZngMi 

N¥c given fi) great a demMftretioo of thia. thttit is not 

bwM 






Im wful 16 overlook tt or forget it. TAt fMifr Mm A, li^r $kiy 
tkgthiUyw^ jhsU tM^ ^^^^ th^ A ^^ i^<^f Joh« i6. %, 
And then who c^a tXfc6t that their toniciitteei flwold ivM4 
tt ? Whjr dii Tdulfktfemte the Chriflfiiiif ,iiiid cottpel ihtm 
to Ua^htmc? Becanft he verily thdtfght tl^t he oii^t lodo 
many thiogiaeatiiftthe Name of Jctot, Mi z6.f. O n U 
fdtgtoaiiina which we are in danger of! fiieh aacoiM to m 
MintheNimeofGodt ai}dGhrift» and the Spkrif; fiich at 
pKtciid that we cannot be fated without thtaa : mi ioch at 
plead the holy Scripturei ; fiich as Ji^mti }. it irtitten tgiinfti 
when t mifdsmfrm bfnedtb^ which is emhfy^Jhifimt 4mi i^ 
ifi^^ working by mvy Md ftfift^ mit $ti4^pm mtd tiny 
Mj/wvH^, pretendethto be the mfJm fnm sktw: when 
Zul confumeth Ui/k and Vnkyy under pretenoeof n^flrnkg 
fin : whidi made f iOi/and J^n require ui not to hitUi^ifwitfy 
j^ifii^bmUPfythiffifiU whHhtf thiyh$ifG$i, sTbeCg^ai 
attTheC5.ao,li. i J(di.4. i.it S- Aodaiidef«iiay, Jf 
tm A%dfr9m Hemfm hingjm min^kfr Gofpil^- k$ Urn ht H€ur^ 
pJ^GaL i.7t8. And iMreplainly» aG»r. ii^n, ia. SwA 
mnfiUfi Afi^ta \ AcfUfiil wwfffH > ffmafmmlkg mt^lthmi^ in^ 
u tht JfiUtt ^ Ctrifi: and m mMmt^ f§r 9mm frimtfflf k 
tfaMJfirmedim$ m digti ^ligif : thtrtfrnt »i$ m grta iMg , 
Ifkk Mmiftttt sljk hi fmmfifmed as tie tth^en ^f^^^ti mf uf ^ 
wk^ tndfiudlhe gee&rdiMg t4 ikeir frnvr^h And MSs 9q, 3c. 
Al^ffyouftpnfibfis figtmin arift^ if^^kiH ferviffi $Hms^U 
drsm dW0jf Vifiifles iftef them. And what need any Diiciplc 
t)fChrift greater warmng, than to semenibcr that theu^a* 
▼ioar hinfelf was thns aflaulted by the Dcirit in hif tenyiitation^ 
with {It h flprttim.3 

Tet kt no Papift hence take occaCon to vilifie the Saripnn^ 
becauft it is made a plea for fin : For fo be might aa well Tilifc 
%9mnm» Ktsfm^ which i% pleaded fee lA the errouia in the 
world h iud riltfie the Law, benule Lawyers pli^d it for iff 
"Cm^fis f yea and Vilifie Gnf himfclf, beeaufo the ftmc ^nd 
tnher finoeti plead hif wjf/ and aw Wr Jrjr for their fini; wfaea 
coqtrarily) it is^a g^cat^if of the S4flf%wr0 Amlmhy and^Hl• 
nsar, that Satan himftlf, and Ma fubtilea faftrooaenta^doplaca 
their gteateft hope t)f prfetaifing) by perferting and miStfpif^ 
Ingiti which cotddbeofnoaOf to itani if iMjiutkoprity wm 
not tcknowIedged< Hhh it. W« 




42(1* r^. Ii?e, of F4itky 



. » I., Wc tf c in cQoft^qt ilaii^Cf Qf d^pff /ini which we think 

we C4n amtMlfrjjmmw t Jhcrtiprc fuppofi ftifl that iH char 

yo« <ia iw|4# W#ir fei^B'^ r ^3 dp all as iq \\iz opca ftreeti •. 
U\ iri kicD Ct>T i^iO. »Mbc life of holy ^^M"^^** ^y^^x that 
wkq^ Ik HaiIoc ccfDprad ^lip to unclcanneu^nc denied but fh^t 
]i^.iiu^ch^t^ place >^ which Die^ cpnfeptjn^ cu^fi^choft 
Ihe-opco cQHf i^^jplii^^i jwnpiij^iui Ac people i aiid whci^ 'fhc 
told him^ that there chey; ilyHild be (haincd^ for all would f<i \ 
he uM bf Uiich % le^on of Tinning in (he figHt of God ,^ who i% 
9^y whcfc^ts was the me^s of her conyct(ipiu Clonceit ci 
teccy.rtvbojdcoeth fo fin. . , ; '^ ;. ' , ^" ^ 7^ . ";^ 
. J A. .Wc arc, w GQiiftant^^an^-ir of «ns 6r/«i&»||tf|f^if and 
kfttpcioPi which allo^ us iipt fca'To!!! to^elibcta^c^anii (\xxjfi\xc 
^^yibfcourtcaronfancpnridcf. ."*, . ' , ' * , ; 
\ J !• Wc «K in danger of (ins , that conM on }^finfenfii)U jH* 




14* . InAftlyt.We atftf^oui^h d^ingipr pf all fins which require 

iirli^48l «^i9/xi/i//^^i#r//ijf,ikmV and of omitting rhotc 

^ciesi, Or clue ^tf^ or fi9#ir ofdaty, wf^jdvmu/} have a cwfidmt 

,fhgmus dUigcmft topcffctrnfi it-; BtciutfjifhU fouls are^asd? 

Jykept (uU^kfc{^i6){OfMtfidf^^vjg^auSi0ig^^ 



mt t ^ itl i i l l i^ii 



Qucft, t. Whir fin ihffeMl^ ihtftm tjs, fsHSifiid pttjmfrcm 
fHhtfmm ibsf 4r€ fmfMlHfi<Jt .'.„,.,•.. 

m^ AmJw. I. Inafan^itied than the ib^aKrftt^/^fiir/^^^^ 

is ever oHmc sgainft fio, than for it i, however he be tempted 
into that particular adi 

2. And at to the AHikVoM ia^evei.conrrary to the>(copeaad 
teoourofhii life i which is for Qod and fincere obedience. 

3. He hath no (in which is ifnconfificnt with the true Lovt 
^{God; in the frtdowmMi habit : It never turncch his heart 
"tpaiiothcr End^ or Happin«($, of MaRer. 

4^ Thcrtforcit.is more a fin etfaffiofi, thin o( ftt led inr 
tift^Mni cbpict. He js mote liable roahaflyp/^aif, or irird^ 
ttittuiy.likdvgib/ij ihao iQyanyjPjevafcac covetpufntp or im^ 



■ ■ ' J i 



■a* 



■s 



■*' * V 



ijrifiii'af tny liawltT^^ t (lolffiQing of rhc htitt iiiAcad oiF 

tbtff arc in hnt^ f hfy preri^n net jtb Ut it ruddcii pafGbnt. * ^ 
1 ' 5. "f fccrc ate (ofOf; tins which arc, mpk iafil^, In the f^fi^tt 
d^i^i wHf^ (b tl^it a nian that IS iijt f^titty n^itli^gy rtty **• 
hpactbcmt ai a firunka'rdf maypztkiiji thc't'iVtMOT'Ali^ 
flbolc^ or (orgeat to touch .{he cujf) t >n(f the foroicator lb 
come nccr, Of commit (he irniifch^jf be, ti(^^ mllmg:' But 
there be other fio^ which a man can hardly forbear though 
htht tifittings bccaufe they are the fina qf tlhqfcfaculficaom 
t^ihich die, will ^^»|h no^r a derpotica) power : A^ a man may 
httiutf Willing to have no J^igiPnufi\h€Mi^HtJi:^ fl^ifmfs aC 
grayer, no f&rgttfulHefst no m^fmderipig tb^gbts^ no iaiMrS* 
Hate MffttHc ptluft |t all fiifring in him » . no fuddcn f ^Jbirs 
.of angcr^ griif or /car » he'iBay be wJUin^ to /m GU ftr^ 
y^^fyi to fear him andi obey him' perfe6kTy/ bat caiinor« 
TMc ilaiter are' the prdinary in(irmiries of the godly : The 
termer fort are, ifatall^ his extraordinary faDf» Ibui^. 7« r4. 
fotheend. 

; 6. Lafity!^ The true CHriaian rifitf by unfeigned Kif^n'^ 
Jtmcty when his con(ciq)ce hith but IciAire and hcfpi td Ve- 
liherdte^ ^ndtb bethink biin what he hath done. Ant His 
iflcpentar^e much {ifettef 'rc(;>fveth prid; Arengtheiieth' him 
•gat nft hit lii n foir the 1 1 itie to come. 

To fiimmapallvi* ^ naor^ loved than. hated, z^ Sift 
wilfully lived in, which might be avoided by the fincerely 
willing. 3 . Sin made light of,, .and not truly repented of 
when it iscommitted* 4, Andany CnWonCflent with ha- 
bitLjtil Love ^6 Grod/ in predominancy ,. is mcrtiU or a fign 
of fpiritual death, and none of the fms of fandificd m- 
Uevcrs. 



437 



ivM 



>i 



Hhh a 



CXLlSf. 



.4^ Tbe Lift rf^Fuhh, 



/ 



* * ' • i \ V "i * " • -?: ^» f ; T.*-* • '■" 



§ 



t 



». .•*--'. ' .i". »H ! . - • ^ 



<^ti< B0^i3^PiMiHrh] 



'& i-^^ 



* 



{ • t ij 



^ . 



I . And for thcHMt, • tint #hJdr Filrtj ddrJL 5 efij^iallil 
I. To ftrderpcr .ftd hMtetihtcihe^Mtm ofan Aiboy^\ 






but JO b« oar wrt4e»n€8pfoVifi»iilii ow w»y* f^^^' 
fttft how ihfeworM will n{:«. tt*ltivei»,t5,«iJrS1J- 
h^rcthe vny fime^hotighri ofrt bow, .< we foiiix^Z 
(btUhtw wlMi ibe eiii Ir ^i^ and- when we We hS^Sf, 
thatiejef the w»ia will do ft^'ui. ' Ir h (he WoS ^ST , 

we a».yufe theworU .rifWe ul^ait nk«nd S^tft ' 






ttfcrfkkw 00 the Grof,: That when it ii dcKSrSl 
i,opowc,o„o».^hd#b«wdi,e dead t6?t V«?£2 



nttJieUl 



^ .ncomp„rfonofChrift..„d the righte^ufneft ^'f«T 
PW.3.7.8.9. And then no man wm part with Hetvifai 
datng, nor iet h,$ God below his duns nor (arth^f^ T^ 
heart t Aorwiil hrfi*.t «**, - : . ^* nor.iurther fi!6a> jm- 
iK9Wf »«or Will ftciwi My great power in teniptation£ (a y^L.- 

»w«y hii moocency for them. *^ * ^ *" 

z. '•-wAflieweth the foul tljofeftf/, aodm^t MoA^hm 

thH-g., which aw iflfinkelymic w^^yS'^i^^Z 



Iskvr, 



*liA 




Miim^'AnjIiftiislf ic&li%hcft ui« maftffopcr wotk, lUb.i i, 
I( cooquerc^b E^rth ^pp^gDcaiM^ \^mA (hcwti^ it us aa 
fuiij Md cZi4»r, and ««^. And no man wilt ^otc on thi» dcr 
ccixfui woffld^ t|)l t)f 4lt«i^ )ti«iM:4 alvM|^ U^^cffif frooi Gpd i 
ano cill Htaven i»c out of'his fight aod htarf . Fxith riith,! maft 
(horlly be with C;^^^ wd^^Mkirarr- tkaft^fing things 
to i^€'> I have better ^^pga^^bi^b 'QhI thst rannor ]ye hatfa 
promiG^liiie with tlhriA/Tiift^ i.2vHbftii6.f8. I look every 



day whenlamq^y|i<n% tk^J^^^M^^d^W^* thf do^r^ 

r*Jfr lfei!|i iut\^i^ tP«,.4>7f l^.ibaU'lftt «fiy htartxm 
thl^ iHiioK 'is fioii f.,' ^ . .■ v .; t:.i 1 f,— v- ^*. 

Ttimlbrewh^n.the woili dotb di^ik.and fta»er, fiiith 
ft C f eth Htaven againft ^ ibil it can £i]r OftdflTtf. A^ nrhai 
is rhe^rc^ wlien JH^«?<<^ ^^ ^t^. f^^th .liMfai jvhar the 
biMRrd^ fools above ppfle1is^t,ihe,(a^lqM w^ibfthc stimM is 
allatiiig\ii fo for&ke ijt»XtiJ^ i^^t ^i^'i^ii«:^iaiii^9,<t^^ 
Fakh fetceth ibel^eart vpoi^ ibMhin^hatMlvft> as^ourcmaNN 
mafM» duff x>nly hope and happiocfs vit k^adbth ufair ^vrof 
$dditt the k\x\ and that deUgbtia bijgberrbiBgs, rwfair)^ 
powetfally qucncheih #Qddlyri9fe« ^tzd motrbtfctii all- out 



. 9, Fifth ihewetft t1ie(ou1thprc 1^011/ tf ltd ;iir^ja«si»^ 
whidi Dotbifigit) the woiTdis afaik taTupply wd <Kre. Nay^ 
fuch^js4he wofld is apres to iiici;eaft< UM^notjoU tbHwiH - 
q^tcnch bis thirft, who longs for parj|lo|i«i0ra€e,a«4 %^m^ Ar^ 

cuied by fkhes, o^ high plactt^bj piidc, ox A.^\y (fptta snd 
pUaliiits^, J^rnri 5. i, a^ 3. This hmnl^lii^ w«rkiit Mtt>ui ' 

^ Faith /<}0);#rA to C&ri/f, wba haUi cwr^omf^ the. mar U^, 
andcarrfbtty trcadcth ta his ^:p%^J»kp^ i6.39'ffrAiriiua$).4«5. 
Ic lookcfh-toliis pc^ifon, his bittb^ his life, li^. €to(s»^^ bfagfraTf* 
aad bis lefiirreAibn : to all that firange exMr«pk ,oi qoniaops 
of wmliily thtfljgi which he gave us from hit mapgen to bia^ 
Oiimhl ktdd of death. And be that AaSx^th^Uj^pf C^nft^r 
WiU eitber dcfpife ihe wmU, or ibiw He wiUekbei vtiifit tbe 
irdrMioiiidtacionorbuLoTd^or.iUifioChaift fox.<the plci- 

ahh } ftticr 



» \ 



^m* 



m ■!— — ^w 



450 fbfJLifejff^f^tk;:: 



•■^WMIP^ 



iMHOMVSSSSSS^XCi 



Tuco ot f hcwQrl<U^aiUi4iaAhMiifhii5«iiltik^^ 
ooourtblc&uidcyCheaMcfl.CipMilli m4 the BOft]f(f#effiri ct« 
toipU in tU th^ wokUL Andtrlwli irilhGiinftii»m«if H)|R«t; 
wliifh fornifliccii Imou, viiH «mmhii £iM«ekf iM. Teh' -tt liiiK 
chiough him \pw^i( 4 Vj^ftrf MMirbe^H^tfA Vtir Aft 
in the bcginnvPft^^hc %i^^i% ^mmmt^i&ia'miU^mm^iSi^iif. 
JUm 16. li lt^(K(h(pCWrift4Ar<titt^ S^ffTrvf^Mcti ti^'c^ 
gctng h, Eft^c/; (. 49. Co/, 2 7, Atid^by ctfarft mdrtiA^th^ 

is conqueicd ; for it is lorcd only aiit is ^ pro^.flSlrbf ^ 

5. MofcoFa»Tiu»htA)4k>£Af«n?»G<>(h^M 'fbi^ 

difice^ who diaribuccih his talcn(lMc«r<^BiidWh^plrir- 
fcthitnd difpofcch of their cftarcs and comforts : fo that the 
Ksci k tht tt tbefwifty n9t tbt yiQpry i$ the fir w^ mr Rifibri 

•T^Kf J€i^it.G0|]v«f«fa^>c|ter«tttU^iiiy3 lUl»dftg'iii 
hit hgnd^ it is our wifdom to make it oor chiefeft catc to oft 
iU fo as it moAfkmfiitgmm^him.tflo^.i^'^^ for efteth liOhhc 
4^ of Judgment f and' macheth m to afe our prcCpet tty and 
wcakK nmt dl^fitetn bttr ofirinthedsy ofottraccbunri. 
Fi^i($;i«^ptovd«ir«nd''< ^ilHff gra'e^*) and ofcth |tf ask 
«[hm wehtyranyLthiii^Vftiniy pdffdifr6n, whidi way li^ak't 
t)vckfli^nta§c<Df it«>r'«R]pAittl^> ti^khw^y willhe oioft 
^9m(brt^€li»mttinmiy^ M Ufitw V how (hill I wiOi thatT 
had ufeM^ my timei my) wmIi h, my po#rr, when time if at an 

cnd^^Mi til ths&tfflnfitbrycfimgv treTaniih^^ 

to^G^iy that iemlbfiifleni^ to'do nothWg ((0 bris k pi^- 
vaileth) 4iil w hhi ji fit him^Wbi by 2^ar cottftHt; It teltetb us 
$hat.weareD0to4F#fi'^, h\ithk ^ and that we have nochiog 
hat whst m^ k$^rMlimd^md that «9e tnuft be^ in gWiog 
.GodbiiaM»; tand rtieMbfe ft fitftuketh, which way Q)aj: I 
bcfk fcssTAaod honour Ood with all that he bath given i^n^^ 
Not only witft my^ fitbfiMce^ ^nd &ncfirfijrHns of mute wmtf^ 
^twitk 11V9 1 C6r, 10. 31. When Inr and devotion hath de- 
livered up our /Ir^tntintly to God, it keeps ii^ribi^^ back,but 
delivcrtthhim^ffibMgi mthwrfi/vea even as Cbrifi irirk 
himfc^doOiff^m 4Mthinff^ Rom. 8. 3 2. And f litb dotb (b 

much 



mmmmmm 



— -J 



■!— i't^gw— w— — — pMii w I III I ■■ ' w 



't^rV^r^^rMw^v tia^wk KMf7iiK Ha^ htf Would h^^e us 
'^(ifJi \ktvh\ t^^^ iffaiMMiH#i«W iki^ m /# J9 f fS 6nb of the 

« ]9rpci^ «#l^^lilt«Iwice«pnD the Ktotf^r,^ 'i J^ 2; 1 ^. Loirr 

rV^^if ir^H^i9i)r4r^t:^pil^itJ#rrrift0^ Kb«tM (Wtt lujldftht 
Bat on cbii uibieA Mr. ^/fm^ hath faid To much in htf ^x* 



BpolK iJLfi^AKm9fi%^^k499ftbt f^rji; * thte I (hall 



, - 4 . 









■Mr 



I . 



> The pir^dions i|^ichI'WOul4gii<e.fmi»ifigdM«it^rot pre* 

^MnAtiof ii tUif.L0ii4:tb^ mftii'monrtb^MXicd^ HispAi'9 
' andrfhiif lift mffU f4p^tt mt^Simmiil $thtt\m&f^bMiy9mf^mg 

fotc t^af 14 the iFipft.^gnpyiirffii^iMA i9Ktiichf«akedi tt)e 
'^orUtfifjiimcif^^fl^f^ can you 

iKlicvc rjiis^ arid y(t be facae^cr co' hftJmoiooitii^ and <o hays 
all things ivtrcd. to ypu| ^%(iir«iai|4 deitfci Mdiirk kct c w^at 
> task Fairh haifa ? J^d.i<|ailMyhal\f Nft/ilg^rkifli ftif deBya^ t< ? ' 
The If otldliniimf ^jlf({tfhk\ifk^]i^^ [died. The 

V0iiriilin^ mutt bavcha.^ifr;>«4 il^i^.^Atilialj^'thc Bfii^^r^ 
tnuO have HeavtH\fi£nf:ti^ ai)4 Qod okeyed. r' M«n ftll not 
their Touls forprrptv, but foe mkik « Thay Ibrfakc not Ht$Hn 
Tor ptcft^^ but for ric^fs^ they. tar anot.aiMy IhomrGod fbf = 
the love of fuff^rinff.^ 6xOi^om^imf^t^ iMaof fika/firc^ 
ff^ermtHts^ digQitica afl<i eAtSMiCion>)n ^;irakld4> Amiiiirbat < 
0ate better and more defirab!p| iof wiMk alk ibat^f caifli -^ torn • 
' from' God, and fell (heir foulf) und anc bifol)lcd and wreU^c 
' for ever ? Orjhat which no man cf«g finned fpr, • not ioifook - 
God for» or was undone fpt } . Rifad . ovcf tbia qodlion. once 
. an4^«fn,^d mark whiu an&rei yi^ttt b$Mfh give |o ir,if 



^^a rtr Lijt of Faith. 



r- 



yoa wouM know whtthft you live by fcnfe or frith ? Aid 
«i2fk wbit contrary »fifwcfs thtfi^^xAfoM will grrcto tf» 
when it comes to prtAicc ? I iiyi though miiy finiw f^mtj^ 
^ndinpfitrhgt^ tnimdifgfsce^ jttLWMif§i€^9m of thetv^ 
and by thctr icmpt«!ioiis« yet fio niM cnr finoed /er tibri* ; 
They tt e none of the b^t thtt ftetied awty the hmc fnom. 
Gild, ^t deep upon your hetrti tht fenfe of the d^gtr of t 
f roijpctoiis ft«te^ and feat and vigftancy witl hrip to fkn 

you. 

Dircd. a. Imfrint nfnyoutminMy thi eh^gBets ef this 

. dmrf^jb cfwmldlm^, tbtt foyou miym fnifhiy it, wkVji 

ym inam tb§tjm 4fi fue fr§m it 9 but giiy gtrnjiesfet hm fSt 

it d$tbfriVMiL Here therefote to help yM; f wiH fit bclbi^ 

you the charaAei s of this fin \ and I will but b^fly aaflM 

them, left I be tcAous, bccauie they are many. 

I. The gfcat iMt k df dioMiing wortdlmcft 11, when M 
and Htmfm are not hvti and fttfimttdMoin the |4tiiares,ind 
' profits, and honoufs of the world. 

a. *Anothct it, when the WDifd is elttemei and ufid mare 
fcrthtfiffviccandplearore bf thcflcAi, ihanto honour God, 
aitd to do good with, and to futthcf our lal?atien t Wb«i 
'0Nni defirc great places, and riches, more t(^ pltafe their anpe* 
tires and cirnal minds with, than to benetit others, or to teire 
the Lord wich \ when they arc not rieh to God^ btrt u thm- 
'^fr/y#i,Luke n. 10, 21. 

3. It is a tnatk offome degree of worldltn^is, to defiie a 
grtgtir wi^fiirf of riches or honour , than our 1 piritual woik» 
and ends, and benefit dn required For when wc areconirinced 
that kf$ is as good or better to our higheft ends, ard yet we 
would ha?t were iit is a fign that the reft is dcfiied (or the 
/fe^i Km. 13. I4.ie 8.8, 9,10,13. , / 

4. When ouirdefires after worldly ihings are toouger and 
vwlHif : when ^tmvj^meds have them, and cannot be with- 
out the n(^ i7iw. 6. 9. 

J. When our contriTanccs for the world are too roIHcitooK 
and our C4r#r for it take op an undue propoition of our time, 
Mat. f. 24, 25* to thcend« 

tf . Whea we are impatient under want, dilhotmur, 01 dif- 
appointments , nnd livt in f roa^/# and difcmtnt^ if we wafat 
4«mcb^0ff have not out Willi. y.Whea 



r J 



1 u , 



TAe life rffaitk ^^^ 



7. Wbcnch«ihoughcsofche world uc proporfboa&Iy fo 
miny tnosc chMour choughti of H«it<ii, and pur ialvation; 
ttmt thty. keep us ia the ncg^lcSt of the duty oJFMedfrit^on^and 
keep empty our minds of holy things, Mst. 6,2u 

8« When it cornetkour taU^^i)! towards the worlds or 
ttkethupoufffceft»udoi|f fweeteft^nd moft ferious words^ 
and leaveih ui lO: the ufc pffi^dooi* duU, or formadi 01 ttfcdted 
WOfdi« about the thingi iprhieh (hpuld profit tke foul, apd glo* 
rtiie our great Creator* 

. f. When.th« world incroacheth upon Sods part in our fs^ 
^ilies^ and thrufts out praycr.or the reading of the Scriptures. 
Of die due inftruftion of chitdrea or fesTints : when if (rometp 
ia upon the Urd^ JUf v when it is tntsudiog in G»ds fForptip^ 
aa^at Snmm os fr^it dul. thoughts -arc more pleaGngj^ . 
funning out after fbme worldly thing, than kept ja attendance 

nftonGod, Earl(, H' t ^' 

I o.. When worldly profperity is fo fweet to you, that it 

can keep ym fuiet nndei ^legvultcl wilful fin, and in the 
imdft oCall the daagprs oCyoui foiiils. Beoaufe yqu hif e your , 
hearts defire a while, you c^ foiget eternity, or bear thoie 
rtiottB'^i ff I< ^^k fetatity, w[bich otherwife would /imazc 
ycHif (buli^ Lukf 12. J9t do« ' 

% II. Whan fkefe^fi Mndfhsfwri which you daifylw opon^ 
tfirtcbt more from the ir#r/d, than from God and Heaven > fb , 
tbtt if at any tiau: you askyoor (elves she true rcafbn of youe ! 
pMCfy and whence it is that you rife ^nd lie down in quicto^fi'^ 
of mind^ youf oonfoiencee taut tell yc^it is not (b much fro^i 
ytmr belief of the Love of Qod in Chrift, nor from your hope 
to live in Heaven for ever, ts becauie you feel your fdf well lii . 
body, and Uvct at eafi: and proiperity in the world : And whca.' 
tay.mif th ex joy poflcflcch y/9u, fflfx may eafily feel,, tbat.it.u 
nooic firomibmetfiiag which, is gfaieful to your ih^qia^/foia.' 
tbej>(IieCafevetlaftirigglory« j \f 

1 2. When you think too bigbly aod4^Ieanngly o^ the cqa* , 
dition of the risby and too meac4y of the &u^ of j^osr Bdicycts : 
wbm yon make too greet adifj^ff^e^beitwiea the! 1 1^ H >nd > 

the poor, aadfiiy to the tMxtwHhi^ ^^t^mi |w^ •h^JT^ 
Appatt»,Coaaej^thidie^ iwifO:lhf^p%«;.&ftt|!tf¥e a^imv. 



• \ 



Iti clie 



^54 ^^ LifepfFsith. 



the rich and honourtble in the worldi than like the poor thst 
are naore holy 9 and think Vith more delight of being bke 
Lords or Great men in the world, than of being oaore hkc to 
humble havenly Believerr. 

13. When you are at the heart more chankful to one that 
gireth you landi or moncy^than to God for gtring you Chrift 
and the Scriptures, and the Means of Grace : and would be 
better p!eafed if you wc«e advanced 6f etiriched by the King, 
than to think of being fdn3ified by the Spirit of Chrift. Aod 
when you give God himfcif more hearty thanks for WarUfy 
than tor ^irituil things. 

14. When you make m muck ndtfof the things of the 
worldi and UApw for them with inordinate induftryior plunge 
ybur fclves into unncccflary bafinefs, at one that can nevtv 
have or do enough, 

15. When you are too much in expcAii^ liberality, kind«> 
neflcs and gifts from others i andare too much pleafed ia it; 
and grudge at all that goeth be fide yiHi 9 and think that ir ia 
mens duty to mind all your concernments, and fiirther your 
commodity more than other mens* 

16. When yoa'are felfi(k and partiil about worldly intereft, 
and have little fenfe of your neighbours concernments in cotn* 
parifonof ypurowm. If one give never fo liberally to many 
otherti and give nothing to you, it doth never the more con« 
tent you, nor reconcile your mind-to the chirity of; the giver. 
If one give to you, arid paG by many that have more need,yoa 
Idve and honour the bounty which fatisfieth your own dcfiies. 
If you fell dear, you rejoyce , and if you buy cheap, you are 
g^id'oTyour good bargain,theugh perhaps the feller.be poorer 
than you. He that wrongcth you, or any way hinderetb your 
comtnodtty^isalwaiesabadmaninyourefteens:. No vertuc 
Will fave him from your eenfttrM and reproach : - But he that 
dealetk as hardly by your neighbour, and well with you, is a 
very honeft tnan, and worthy of your praife. 

.17. When you are fMrff^swe for worldly things, and the 
love of them can at toy time break your charity and peace, 
ahd make an eiiemy of your toecicft friend » or engage ytm in 
cauflcfi Law-fuits aind eoof entiona. What abrndance doth the 
woald fit together by the can K 

18. When 



IM 



The Life rfFaitb. ^^j 



1 8. When you can fee your poiov brother or neighbour in 
winc, tnd (hut up the bowels ctf your commflSon Grom him \ 
and do little good with what God hath g^?en ydu^bvit the flcQi 
and fclf deyouireth all. 

19, When yoQ will venture tipon unUwful waits df getting *, 
or will (10 for honour or cofDiQodity 9 orat leaft will let go 
your innocency and confcience, rather than loCe your pro(pc* 
ricy in the world 9 and will diftinguUhjrpurlelvcs out of every 
dan^r^.or. ooftly duty, or fufferingfor righte^i^ocfi fake* and 
will piove'every thing lawful^ wbieh (ecineth neceflary to the 
prosperity and fafcty of the flsfl). 

20. When you ate n^ore careful to provide riches and honors . 
for yoi^r children afta you, . than to fave them from worldli- 
nefsi vplupeuoufnefi and pride^and to bring them up. to be tht 
heirs of Heaven: afid had rather venture their fouls in the 
moft dangtfous temptations, than abate any ofiheir plenty or 
. ^randure in the world. 

Thefe be the plain marks of worldly mindf, whatever a 
blinded hart may devtfe to hide them. 

DireA. 3. 7s\{gbiii(^thffehliniingpetenC€iwbich m$rli. 
fy minds i» commonly ufe^ rs flaittfy Jaeivi amd und^ thtwfdvts. 
For finance. . * . • 

r • The moA common pretence is [t^^t GUs cregtutes sn 
g9od, Miffoffifity u}hk bUlpng^ snd that our hdies mufl be cb^-- 
rfjhedy Md tbtt fynicsl end eremeticsl exirenms nndfvfteritiis^ 
nfefMffnmtbegenimcftfiieCbrifUgnity. 

There is truth in all this, or elfe it would not be (b fit to be 

made a cloak for fin by mifapplication. The world and all 

Gods works are good \ and to the pure they are pure ; to the 

(andtified they are fandificd » that is, they are devoted to the 

fervice of God, and ufed for him firom whom they come : God 

hath girenns nothing which may not be ufed for his feryicc, 

and our Calvation. No doubt but vou may . n^ke . you friends 

of the Mammon of unrighteoufnete, to further your ireotption 

into the evcrlafting habitations : You may lay up a good fbun. 

dation (oi the time to come i and you may (bw to the Spirit, 

and reap in the end everlaftjng life, GeL6. Yon may provide 

you bag^ that wax not old \ you iruy plea(e God by the facri • 

ices cfdiftributing tnd communicating^ HeKii, ^^^ J^^^ 

III a muA 




The life of Faiti. 



iDuft ttft fOfOi the worM itid til Sodi crcttatet in it, arc r«9 
g9^dtctht(tcri6€^fothtpJh^%ni M tlw Devil > chd not 
^I'rtfir^lfttobt/miftTnl^^fiMTfrfbtlbfcGod, mdyoaf in- 
noccncy tnd faUttion. 

Ybc bodf nmift be chetiflied, bot yet the Hdh muft be /tf^ 

Jiin/ V and ifyoa lite if 'er it, you (hell die. Health atni alacfi- 

ty muft be ptcferrtd, becaufb they make yoo fit for duty » but 

wanton appetites maft be reflfahicd, and no prorifion Aoft be 

tnadefbrtheilefti, to fitisfie its Infli (tocwillsj R<M. 13.14. 

It mufi bccheri flied as y otnrherie or (etvant for his work» biK 

ktnuft not be pampered, and made unruly, or your Maftef. 

You mty feekfood for your neceffky and ofe \ and ask of God 

youT daily bread {Mmb.6* ff^U 145. j but you may not with 

xhtfff^litts^mkj^mt fgryonr h^^ u being weary of tatifiig 

Mtfifyr^ folon^g, tfriji. Httrtingyour h^lthby ofeleftau* 

neffitres,tsnotpteaiingantoG6d: But fenfualicy and flefli* 

pleating, and love of the world, is never thelefi tbommri)lf is 

his fight. 

ObjeA. 2. NtiiffttyfU^s mt mhid thtn^crld : IhaotihU- 
irenUynaintmn^ mtdsmim tkU^ andtmrntiff^ iv§ry4m Hf 

MfiP* W hecher you have ncctflity or not, yon ought to Is- 
hcuTf0ithfuty in your callingr.But no ntetjkjh willexcufe your 
Wortdly hvt and cgrtt : Whit will the i$ve of the wot M do 
towards the (lipply of yonrneccflities? or what will yourct- 
gcr dtpns^ and your tarts do, mare than the labtttrs and f«rrt 
firtiajl of onedrat hkth ^a eoyttntttd patient mind > Surely lo 
ireafon, the ltfs'jo\x bavt in the woild, and the harder yodr 
condi'ion is^ the Itfs you (hould l^ve ir, and the more you 
fhotfld abound in care and viilrgence, to make fure of a bcttct 
worW hereafter. ^ • 

Objcft. 3. I covet^o ifnuHi hit my diMt. 

Afifw. I . Why fhciriri you fb glad of good bargains, or ef 

gifts ? a. But what if you do not ? You covet to have ni*'* 

to beyour wrir, <haii<9bd aHotttth you ? Perhaps you ht^ 

' already as much as yonr fle(h knoweth what todo with *) t^d 

therefore itt^ not covet tnore. Bur will this excufeyoafcv 

lovhg yourrichtstnori fhan God? The quefiion ts not now, 

what you 99V€f^ but what yon hvt. If the vwxld *ath yo<« 

btsfUy 



Tlbe Life tf Faith. 457 



■ ' > ■»■■ 



hrmts^ the Devil hath your Rvts \ for it is by Ait m^li^i he 
deccivcth fouls; And dp you think thtn that you 'Hic^t to 
dwell with God P KmtPji n^t tbgt Mbe lavt tf AfWtrid, m rji- 
mky to Gsd f And that i(yt iril kc friends (ftbc t^trtd^ yon art 
G0dsenemifsf ]annci4«4. 

Objcd. 4. It ft not hy tmj unUwfvl mtmii that I difirt U 
grow rich : I wait on God in my lawful labour ^ and crave hie 
hieffing. 

Anfw. It is not now your grf rm^^but your loving the wofU 
that I am fpeaking of : If your hearts be more fet oq your 
tiches or profperity, than on God, and the world by loving it 
be made ydur Idol, you do but turnpr^jfrr and labour inio iin, 
( chough they be good in themfchres) while you abufe them f o 
' yout ungodly worldly ends. 

What wretched muck- worm would not fnry, if he believed 
that praying would make him rich > I warrant you then thett 
tune would be turned. They would not cry out^ what need- 
cth all this praying t If God would give them money for the 
asking, they would quickly learn to pray without Book, and 
lonug pray ers would come into requeft, upon the Pharifees dd 
account. On anything in the world b? more unlawful -and 
abominable, than to love the fle(h and the world| above God 
and Heaven? And yet do you fty that you get not your wealth 
by any thing that IS unlawful > 

ObjeA. 5. But I am contented with my cmditiotr^ and de^ 
firenom^re, 

Anf0. So is a Swine when his belly is full. But the queftion ? 
is. Whether Heaven and Holintfs^ or that w^itldfy eonJitim - 
which jfou are in feem more lovely to yau. 

O. )tSt. 6. I give Godtbankfforallbave. 

Anjw. So would every beggar in the Country give God < 
thanks if he would make (hem ricb. Some drunkirds and j 
gluttons^ and fome malicious people, do give God thanks fer : 
fatisfying their finful luOs. This is but adding hypocrifie t8 
your lin.and to aggravate it by prophanmg the N^me of God» . 
fay thanking him as a cherifhet of youir luftf . But the qucftion ^ 
is, whether you loveGodhthimfilf^ and as your f^)i0i^*7r bet- 
ter than you do the gratifying of your flefc ? 
- Obj. J. Butlgivofimetbingtotbejoer^ ftndtfitetmtoltava 

ibemfomitbing st my death. i » » 3 . ^'^f 



« I 



43^ y^e l^ft ef Faith. 



Anf» Soitttlikcthcmifirable Gcctlemairrisd, %nLiitfi6. 
Or clfe why would Lsu^rm lie at his gates, if he ufcd doc r o 
givcfomcthingtothepo^rP WhatworUhng or hypocrice is 
these that will not drop now and then an Alois, while he 
pamptrcth his ftc(h, and fatisfieth its dciires ? Dp you look to 
be faved for doing as a Swine will do, in, leaving that which 
he can neither eat, nor cariy away with hion ? The queftton is» 
whether Gtfior the vorld hivcy^ur btdtis f and what it is that 
you moft dtliffbt in as your treafure ? 

Objed^ 8. / am f^h fdtisfifd tbdt Heavin is hetUr thdn 
-EMTtby MHdG$d than t be creature^ snd biliuefs tbgn tbefn^crity 
, , %f fUdfun oft be fiiflf f 

AnftP. Thou bods ofmilerable worldlings, are fatts/ied in 
tfmun that this is true : They can fay the iame tpordi that a 
true Believer doth : And in difpufe (hey can defend thein, 
and call the contraiy opinion blafphcmy. But all this is bat 
a dreacning fpeculation : Their btdits never frsQicdVy pre- 
ferred God, and Holincfs, and Heaven, as aioR frit able %nd tefl 
j$rtbem: Mark what you/^vr heft^ and moft /^ffg after, and 
rtioft diligbt in, and what it is that you are htbeft to /rjiff,and 
what it is that you moft eagerly labour for, and tbira yoa may 
fee what it is that hath your hearts > 

Objcdt. 9. JForldliaefsisindeedabeiuomfin^gndofalfiofle^ 
lmoflbat€tbec9v€tow% *nd I ufe Uf freacb or ta\ again^it^ 
more tban again^ any fin. 

Anfw. So do many thoufands that are flavcs to it them- 
felves, and fliall be damnc<l for it. It is eafier to tali^ agunft 
it, than to/arpl;«ir. And it iscafieto hate covetoufnefs in 
snotber^ bccaufe it will coft you nothing for another tofbrfakc 
his fin* and perhaps the more covetous he ivhcmore%e ftand- 
f th in your way, and hinderech you from that which yoa 
would have your Iclves, Of all the multitude ofcovetooi 
. Preachers that be in the world, is there any one that will not 
preach againft covetoufiiefs > Read but the Lives of Cardioak, 
and Popes, and Popifli Prelates, and you will fee the moft oii- 
§m vporldlSmifs fet forth without any kind of cloak or fiiane ; 
How fuch a one laid bis defign at Court, and among the giat 
ones for prefermentf How fiudioufly he prolccuted it, and con- 
forined himftif to the humwrs & iotcreft of tfaofctfroiD wboo 

he 



Tie life tf Faith. 439 



y, in 



he ad feck it f How they (irft- got f &» Lhing^ and tbcn got 
fib^ Prf^nuf^rj!, tod then got rir4t Pruiir;, tnd then got Tuch 
a B Jh4fric)(,tni then got a Mrer(that if a ricbtr) and then got 
ta be ArckhifhtfSy and then to be Csrdmsh^ &c. O happy pio* 
grelS) if they might never die! They bluflinot openly before 
Angeb mi men to own this worldly ambUiouscourfi, is their 
dtdgn and trade of life : AndtheDefilisgrownfo impudent, 
as^if he were now theconfeflcd Mafter of the world, as to fer 
Divines themfelves at work.to write the hiftory of fuch carfcd 
ambitious worldly lives, with open appUufe, and greatcom-^ 
nwndationsi yea to make ^irf Mr soft hem, that have a cha- 
raAer far worfe than Chrift gave of him in Lukf i6^ that want*^ 
cth a drop of water to cool his tongue : He openly now faith, 
AitbM wtUlgwtthtt >.and they as impudently boi ft, Alltbk*^ 
Ihavigattin i but they forget or know not how much they^ 
have It^. A Jud^t ki(s is thought fufficient to prove him* a^ 
trae Chriflian and Paflorof the Church, though it be bat the 
fruit of n^i'^t mil y^ugivtwcf loAcad of a fcourge ta whip * ' 
out thefcbiiyers and fellets from Chiifla Timpre, their mer- 
chandize is expo(ed without Oiame, and their figna (ct for(h, 
and the trade of getting preferments openly proteflcd, and it is 
enough to wipe oC all the fliame, to put feme venerable titles 
upon this D^ of thieves. But the L$rd t^bom »f wait fir^ 
will Oftci ttiore CitmtandcUanfc bit JcmfU: But tpb^mgyabidf 
tbtdi^tfbit cming f for be is liks ^ refiners fiee^ and like fullers 
fjfe^ and mil tbrof^gblyfurge tbi Som efLevi,^ Mai. 3. i, 2,5,4. 

If r4/J;;Mgagain& wofldlincfs, would prove that the world 
ts*overcome, and that Godisdeareli to the foul, then Preacher f 
will be (be happieft men on earth. But it's eafier to commend 
God, than to love him above all » and eafier.to cry out againft 
the worlds than to have a heart that is truly weaned from it, 
and fet upon a better world. ^ . . 

ObjeA. 10. But all ibis behngetb etily to them that are in 
frafferity \ but I am feer^ and tberefpre it i$ nctbing td rue. 

Anfvfi. Many a one /9i^rri» profprrity, that ir^rb itm^: And. 
fuch are doubly finful, that will love a world which loveth not 
them : Even a world of poverty, miles y and diftrefs^ Some- 
thing yon would have done, if you had had a full eflate^ and 
honoUTi and flelbly delights to love. Nay, manyipoor men 

think. 



•■ "'^^mt 



440 TU Life of FtiU, 



■fa 




ctnnli better of ricfau aAd bottoor^ then thole thit hare chcai • 
bedttfe thcf Dcrer crfed how rain and Texcrious tbcyarcf 
•od ifrheyhtdtrycdthem, ptrhipi would lofcchem fds« 
The woildts bat a painted Sirniiipec ^ admiicd afir otift bar 
the oecrer you come to it, and the more it*s known, the worfe 
yon wUl like it. Is it by yoar own JUfin that y on are fnr ? or 
if it Mgmftyoui^ vUU f Hid you not f^k^t be as g^m and fich 
as others ? Had yon not t^htr Kve at i^ff and fuln^^ ? And 
do you think God wiH lore you ever the b^tter/or that which 
is agshilty$ur mllsf Will he count that man to be na w#rU7iM^^ 
that would fain hare more af the worlds and cannot > and thit 
loTCtb Gad and Hesvcn no better than the rich > Niy,'hat will 
fin for a fliilling, whco great ones do it for greater fiimms > 
who can be more unfit for Heartn, than he that loveth a life 
of labonr, and want, and mtfcry better > Alas it is but little 
chat the greartft worldlings hare for their falration : But 
fnr vPurUlkigs fell it for hfi than they, and therefore do de- 
Qriie it more. 

\ Dired. 4. Latketruii^tBreMdMggrihmtkm if tkifm $f 
w^ldlhtefi, kefiilihypuf^i M m^ it o<ti»ar to jw. As for 
inAancc ; 

' I. IfhtmeMndiduMlMttfy, EjphtC^Ji. C0L3. 5. To 
hare God for wt Gs^ indeed, is to &rr him as our God. ani to 
ifc/rgfcrinhrm, andbem/riby him. Who then is tnld^l^erj 
if he be not one, who loveth the world, and delighteth in it 
more than in God, or cftcemeth it titttt to be the matter ef his 
del ght f and is ruled by it, and fceketh it more f Ifa,^ f •r,2,5. 

%* tt is ($hUffb$mous ctmimft ifG§d Md Hts^cn^ Ufrefir 
m dttt^hilitfiorUbffruUm: To fee more by the pro?i(ioBt 
and plcafiiresof the fltfli, than by all the bleflcdnefsof Hearm ; 
ir is called frcfbatientfiAn Efmi^ to fell bis birth- right for one 
morfel, Heb. 12. 16 What prophaaenefi is it then to fay, as 
worldlings ibr^ri and/rvrrdo, Tbi fdthfjhn ofmyflfigfid 
fanfie for a thfie^ if bftttf tbgn G»d and tbi Jayti «/ UtJtven t4 
gif iterniiy. 

5. It tf dfin ifUttrifi^md not only of Pdfiin h and there- 
fore it poflefieth the very fXr^i^rand Ltfin^ wMchis the prin- 
cipal (acuity of the foul^and that whtchGod moft refetvetb for 
himfelf. No aHusl CtAy whichis but iitt4c /m^ is (b h«inMt 

and 



* I • ■ 1. '^^'T- ■ lira 



Tbe Life^f Faitk. /^^j 

an jl mortal^ u that which is mp/f bvtd. Bccaufi; thcfe do moll 
cxcladc the Lwt of God. Some other (Irs may do more hurt 
to ocherti but this is woift to the fmnir himfclf. We jaftty 
piety poor Heathenifii Idolaters, and pra^r for their conyerfion 
(*and I would we did it more.} Bat do not yoa not think 
that]our hypocrite- worldling do bve their ricttSy and their 
bonovrs and pUgfuns^ better than the poor Heathens bve their 
Ijiolsi Tbiy how the kpii to % creature, tnd^^y entertain it 
' in your heart. 

4* It is a fm oldtBhiTMihM and centtivann^ whxh is muc^ 
woift than a furprize by a (udden temptation. You ^Ut how 
you may compift your voluptuous, covetous tnd ambitious 
ends : Therefore it is a fin that ftandeth at the furthcft di« 
fiance from RtffmtMTr, andia both vohmtsryy and a fettbd 
k^bit. 

5. It is tcpf^imtod fin. Men he not alwaia iying^ '^outth 
they be never To^eat lyaui Bor alppoies fteali/ig/if tbcy te 
tfat moft notorious thieves » nor aWaies fwearing, if they be 
du profancft Cwe vers. But a tPirldly mind is mUb^mUs woirldljr : 
He ia idiMies committing his Idolatry with the world, and 
Winsirs^enytnglusLovetp God. 

' 6. It is not only a tin about the meahs to a right en^fas mif^ 
cliolen waiesbfRdigionmay be) but it is a Ifia agiiinft th 
End i^ fitff and a mifchufing of a fal(e pernicious Enii. And 
to it is the perverting^ not only of one particular aftion, but 
even of the bent and courie of mens lives: Aqd con&queiitlf 
a mif-fpendingalltheuttme, 

7. It is a pcrver Ang of G^dsertdtures^to a u(e cleatt con« 
Irary to that which they are given us for » and an unthankful 
turning of all his gifts afiainft himialf. Re gave us his creatures 
tokad ustohim, and by tir/r lovtlinep ioQktwbk greyer 
IgvilimtfSf and to tafte in their fvectnefs* the great^ fweetneff 
c^his lpve« And will yx>tt.u& theai^to tarn your ^/Icdioh^ 
frmbimf '....''.•*.' '^ ' '* 

S. It it zgregt dAsfiMof tbi faiUt felf^' to AM thafnobfe' 
with nothing bu€ dirt and finoal^,. which wai made to 
know and love its Qod. ^ * 

' 9. It ia an rrrtfTfMiW vice^ ijui iig;^ 
^iM^f the ufeen things which fiiould uke fij^thcToutV bu^ 

KMr aUb 



7p The Life of Faitb, 



^tfm 



alfo a fottUb inconru!efatene&, of the vanity and irevtiy of the 
tbingi bclovr. It is ttt.unmAnHing ourfelvci, uid hiring oat 
qui reafbtt to be aieivant to our fleflily luftf. 

10. Lift! J, Wa'tfrtg?ant multiply'tMgfxa i which bringeth 
forth abundance moic ; tbtltvttf mmtyU xht rtet^g^tvil, 

1 Tim. 6. 9, lO. Therefore 

Dirtft. 5- l-tt tht wifchiev.nt efcBi tf thkfih, h fiU »*- 
fr<»(Wr«yM, Asfotinftincc. 

I. ft kftptti tht ieartfirMnge t» Godand Htavttt. The Love 
of God and oC.fhe .world are contrary, i Jthn 2,1%. 6C3. 17 
iMtfiA,^; So iJ an caifhly and a heavenly conveifation, Phit. 
a 18, ip, aa. And the liying up a treattire in tkntu and' 
qponJE-rtk, Afcc«*.6. 19, 20, 21. And the living after the 
flcQj, and after the Spirit, Kam. 8 . i , 5 , 5, 1 3. Ye annot poG- 
fibly ferve God andMtmnaoninor fra*chwo coMrary waits at 
QDce i w)t.haTe two wnjrary fcli<;itiM,till you have two h«rfs. 
a. It Jetteth you^at innA^y v? ith Gid and holineft i bbcaH(e. 
Q/oi contcolUth and condenaneth your beloved luRs ; and be- 
caiife it is contrary io the carnal things, which liave yout hetrts; 
a. By this jneans it nttkcth men malignant MriMfM of tht 
Kodly.and perfecutors of them'v beciufr tbty are of conttarf 
minds and. waiet. . Ai thtn,. ** tha wts httttafttr thtjl^; 
tfr{tant4 fciw t*|t ir« htru apr tbeSfiriU tuen pais wm. 
Gal 4.29, The world cannot love us, bccaufe we are notof 
the world, >*« 15. 19, 2b. PH<fc, ctvttwfntfs and fnfusJhy^ 
ate the matter which the burning Eeaver lodgeth in, which 
hath <ionfumed- fo irittch of the Chatch of Chrift. 

4. It i*th^ Qn that hwh conuftii tbt facrtd Offiit of t*r 
ifinitH'i thrqugbout rooft of ihe Chriftian Churches in t"hc. 
world : And thereby icaufed both the^ Schifms and Crutbits; - 
apd the decay of ferious gbdljnefs among themj which is their 
»f efent deplorable cafe. Ignorant perfons ate like fick men m 
a Ctaver :' TPhey lay the blanie Oii thi» and that, and coiQmQa* 
\j on that which went next bcfoK'the paroxifth i ^nd fao«r 
net the truerc»ufc of the diftafe : Wt ate all tioaWed Q>« 
d)0ujd hf) to fee the many minds, the many waiesj ^heconfiJr 
-id Hate of the Chiiftian Churches, and to hear thtin cry out 
uainft etch othec. And one .laycth the blame on this prtif 
« «PW»oBwand.MOtl*ei.ori that •* But when we come to oui 

^"■' •^%- <■•>■■■'..:■ . felfcf 

.1 -» - • » 



L ^"""""^ Tht'LtfeofFdHbi 




fcUef , we (faall find thtf ir is, Xbr wnidfy mimd that ctofctb omr 
caUcnicy, Miioy well mnntfig friends of the Church do think 
how d^Oionottrible ic ts fo the Mintftry^ ro be poor tnd low, 
and conrcqacnily defpicabici and what an advantage ic is to 
their work,fo be able to relieve the poor,* and rather to oblige 
the people, than to depend uporrthtai» and to be-above t hi m, 
tathcrthan below them. JLod fuppefing the Pafton to be 
ff^ortified) holy, heavenly men, all ihii it true ) and the t^tsl of 
thefe thoughts is worthy of commendation. 0ut that which 
goodmtn intend for go^d^ hlith bcctfme the Churches btne. ^o 
ccfftato is the common faying, that Onf^n^ints zeal did poifeti 
the Church, 1)y lifting uf the PiQors of ic too high, and ocea<> 
^ Oonipg thofe contentions forgr^nJWre and f^tctin^f^ wbkh. 
'tothtsdsyfcparate theEaft and Weft. When wdlnneantng 
Piety harh adorned the cifficc with tPtaUb and f^n9mr^ it h as 
true as thtt the Sun (hineth, thft the moH frmd^- ^mbitmu$^ 
wfcrlify men, willbd the moftiti'diiw fitkfr$ of that bffite ^ 
and will makeittheirf/sf, and f r^df, and hjhff^ how by. 
fpienJs^Mio^nvanCis^mdmliSy tp attain thair ends &. i^id 
ufually ibf tbgffrekf fhst findt when in thc.mean tkne the 
goilly mortified humble man, will not do To > but wit fiervc 
GoA in the ftacc to which he is clearly called : And confiriqiMie* 
ly, exespt ic be under the Gavernmcnt of an admirably wife 
and holy Ruler, a p^irtby fifitt in Tucbal^^j/rAy fhtmiy will 
i^c Mfifigul0r tbmg^ and a r^riry of the age^ whilA m^rldly mtn^ 
Whofe hearts are ibn^ttc J with that which is utteily contrary 
to holtncG, and contrary to' the very ends and work of their 
own office, will be the i9i<ff that miiftfic in^M^/r/ Chairs chat 
snuf) have thedoing and ruling of tht work which their hearts 
arc. fee againO. And how ic will ffi with the Church of 
Chrift, when the GbTpel isfo be|^eM||kd,and Pre^eb^schifen^ 
and Gfdlintfs ptm^ied by the fecret emmiei of ic i and whoi 
ambiti w, flefily^ wnldly men, are they that muO core the peo- 
ples Touls f under: Cbrtfl) of the /#vf of the Ae(b, and *fha 
world, it were eafie to p logpofticate frpm the Cjntfis^ if the 
Chriflian world could not tell by xhitiffiQu To that, except by 

the m^ndnfuLFkty •/ Prinas—^ <bcr«. is lio vifibie way 

in the eye ofreafbn, to recover the miferable Churches, but h 
retrivttbtfaftpral Officf intofucb ^fiiUe, M$tb0$ it m^if bt m$ 

Kkk a . >iiJt t 



, ■■■■■ ^Tl ^"g 

^^^ The Life of fwM. 



bait t0 ,4 w§rldly mimi^ ham^fbi^tfirnlMHdckifmfurtfy ufm 
biiivtnly 0ce9Unt$ : And tbem cbc riikn the Ptftors ire^ the 
httut V whenrfaey trc the Son« alNMn^ whole PUfybrmgrtk 
whh them their bpnaim^ tni their tpeahk^ toTerve 6od end his 
Chttffdi with, and they ionot fi^i it tkm to be tbtir end or 
inikictmmt t^ the work : Bat inAiid of iiiTitations or encoa* 
fsgcmcnts to ftUk tttd tgrnal minds ^ there mty be 9nfy f$ much 
fts miy tut diitr or <irif e ^mm^ eendidttet from the ftcred 
fondHoa. 

|. IVarUHintfi is a lift, which makethtbc Ifwd ^iiodum^ 

ff^M^\Azt.i^. 22. John t X. 43. Czrk. 3)« $!• ^itpoAffiog 

the heart, and refifiing that Gofpcl which woald extirpate ir. 

A. It hinderetfa Pmyrr, bf cdtfapthg nenadefirct, andbf 

imrttding worldly (houghtf. 

7, It bindtreth all hofy Methistim^ by torfting both the 
heart and thought! another way. 

""8. It drieth m all hthvcoty ftofitible C^t^trmci^ whilft 
the world 4of h fill both mini and mbuth. 

p. It is a gvett ptolaner of the Ltrds V^, diHtaiSKag mens 
ninda^iand aHttiiiing them from God. ^ 

10. It is a mardcrouk enenty of Love to one aaotbrr • Alt 
worUly men bciag fo mach for ihcmrelvei , that thry tte ftl- 
dom hearty friends to any other. 

1 u Yea it mitielh nnn faHe and unrighteous in thrir deal- 
ing^: There being tio trtift to be put in a worldly nottu any 
further than you are (lire you fuir his iniercft. 

12. It is the great ctuft of difcotd and divifions in the 
world! It fctreth Familiei^ Neighbours and Kingdoms toge- 
ther by the ears % and fetfcth the Nations of the earth in 

^ Uoody Wjffs^ to the Cakimtf y and deAruftinti of each other. 

13. It eaurtth' chatting^ flealing, robbing, oppreffions^ 
cruelties, lying, fclfe-wivnefling, perjury, murders, and maiy 
fttch other fins. 

14. Itnaaketiimenunfittofuffvr forChtift, becaufe they 
biw the world above htm : and confiquently it makcth them 
es ApoAatesto fmkkt hitn in a time of tryal 

15. tt i^ a great derourcr ofprecious tirtie : That (hort Hfe 
which ftiould be fpent m preparing for eternity, is almoft all 
fpent iti drudging fot the w<n:ld. 

i& Laftly,. 



■' 



—^-"—^ — ■- -I-, ( 1 1 - • - r I - 



Tba Life #/ F4i*h. 44; 



■^M 



i^. Laftly^ It grcttlf unfitrcfh mco to die $ and makcth 
them loth to leave the world : And no wonder when there it 
no ente(|ainment for worldlings, in any better place here« 
after. 

Dire^. 6. If you t^ould hi favid from the world, ^d th 
[nam of frofierity^ forcftt dtAtb^ ^nd judg: of tbt world as it 
will Mpfigr and ufcyou S the hft. Drcanrj not of long life ; He 
that looks to ftay but a little while in the world, wiH be the 
kC$ carfful of his provifions in if. A little will fei vc for a litilc 
tJme. The grave is a fufficient difgrace to all the vanities on 
earthy though fhere muft be more to raife the heart t^ 
Heaven. 

DireA« 7. MiTtifietheflilh^andyou^erccmetbcWifUCmt 
the thiifly difeafc, and you will need none of the -worldltnga 
waies to fatssfie it. When the fleih is mattered, there it no 
uCt(ot flinty, or fUrfurts^ or bonoufs^ to fatisfic its lufls ; Your 
daily bread to fit you for your work, will then fuffice. 

Dired. 8. Buoitis tbt lipely belief of fnMtfs Ghry, andtbt 
Lhh ^ GodfttvMlukg in tbz f^uly tbtU mfi tPerK. ^*« ^f^** No- 
thing bek>w a Mie ofFiiitib, and a ibe^Ms/^ Iff ryiirf and cawf r- 
prisn, and the Love of God, will evtr well cure tfmfial tife^ 
ud an earthly mind and converfatioo, and t4K love of the^ 
woild. 

Dircd. 9. Turn away from tbt hait : defin mt to bavoyour 
•ftate^yowtdweVing^&c. too fUapngto your fitp9 andfancy. Re- 
member that it killeth by f^jfing^ rather than by (eeming M* 
iovely and di^l^fing. 

Dire^. 10. Turn Sat am tai^ifialions toworlJlinofi ^g^infl' 
timftlf. When he tempteth you to eovetoufntfi, give more ta 
the poor than elfe you Mrould have done. When he tempteth ^ 
jo^tofridiandamkitiony let your converfation (hew more 
averCition to pride than you did before. If he tempt you to 
w*fte your time in ft.ftly vanities, or fports, work lmde«]Ut 
your calling, and Tpend mote time in better thitigt » and tiiut^ 
try to weary out the tempter. 

Dired^. 11. Ta^f bud gf tbe Hypocrittt difigmi, wbhb U 
to unite Religion and worldlinefs^ and $0 reconcile God and 
Mammon » and Co ftcure the fl.(h and iu profperity here, 
and yet toftve the foul hereafter. Foe all fuch hopes are 
meertrcccits^. " Kkk 3. DireO^ia^ 



44./: Tke Life pf rsitk 



Uir.ct %z. ImfTovtywrffvf^fftfjxoiu frofif ends. De* 
vote all entirely and abrolutcfy to Gk)(l » and lb it vrfll b: 
fived from lo(s, and you from deceit and condemoatioii. 



CHAP. XV. 

H01P to he fyw in ffirh. And t *»ir t$ efcsfe the fride jf fref- 

ferity.' 

T Hough no flam is faved or condemned for being eirher 
ficbotpoor\ yet it is not fir nothing that Chili) hitli Co 
often fct before us the dangn of the fich^ and the extraordina- 
ry i^fjicuhj of their faliration : And that he began his Semnon, 
Mrft.j. 3. vix^^Blrffid aretbi foot in ffittt^ fcrtbeirs is tie 
Kingdom of-Heavin. The fenfe of which words, is not as is 
commonly imagined, J^Bleffed^retbey$bat find tbtif winirf 
grscer^ For I : So may a dd'pairing perfon. 2. The text com- 
paitd with Ltrl;; 16. where iimpiy the f9or tni tiebztc <fp- 
pofed, doth plainly ihewanofhei^ fenfe i agreeing with the 
ufual do6trin#of Chrtft. And whereas Expositors doubt irhe- 
rhcr Chrift fpake that Sermon to his Diiciples, or ro the my I* 
litude, the text maketh it plain, that he fpake it to both, tix. 
that he cjrVe^ his Vifcifles to him, and as it were pointed the 
finger ^t them, and made them his text on which he preach- 
ed to the multitude h and the fenfe is contained in thefe Pro* 
pofitions i as if he had (aid \^See you theft fjhtftrs of me: T»» 
takf themU be contemptibh 9runbgffy^ becaufe they art foofk 
4he n^irld '9 but I teSym^ i. That poverty mMkstbnst Betievef^ 
miferdle ? a. YtM tbeyitrt tbt truly blifftd men^ becsufe tbeyfhtt 
tsuttbtbravinlyricbe/ : 3. And tbt evidenct of their rigbttt 
thgt^ isy that tbty are per in fpirit^ that i$^ their beans 4r« 
fuHfd to a Ux» tftatt^ tind are famed from the defiruQive vicet tf 
ri^es and prof per ity^ 4 And their eutmard favtrty is b^ter 
fuiUdsndcondiicihletotbkdelivcranee^ and tbm poverty •//pi* 
rifj than afiate oftPtaltb and pro/perity ar.] All thefe four f 10- 
pofitions are the true meaning oi the texr. 

That we may fee here what is the (pecial w^rk of Faith, we 
n^a(t know which are thefpecial fins of jrr£^(j»erjry, which f ichcs 

and 






Ti9 Life afFsUb. 447 

and honottis o^c<ifion in the world. :And though the ApoHle 
UH us, 1 Tim, 6* lo. that the U»0 0/ ni§Hty is the rxt pf, ^U 
tvil^ I will confiae my difcourfe to (hat narrower compafs; in 
the enumeration of the (int oiS^dm^xn Ez\ 1 6.49. PKWE^ 
rvLNESS cfbiead, IDLENESS: And of thcfe bat brief* 
ly, bccaufe I havpfpokcn mote largely of them elfewhcrc ('m 
coy Chiifiian Dircdkoiy.) 

And fiiA of the Fridi of the rich and profpcrous. 

PKWE is i fin of fodeep radicttion, and To powcifai in 
the hearts of carnal men, that it will take advantage of any 
SOndittoa, bat Riches sndFu/ftrity arc its ooolt mtablc advan- 
tage. As the boat tifcth with the water \ Co do fuch heuta 
flic with their cgates^ Therefore fnth the ApoAle, i Tint. 
6. 17. Cbargi tbiricb tbgt they he nor high minitd. Higb^ 
miniidmfi is the (iq that yon arc firft here to avoid. In order 
whereuntoKballgivtyoMiOOwbut theft thsce general Di« 
(cftionsi 

. DireA. |« Objtrvt tbt mtuks or csvcn sf Higb^rnhdedrnfi 
cr Pridt^ Ufi U reign inym imkimPH* For it hath many covers^ 
^y which it is cofKcakedfroai the foob that areinfcAed, if not 
undone and milcrable by if. 

ForanAancf: &• Some think that- they arc not PrW, •be- 
anie that tib^irf^'rf^iMfirsriibsvil^Mr $ia all rikr tflimstim 
wpbicb tbeybdw^ tbemfelves. And he that thinkcthof him- 
(elfbat as h^.resVy is^ being in the lighr, is^not tobe accountcA 
ppad. 

But remember that the firft aft of Pride is the OTCCvalaing 
olour Telves :. Andlie that is- once guilty of this firft aft, will . 
jiiflifiehia^felf both in if , and all that follow. Sj that Fridi is* ^ 
aiin which blindeth the undcrfianding, and dcfendeth it (elf 
by it i^lf, and powerfully kcepcth off repentance. When oncA 
aman luth cntertainedl a conceit, that he is mferotbetur 
than indeed he is, he then thioketh that all his thoughts, ani 
words, and anions, whick ate of^chat %rjfication, are afi, 
and i*ober» becauG: the thing, is To indeed. And for a man to 
deny Gods graces, pr gifts, and make himfelf feem worfe thaa 
l^e is, if not true humility, but diflitnalation or ingrati- 
tude. 

fiat |icf ciR you haare great cattle to br vcry^carcfuL, UA yo ji 



448 The Life <f Fdit/k. 



(houM f>rove miftikcn; Therefore i. Judge not of yoar 
felm by the by u of leiflove \ bit, if it be poffiblr, by by 
partitlity, tnd j udge of your (el vet as you do by others, Aipon 
the hkeci^cDCCs. 2. Hcirkenwhtt oi^rirfven fudge of you, 
who uiiimfefiial Md mfe^ wndttc mttym^ «n4 through! f 
■cquiinted with your lives. It's fog^ they may think ber- 
ter Of worfe of you than you are ; but if riicy jadge ir#r/f of 
you^thati youdoof yourfelveijitihould Hop your confidence, 
tnd roake you the more fafpicious, and carebl to try left you 
fhouldbenaiftaken. * 

a. And f cmcinbar tUb that you tie obliged to tgregttr 
modify in judging cf your own vertuei, tnd to t greater /rvr- 
rify in judging of your own fiv/ri^than of othet mens » though 
yott muft not mtfuty erre about y^m fdvn^ or mqr tthttt^ yet 
you arte not bound to fearch out the truth about the Crafts of 
another, as yoiu are abont ydut own. .We are eommandcd to 
p9f€f $ni smiter in h^nonr^ Rom. lo. 2i. And virf 3. F§r 
Ijif^ thrtuglff^ffrdct given t^mt^ U tvery mm thet is gmcng 
y^u^ not to think, ofhimfdf more bigifyy tiemketmgiit^tbki^:^ 
hitioikink,fihnly^ itecerding at G^ k^fk Jk^ >f^ ^^ 
the meafure of Fehb. 

^ Andtherctotk for Prli#*t9, ti# KtfultiUiem ^ enr Rf/i- 
ghm^ rrofeffioH &r P^ntf, whseh will feetn to bedRgraced b^^ 
us, if we fceiti not to be (bmewhat' better than we are. If wc 
fl)Ould not hide or extcnnatt our fimlfs, and bt out our gracet 
and parts to the full, we (hould be a dijhonour to Chrift, and ta 
his fcr^ants, and hisctufe; 

But remember t. That the way by which God h^th ap* 
pointed you to honour him, is, by being geody and Rjmg mit^ 
and not by fHmhtg to hcgoid^ when you are not, or fermmg 
better than you are : The God of Truth, who fatteth Hypo^ 
ciifie, ha;h nor choien lyitig and hypocrifietolie thetneans by^ 
which we muft (ttk his honour. It is damnable to feek to glo- 
rifie him by a lyc, Rfur. 3. 7-8. We muft indeed caule^irf /^it 
fo to Jhine befjfe mon thg» tbey may fa tnr good w#rj(r, 
mulglofifk our bievenfy fafbtt, Mat. 5.16. Bat it is the light 
efSinctrity and good ^orkfy and not of a diffimbkd Profeffion 
that mufl fo (hine* 

2. And the Gonhnfi of the prettnded end doth gvettif 

aggravate 



Th* Lift TtfFiOtk. ^4 J 

aggfinte the ctiou : As if the honour of Gi»d and* oar RcfK 
gion mafiJle ophcM, byfodcrilifii a means «$ proud Hf|kK 
criGe. 

|. And, though it %eYf ae,^ that a nan h nor ift^prudctMy 
wichoof juft eauit, to open his ftnt-btforc the world, when it ' 
. isltketound tothetnfaff oTRciigton, aniN6y wtj t6 do 
more hurt than good : yet it is as true, thit when thercis no 
fuch impediment, truetepenfancctsforwirdtoconfefs^.and 
when the faufc is dffe»wred^ defending tnd;cKftnt|arNigit, is 
then thcgreatcft diflionoar ro Religion, f As if you would fa** 
thcr itldn Chrtft, and make men beheve that he wtll/ulhftc 
or cxreauare (in as you doO kx}A then it is a free fdf-absftng 
confeSon, and taking a)l the (htUK to your fcWes f with fu* 
turcTCfbrmitioD) which it the reparation which you muft 
make of the honour.of Religion, For what greater difhonour 
can be caft npon Religion, thsn to malic itfctm a friend to 
fin > . Or what gteatrr honour can be gwen it, than to rrp^< . 
Ant it as it is, as an enemy toaUevili aad to take the Uame* 
as is due, unto your leWes ? 

jr Another cloak for Prf^f, is xhtKifutdtiM^our ^ficcs^ 
dignkits 4t$dfU€n. We muA live according to outrank and 
qualiiy; All men muft not live alike. The grandeur ofRutera 
mutt be msintained, or eUe the Magillracy will faH into: con- 
timpr. The P«ftors Office muft not by a mean eftate, and 
low deportment, be cxpoftd to the peoples (corn. And Co 
abundance ofthemoft ambitious ptadiccs, and hateful enor-* 
maics of the prond, muA be vailed by rhcfr fairpictencei. 
Kitmfw. I. We grant you that the ibMsi^r of Afr^ijlrtftrrmiift 
bekcpt upbyaconveniant grMdinr\ and chat a competent 
diftMHCi is neceffiry to a dui ftvtuact : But G^odmfi is as ne* 
ceflary sn ingredient in G^vemmenr, as Greatnefs • is ^ and to 
bt pest in Wifdom MdG^^dncfs^ is t4ie principii Gj^tmfi: 
AniGo$dHifi H LwiMgt ind^iumbk, and condefccndiliP^ and 
fusteth all deportmenis to she cooimon g9$d, which is the end 
of Government. See then ^hst you keep tip no other b^id^i^ 
but that which really tendath'to the fwctfs of your en«ba« 
vours, in order to ihec&mmmgc$d. * 

a. And look il<b to your hctrts, 4eftit be your ^i» ise^iiU- 
tm wMch foa jiiMleei imcad, wbite;yoa thus pretend the 

LU hpnoui 



Jjo :" Thti^t^rf FMiUu 



mmi 



M^MHp*i^n^"!T~««ai^ 



' >3"- 



hbndwr of yOBur oftoc^ Foe tfaM « m Mintiy Cf kk.ot fvuie. 
TpdiiEbfiWf jbis» will ycy^.yoiH; Aiv^ thcfc Q? ellfQiis . 
fbUowittg) 

^4 dvy ftck fWtor did yga fakihctt^ dUd :fh^ plajoc orcd.. 
yos, or didyoumed the pUc^ M£ptftd)sJhi|Oiig|K yoa in, yoo . 
hamrmafetofcn, kftii ^vcm y^Hi Wheliyoii att tbcte f>- 
. Qgtft. a; MSft^^«^MatheplKc<tfhoaoiir thai you are 
in? Do yoafiifciy C9:4o tlhhe.gDod y0u<iii» ati4.t<v mtbcr 
mai happy l|y.yM|:<. QQMfni&Q|t f ^^ is^hisi the labour of 
|Oaf liyct?^ ificb^ W4iii|iy hopptbHthe m^Mr is fuiCfii to^ 
tlomnd*' . ftato&yoid^ no fuch rhing^you fmrt^ bo fiisk ntd : 
Ap4 if yoivbaTf ic» /irrb fud;, yoQ dobu diil^bky iD|»cteiidr . 
SB^tlftt your grapdeur is ulc4 h|it as a ^wfj^i t<hth%|«»4. 
which snXif you never fr^k* . It is rboi your m^ exaltatioa i 
that yautaiBh^t^ mdit is your-fridfiChai piayob alLy^Htp 

gWiac. 

QjicA* *3« A^eyonmptfoflii^cc^iid^gricvfd^whcp yoiii 
aM crofl and hiodcf ed in ^ciir£^ai,-o^whcti:ye^ft«tcraftaisdt 

QuDcfli 4c. Arc yoBwcUcGtfMentcd that another ikouldbave* 
youriVB(0i;»4nd prtfei npenfi if God an^thcf^vrri^giiFnB^:' 
fo difp^fccf (t, 4 btir, it ^. one that it Jikt'todoa^re]Beod 
thaayoui^ 

By theCr QjDflien$ yott may ^JMckly/ciL ifyou.ttc B?UIii»g» 
ar^^er yeui grandf^ur be dcliKd. by^yoyfiprid^pfor Uf-a^ 
vancepieiu, ot by Oiri(^a^(|irudeDCC » dog od. • 

^ A«4 1 moft tclt yoU| tliai: tktm - i» ^abwutaiict <jf diK* 
raMwe-bttwiitf the ctft of, thcOrtf Mfgjfllr^iM^ aadtthe Fj^r>. 
of the Church in (Nt« f^^H^^A^ muft have ntof c fr^r and 
/IMif ; ^u t PiAory iwft gpvvm by Lr^litiaiid Ler^ ; WJien lus. 
4po01ei.flroTe for fttpcrioiity, Chrift lcft«decifioQ of the 
cmU€#rfie fi>s th^iit&of all fotlowiflg ages. It it the^eturmrfl 
«f; the mrld^ and the mr$iffhig 4 tke flijh^ and frf-dngil^ 
diatFiAorthive to U^cb tb^fi^^ apd wichaH to/rd^ dti$t^ 
Bm^lfil^fv •' And wiH, not their aBNi n^mflf. farther the. 
focccfi of their Dotibine } The r«rcKMPr<hac b Eaftor muf^ 
iMot to J>e/rBr «f as qqc ihM can A hutt(f^t tU ^ HT- 
«k«r#ir4/frcAi%pmper coriliftil^ipil^^ but. iili to . 

be 



<7ieit^tfPta0i 4)1 



i*»<«i 



Mtmli^ andhitb fct Jiishnfft m higher thiqgi : bnk^m <m 

tltetcfcrehc imiftlioth U ud f^m. A P^r wili^lii^ttbe 

ibonc&dkfpiicd, iff helook tte chiC9ifflMMiUirii^ji|i^, 

>«rhtoh ii^ftcinly fof ia^M«giftfftCe^ If ^hc>htrf ««fiiiv«d in 

>hirhaiifi, ii'i ihc» way tafae bit^ : tif he h»c:tf«tt iihtt^Me; 

.^bottgh he faairc chev cfatihiqg of e flieep. . Wkeii oqk Oiiriites See Dr. 
cgjiveftheffctfonofChiiftshiimilMUop, lbo|[cr#f, chetifhth^d ^^^flfcc 
.fveichcdttp heavenly -iBiodcdAefi> fiilf^^deof 4)/ md iqoiti&i* ^j^^^^* 
cioOyaodhad him(elf liftfdl in pomp and fakkfiy theipeoptc chiTp^ 
wottldTQOt htf c ic^dkd hiiiwoids : And IWclyche bmnif^ 
^Saa haUdihin fbme meifiiffe as to alb his MiiiifteEff* Ageiny^ I 
^ fay,' that if c tcr the Cbut cb be uoif cafaU y aifonned, .^ ^n^ 
^ofalt)dke»ii)i(8^t>j|Iy efleoaaaeed.mtb •rc#jp^/)fpwr|:^ /<o ^ 
>hcc|>}th6 Aiflofi ffom dt^niimx^ mMfhMSmgMmn i^;^^^ 

:>aiii(ln06bc mide a hnii of smbitim^ cewwiifnep. nfiith .'abuX 
. mutt be jlri^tof chat4fvihu^ auhes itMrAiif de/irj^/r .totesc^nul 
mind. Ocba wife vrc mufl eaipcA^ ^hstexsepc Mthan^ennoif 
-are very holy, the Cbtttdite»bc ^ai^fatf^i^ 
tamga4)^4Btn 9 r •nwho'wiU'da -it <acmidime*to efabr fmmis:^.Md 
^i$iMr:4t. . All th^' woiU MHntoTuiAvAMheiattfin^thi^l 
4vbkh^4s>^ BMmr$r0nd wPiHUfk*^}ki*t:0n4Aily,. fiii^iMA 
. gma$9fi*iHdyfi/yfy4bc'mt9lJiyytbsi is^ tbe^^m^tfi of me^s^imilt 
*fyiki^l^S4tenfyrmnifii4fei^^ ^ndthsy th^ (cch iktii iiTu- 
' aVy .find vAod-i(>^bile:ihG.hmiMe,i holy pu&n O^yeth'Jhllhe 
-isisalUd^ and 4beicpKi:iA<M]^;wQddly^ «vhohavc thcukauisft 
appetite, ufc all jtbeir art andfrittds to rife, .she^copcluiiQn is 
t Mt Cmc as4Ui,.Md^athhnCftib..piiiy|d.i^r-^ «rt>hil . cxptriiac^ 
•nknoftijoo^yeais. * . . >; 

r^ fAnothes of Piidcs ..pretencei UJ^tanfyy and xhc avoi^ 
^ w% oftepffoaeb and (com : > If Jircliwnpt aihighai others, 4re 
(ball Jbe '^gfided im €Mmtffd\ nt lho(|g|bt to bc^i (bsdid» 
-hcggirly.tobffe. 

A,nf0. I.. Tbii ie ooe^f tho ^gns andcffc^^oC PcidCi that 

* it aaketbe p^Mfi^ matnpj^htf mut^thtugbts tf^juu^ than 

I yotMHH^t to malie :. It^Bmnotbearcwtcffytiaiid Co>n (aea- 

iUy^ifaMf/fQicafkdo: «Too carefulariudti^of^conia^pt, is 

ihepnipeMMffcoCPxidt^ 9. .1tis<pmud^^^ir^^»l^ 

Lll a noe 



:4f2 .7U iLifr ^^Fidih. 



not be coQteoipettOtts' of yovr fuft fcputaiioD^ Mi ilio rhtr 
YoQffmftobf bf my e^flcAi 4iflfeA€d finguUtiry, ot by any 
pirtAic^ whidi ts indcti uiicofkely« mako yotr Icbtsthe (cam 
of ochtis. 'fiiH if is at true that you cnuft niit <Ie6ct^ftbi^«r 
eftimttion than it really yoor due \ nor yet be 4vef fjicium 
fbi that frhteh ts your due indeed * nor onift you follow the 
proud iaany thing which is contrary to tcue h<taiiIity»Af tbe 
Keeping of their good report, nof go above your rank to avoid 
conrcmpt. j. Aod forgier not whofe good word it iaxhat you 
(bould efpcctaUy regard : Your trucfi hoitbar it m the cftaem 
of God, and all good men, and not in the opinion or piaiica of 
the proud. They that ire addiAcd to t^is vice fhefofeivea^ 
- perhaps may deride thofe (hat go below them (and yet tlMty 
will more#ffvy Ihoic that go above them : ) Bat the kumbU 
will think much ktter of you for being htmhU^ nd nothing 
* can make yon vitcr in their eyes than tndclf vou were hmnbU 
your lelvef) you would prefer your hqi^ut with humblc,wife 
and (bber per<bns^ aoovi the. opinions of the pieud^ wbs 
know not good from evil. 

^.Another cloak of Pride il (ifimms$iy€ and d^rMir/Huni- 
Itty: When we have heard and read much agtmft FfklMiv' can 
fpeakCor prrach)8gainfl it,as (reclyiandfltaently^wil vchcnsant- 
ly^and pfioving^y^M apy othefS vud ttvall aotnpiny »d confe* 
ren<Qp ^nifie our diflike of it \ when We arc much in diflwad* 
ing others from it, and in extolling humility^ and lowlioefi of 
mind i this doth not only derive otherl, biMt very often the 
fpeiker himielf i apd makes him thm^ (hat he hath qo great 
degree pf f ride. , / i. > 

But fpfemlatim^ind^pini^^ %vA4Mt^y%t9 one things «nd a 
rntH^e4tr$ify humtle pul is another thing. If all this whik yoQ 
arc as gre ^» «nd mft^ and g^ad in your ewn efteem^ and make 
as great a matter of ntens opinion of youi as otheii do due 
^ fpeak lefi againft Pri^Te, your (peeches aiul ^ reaching lervc 
but to condenan your fclves., Ic^ as e$fie to talk againiBfiQVt^ 
coufiiefs, gluttony, and'other (ms» whiUfthcthatcondemoeth 
them, continuech in them, and conderaneth^himfelfw Talking 
againft an ennqr , obtatneth no vMotyi and talking agtinft 
fin, may figntfia what you have Ummei f fffft ^ peihap^ ««hat 
difltkf you ban to that fin at a djftmfi^ trnif^ fjfnie^ oa sjs 



*:■•"• 



wcf c well for l^rei^hcn^ if it were ts cafic oj^cpjnjpQp (iCvf^on- ' 

qufi^fin, as to preach agtinfl it : But alts it ii DOtio. 

6, AoDthcr cloak tXTriit ii, J%f f re/bicr •/ n r^4/ ;4^rJ4(< 
humiluy^ togttbiT wkb mh 9uttPardhmhle garb. A man ma J, hp \ 

really bumble infomt^ yea in m^My tefpedfs, an<i, yet bt ex* | 

ceeding proud in other t : He may be vile in nil own ey cs,^ be* < 

dafchc 11 confcious of manygieat and odiouf (Ins; and be* 
caufc ha kno wc th that fin ii a thing odious to God^and all that 
will be favcd^muft be humbled for it| and bcginCtiitiiinqW'- 
cth that his body if eat th, and mufi f eturn by death to filth 
and duA : And he may go' in toidid poor apparel i and fuch 
oiay have a humble tone and manneir of, fpeech t and per hapa 
(jpeak lb fclf-abafiRgly, as if there were none To lowly as they : 
And yet chcy may be exceeding pr6ud of their fuppofed^ wi/- 
dom, otfptritvdl HtideffianJitig, and of a luppofcd extraordi- 
nary 'meafure oSboUnifi^ or revelatUms, or iHttrejl ht Qid^ or. of 
this humility it feif : Yea thdr common natural ptidi npa^ nor* 
be taken down, though there be frequent cxprctjions '6f great 
humiliation.. 

And if th^ prqudcft Gallants can, with theiriirr at your 
fodt^ profcrs rhcmfelves your bumbtt ftrviints^ why tnay not 
Re/igiowfrWr go fi$ far?' ' n^ - ^. ^ -. 

And note her^ that th's KftigUm Tride^ Is of i higher and 
more aggravatied flrein than the othcjr : r. Becaufc ' it ii conni- 
mitted againfi more humbling means. 2. Becaufc it is a (in . 
agatnft more knowtedge. }, B caufeit is accompinied with 
the profedion of Humility »and To is aggravated by. mbre hypo* 
aifie. 4. Becauie it is an abufc of more exccTl^ht things ; It 
is more odipustq turn the pretence of wifdom, revelations, 
humility, gbdiinefi) good works, tec. into pride, than to be 
proud aschildren are of their Jfne cloatbt » or as addle* brained 
wptncnarcoftheirprfr/^nirjfi. ^. Becaufc it mod pdioufly . 
fathereth it fcIf in <Jod[ as if it were but the grateful inagnify- 
/mgofhjs graces:' To put Go(Is ^^me^ntp the.^o^ifts of 
'Pride, and Ayi Itb^nik^thtf^Utd^ tbgf lamnotdsitbcf mn^ 
n^Y ds tbif PuhlifgH (Liikg 18^. 1 1.) To iay, Qod hath revealed 
ntoretoincthantpyouy.ot hath made me more holy and 
; (piritutlj^b^i you^Jp, 6$* V ^^^d hy thy fdf , come not ucir 

' " Lil 3 w^i . 



4$4 tie Lift iff FHiik 



m > 



m^i^lm b$lkrtbdntbi9i : This ft, whcii CxUlc lpe«keth ir, 
moA odiooi UaTphccny i to fither the fitft bom of the Devil 
,tt|K>n.G6d. 

Tbcfc arc two Tad miltnas M thii kiod ofPrUc, which aie 
now tod familiarly ^cn tnaong us. 

The one is in (be ^i(c 6f m«ny c^nvitcid Hjfocrifes^ ye« and 
DUny pifliofiii^ (ecU&Chrifiujiv who are tutghted with tht 
rcJtroucsoftb^Lordt aodl par^f diflutbcd by their puilt, or 
pilGoos, and partly take i^ to he ail honourable fign bl hamili- 
ty to coiukoui thcmfJvts ^ and therefore will fill the eats of 
M^ideii ^i(h. fad compUiDts of their fears and doubts^ and 
rmftaiui wants, as if they would hardly be kept from dcipcra- 
tion, Ac^ yet if chey knowihat. another doth believe them^ 
and chink asd Tpeak as bid of them as (hey (peak of them* 
fclvcs ». yea if he do ba< i1 ght (bcqi, arid prkCtr others before 
thcip^^tplaiqlyi^cpsova t^tmfoB any d^^raccfal Gn^ they 
fw^Il4ivitb (haiW4ath ofpiidc againQ himnaad wiU not eaii- 
Jy think or fprak well offuch a one : And thcf ioyt him beft 
thif tbinheth bcOof lhcm» and praiCcth them mofi, even When 
tbeyi|K>64irpfa.fis thpir^Ives;^ whjch (heweth that. a man 
m ay b^ really kn^Ud kk Come rf (pcdi^and ftm to bi; humbl^ 
id mora^ and yet at the heaf t be danger ouflj; proud. 

The other inftance is, in the common (eparaiing Spirit 6f 
Sefiari^nsi and in particular, in thofe called* ^^i^rr in thcie 
times {tot jig^mticsMniandedfefMriithn from Jw^ ty/r/jT-^re* 

ftrivt/«fi0r difciplimj I am /ar fromJpeakingO Their great 

pretence of iingUlarity is, to avoid and , detefl .die Friir of 

others i fbcy ^09^ ^|isnk(f/Vftfc aami£^b^s»apyi> Their gatb is 

plain i humility, and felf emptin^ft, amiffivmy^ lihint» li 

their profeQioo. And. y<t when chey ax« fo ignDrant^Uut thaf 

can fcarce fpeak ftnic i and when they underftand not the Ca- 

techiCn or CicedT. but have need td be taught which are the 

principles of ;hc OraeleiiQf Godi they think they . a^r taken 

into the^oMfeli 6f the Alnugh^ i tb^qf thiiik they abound 

in the Spirit^ and in mCiam^p tin revclaliQQS>4nd in holinc& » 

and the wi/r^ and>9/f^of.Chriaa Miiaflers and Peppk, who 

a re as far above them in knowledge and godlioefs, as the aged 

.are above a fiammcring Infiint, are proudly defpifed by thcOt 

and openly and impcnltcnt^y reviled and railed at, as ignorant 



mm 



Jpi Lifk tfF4ff$, 455 i 



fbek„ tiijl ungpdly, wpi ^y , ftlf feekiBg mcn^ imcI as rhc de- 

tcitjcisofthcpcoplc^ liid t^ Void ofthcSpirir i which:could 

never pr.oc^,^4 J9 1"^. '^^'fiH ^^^^ ^^ ^^^^.V^^^., ^? •^^. ^^^^'^^ 
their wprds and writings utter at thW d^y, wifhoiit a very 

firaige Jegretcf Pridi^ and fuch as cither m^l^'rfc nun pi^4^ or' 
if madt hy nisdnefs^ or tit tic left. 

And hcVc note alfo/ that it ,is no wonder If ^R^'jgi.^u^ P^ide 
call dciplfc t&c comminzp^UhCcofxhc vp^rld,, and bear a great 
dea}of ignpininy from the iw/g^r i becau(e the yhaye leitnt To ' 
much asTb know ihit wickcd/aien are' fools^' aiid bi(e,' and' 
their judgment is nojgfeat honotir or difbdn^u^ to any vtitWs 
s^dthatgodlvtiienohl^ are truly wife; and*their judgnicnt/ 
mpft to be rcg^rdeit And tbcrefor^ it h, iritV tfcV w whorh^ 
they think hi^ticft of themfdVa, that thify dtfirc to be* 
thoug^hthighlicllof^ tnd ft is amori^ the Re /ig/W«r that] 

Heltgi0ks]Pfnh doth fiQi'fbr honour ; even as ftacn tfiVt ate ' 
proud of their Lf4rff»f^j do hunt a^^etthe i^phixR of itir^ei' 
men^ and ctn ^e^ifc the judgcbent 6( the ukte/ti^nU imiiiK at ^ 
quite below tficij: ' V-^ - ^ . ».. - r^ .. . - v.^^ i 

I know'thitthisliftinftiAceofPfii^^^ al- 

tendant of Prcfftrity : But oft it kl I kjndof Wantonnell^' 
f hence ariOng, which is much refhtjiic^ in rdflfering time) : 
And bcine fpeaking ofthercft^ I-thbQg% not mectt6 6al$* 

it by. ' '' ' 'V :.:*;■. ..v^-. -^^ ■' 



.^ -' « -'.--f t.f* 



^. ^«> 



Dfred. II Vndeffg^f^Kcbsr^the ^rdiHoryrfHIs 4nd 
chmraBmofPridf^ tbktyou tttdjmKvtidji.Myififi'^yii^ 
whitfi y%utbiiugU you had 4iftfamytJ^ 'At this tir«ie (haVifi^ 
raidmoreofii!dfewhA*4r) f»(hiU iectte h^t thtft imrkV dT; 
pffofpcfbua frirff, and- ftew the <cixkf^ right ^Icrw^' 
hneft. / • * 

I. The high nitHdidart ft^wSid^ i4dmpcb/sddiafdur$itr 
dnd fkminter. Triey would have th^jr owo wills, In aR theit 
•rnnmsottn^ and are hardly boo^tebfabmit to ihejudg- 
meot and will of othcW. 9bijiwg ^eth^ ^dfarc agtluft tfieiir 
giatii, anyforthtr thatf ffa^ khe tbc cbmnlands df their fit- 
pcrioan : And if they are in any hope 6t reichihg it, they 
•feii^ to be the Gnvrmurs of others, thatthey iD^if ftili ftand 

^ uppcrmon, , 






\xpfamxA,kwd have their wilt in ill the mtttrt about them, 
1^ well u ia chcii own. If th<;rc be i place of P^mer and fn* 
fit mint Toid, thtfnud min is thtfarwgrdijt iKfiOam i .nd 
makcth no great qacfiion of hii fitnefi i but thinketh that he 
ii in|ured if he be put by, how worthy a man fbcrer be ^re* 
feried before binn: He (hutfi and fcoms at ioferiottrs that Oick 
at his mott (tnfui and unreafonable eocnicands » and thundcis 
out thechargt of Rebellion or Schifin againA thole that qac* 
flion his infillibilitj. or that will ftick at obeying kirn brforc 
God, and againft him • u if he had been Awn to ruk^ and 
* other men to 9^ff Ifim > and all do him wrong, who fall not 
down and worfhip not his will,at the firft intimiRon: Though 
perhaps he be but a Minifter of Chrift, who (hould be as a little 
child, and the fcrrant of all, and fliould ftoop to the feet of 
the pooicft of the flock, and flioutd receive the weak, and bear 
with their infirmifies « yet Pride will there lift up the head, 
and forget aU the humbling examples ind admonitions of 
Chrift, and wtD either leek to drdvf^ VifiifUs sfter it, if ^i^ 
m$g prvnft iMigi, AAt ao. ^o. or forget i Fet. 5 . 3, Natl^ir 
mbiing L9fds iver Gods htrUd^i^hta iXsmpUs tothtfijcl^ 

But on the contrary, the fo^r in ffirit are readier to $bij than 
nr/#, as knowii^ that fulimg rcqutreth the greater parts and 
graces i and are enclined to fhink others to be fitter for plsjcea 
€)f Teaching or Authority than themreUes(furthei than clear 
experience conftraineth them to know the contrtry : ) tor in 
honour tbty prefer other i^ inftead of ftriving to be pecferrcd be* 
foie others: They have a tra^laUc, humble, yuidmg dtfpofi- 
tion, except when they are tempted to fin! They are go^tle, 
indeafie to be entreated, Jtmay 17. andcan/ii^ir i^am- 
ftlves to one another \ yea and be their voluntarjr fubjci^s, i fet. 
^.^.Efbef.f^.zu (Yet not becoming unneccfliirily the fer« 
vantsofmcni but cbufing it rgtber when they m^y i« /^er.) 
They are as little children^ in that they expcd not rule, but to 
be ruled, Matth, 1 8. 3. They have learned to ferveomMmther 
in hve^ Gil. ^. 1 ). and take it not for Chritiian love, that^can 
do good only upon retms ofcqaalicy, ^nd cannot fioopto vo* 
lunury firvice. They can go twt) rotic with him. that com- 
pelleth them to go one; No mm more obedient when yoa 
;!K>mmand not iin. For a be a/Fcdeth not to be called hL^er^ 

Off 



1 



i f I 1M ■ I " ■ wmmmmmmtm^tm 



The Life ifPaith. 457 



Of RafcU, Of tohiTethebighcft feat ortitme (Mir.t':^. u, 
Occ^) So he hith letfnt not xofktfe bimftlf^ hut u fUgft 'ithti^s 
ffribiir pod h eHjieatm^ Rom. 15. 2. Erpeciilly if he be % 
Piftof o^the Church, though lie do by mtpccMpigiigbf^ afid 
kpi^wd g99dl^i^ keep up the if ue honour of bit callings 
yet is he the mof e tvef re to Lird it over the^^ci^ , beciufe he 
knoweth ri^^f h mvft lean examfk U tkem: And it ii not mh 
txdmfh $ffftdi^ bttt of iwlHefr^ which Cht^dUihe^ and hi 
nmft gm \ and therefof e both are joyiied n)getneir, 1 Fit. 
5. J, 5. ^ ' '• •■^- ' 

2. The Proud do make too grtsf a itfs^&^ that Bonour 
which perhaps may be their dae : They plot for it if they fct 
their hearts upon it. If they are flrghted, * or othetv prtfcrted 
before them, their countenances are cifl down, is Cam % or 
tbey are Oroobled, as HmM \ of they wfllreftnge {^HC^fflr, 
and as Joah upon AHit : Touch thtlr ht^nour, and you f ouch 
dtelr hearts t Defpife them, and you torment th^m; or male 
them your enemies. 

But the Ft$i in J^irit regard their honour, is' tHe^ do bffiet 
tnitrers of this world > t)iat is, with moderation, and faht 
ts it is cbnducible to th< honour of Religkm', or their Coan^ 
try, Or to the C:rnce and bafmefs of theii" Hvet. They w^H not 
be Prodigals of that which tficy may fe'rfc Qod by f ^d they 
win not be over-dcfirous of that wrach may%e a bait t6Fridc^ 
and a foare to their (bull, though it graAfit the fleflily fancy. 
They will fok it, as if they fought it not> and pdfllfs ir; as 
if they poflcft it not, rcmettbring how vain a thing man is, and 
hdW little bis tho^^ts^or'breath can' do, t*o make us hippy ; 
God is fo great in iiBetteyen eye. and man and worldly rani- 
ty is Cq (mall, that a. lowly mmd can fcarce hive room and 
time to regard the honour whidi is th^ ptond mans portion i 
becau(^ he is taken up with honouring his God, and tOeem*' ^ 
icg the honour wbicn confiRctfi in his approbation. 1^ ^ 

Therefore it is tolerable to hi^i, to be made tf no rebttithn^ 
to be Udcn with scppiches, to be (pit upon andf buffeted i to 
be made as the (corn ^d ofF(couring Of the world, and to 
have his name caft out as an evil doer, fo he be not an evil doer 
indeed; i Csr. ^ i j. Li^i^f 4. ai. Whatever 70U think of hiw*^ 
•r whatever you by of him, he knoweth that it is Uttic of his 

Mmoi concernmcnc; 



^ 



^^^ The Uje pf Faith. 






conccfiiment : your fa?our is not his felicity » oorarcyoo chc 
]udgc, whofc (cntoice mufl finilly decide his cauli. He 
bHmhlnb bimfdf^ and therefore can endate Co be bumhUd hf 
etb<rs. HccbufftbihtlomijlflMihmiclf^ and therefore can 
.endure to^«/oir> i. Cor. 4. ), 4^ 5. Luke 14.11. 6C18..14, 
& 14. ID. 

3. The bigb^minied^tt aOiamed.to be thought to c<me ofa 
h$f dt{c$n% \ Off that their Farenis or A^eefl^n were^^tr : Aqd 
if their Anceflors were rich and great^ that litde honour doth 
help to elevate their minds > bccaufe they want that perfonal 
worth which is .honourable indeed, they ace fain Co idom 
themfilves with thefc borrowed feathers. 

But the lowly know that if Riches prove (aeh aiiinderaQce 
.of falvatton, and fo few of the rich proporcionably are faved^ 
as Chrift hith told os, it can be no great honour to be the off* 
fpring of the rich : It is a fad kind of boaft, to fay [my 4a« 
ceftors are.liker to be in Hell than yonrs » or if any of them be 
in Heaven, chey cacne thither ^ a Camel throiigl} a needles 
eyc^^Weknow wearealljof the common earth, aacTchac 
our Hefli will all be levelled, and. our nobleft blood wiU corn to 
the common putrefaftion : We are all the feed of Hnful Adsm i 
our Father was an Amwiu^ and our Mother an Hiffite^ Ezd^ 
1 5. 3. And good men have ufed humbly to lamsnt chetr fere* 
fachers pride and wickedners,inflcad of boafting pflheir world? 
ly wealth \ as you may read, Ntb* ^. 1 6, 39. Dm. 9. 

4. Tht bi^.mindtdut afhamed to be thought f^n theov 
lelves : Becauie v^^slxb is the Idol which chey moft honour \ 
cfaey think that tc will mofk. honour chem. Btcaulc chey fee 
chat moft men admire and honoor it in che woild » therefoie 
they being of the world, do judgf as the world, and conform 
themfelves to its opiinion. Even the -fm chat is fr^md^ b 
afhamed of his povercy, and would be fain accounted rich. 

But the lowly are not aflumed to fay with Titcr^ A8s |, t. 
Silver Mdgold btiue I mm h while they have bmer riches to 
rejoyce in : They are glad, when with Tdul they can Tay, Wt 
0rif§9T^ km mJ^tng many ricb^ a Cor. 6. 1 o. They will not de* 
ny, or caft away any riches ("which God doth lend tbem^ be* 
caure as his Stewards, cheymuft be accountable for chem to 
their Ltnti. . Bac chey.take it to be no fliamc to bt likkr Chrift 

Chan 



— ' 



,■** 



Th life if FshL^ 4S9 



thao CrotfiU'^ pi hkcr his Apoftlcs (lun the Prelates and Cti« 
,dinals oi Kcmf i or to be of chofe poor chat are poor in fpirir, 
who are rich iq faith, and heiis of Heaven, Jamn 2. $ • Mattb. 
5« 3. Nor is it any dciirable honour to have our falvation fo 
moch hindered and hazarded, as the lich have* God, and Aq« 
gels, and wire men, do think nevc]^ the worfe of a good man 
tor being poor. 

"%. The i^iglr-miMiry are therefore ufually addided tofonoe 
cjcce/s in ornaments and apparel, becaufe they would be taken 
to be rich and comely funlels when (heir Piide workcthfome 
.other wayj Yea, if they be never (bmcanand poor, they 
Would Item by their clothing tobe fomewhat richer than they 
trc i or would be rich in hypociific, or outward appearance, 
except it hinder thcif relief They that wear ft ft dothrn^ 
were wont to dwell in the houfes of Kings, MauB. 11.8. but 
now they dwell in the houfes of mod Citizens, TradcTmen, 
Husbandmen t. yea of Miniflcrs themfelvcs; wives, children 
and fetvants are commonly iick at once of this difeafc: And 
though it be one^ of the lowtft and fooliQitft games, which 
Pride hath to play. > yet women, and children, and light- 
headed youths, do make.up the greater number for this vani- 
ty » while the pride of the graver wifcr fort, doth turn it fclf 
to greater things. 

out the lowly who are not afliamcd to be poor, are not 
f (hamed of poor apparel : Though they are not for unclean- 
.limJTs, nor for anaflfeded fingulariiy, for oftcntation of humi« 
lity > yet ;hcy had father go below their rank, than ab3veit, 
as takiog Pride to be a giea^er fhame and butt than poverty : 
Iftheir clothing be convenient to their health and ufe, and 
not offenlivc to others, it fLfii:cth them: and a parch, or a 
f ent, or a gaunent that is old, will not m«ke them blufh : they 
have learnt, > Pit. 3. 3. [ff^b^fe ad^rnitfgy let it ml bftbatouf^ 
wtLtd^ of fUting the bair^ cr offfiMfing of g^lJ, or ofputtiftg 
on ofapfdrft » buf tbt bidden wnn a/ ti^r U«rt, in xboC wbicb fe 
not corruftibUyeven^d meek^snd quia ffirit^ wbicb h intbi 
f^bf tfGodofgreitfri€e. 

. f . , Jhe higb minded have high thoughts of wot Idly pomp, 

and y^eidtb^ an(l gtcainefs;> and think of fuch as excel in thefc, 

.with great cfiecm anii reverence ; They bow to the masi th^ 

Mmm a ftatn 




The Lift rf 



liath the gold Ring, tnd the giy ippard, whilt they lli^t the 
brRind wifeftthttare poot : IkeyHtfs thiX:fmmrwhmth 
Lordabimith^Vril lo. }. And they think ifthcjr bt pocft 
and low thcoifclves, how brave i thing it it to be high and 
rich : And had far rather be rich than gracious, and be higher 
in the world, than to have m lowly mind. 

But the humble have learnt of Chrift to be meek and lowly^ 
Mitth. 11.2?. wd arc flift Iparning it of him more and iijore ; 
They had rather have Piulibtatt^ that Ccunlcdnttbirtgi « ft/s 
Md dungfor Cbrtfi^ and Ifornedto ghwnd snd Ufijftf vpunt^ gnd 
intviryfidtctohttunUnt^ than to b: lifcwl up witk worldly 
vanity. 1 hey know that it is hetter to be of A BumUt f^ mtb 
%ht hi^lj^ than to divide tttffrik wkh tbtffokd^ Prov- 16. 1 9, 
And at the brother of Upp dr^et f beiiig t fanAificd Believe 
that can ufc all ferOod > muft re Joyce #heh he is exthed i fo 
muft the brother of high degree, when he if made low, Jam.i, 
9, 10. They pitty a Dives in his purple tnd iiik, more thin a 
Latifm at hit gitet in rags. They wifli not too eag;erlf Ibf 
ib dangerous an exaltation, from which they ftclfo many ter- 
ribly «ft down. They much more hondarit>oor Believer, 
than a pompous finner. For fn their eyes i viltfnfm is con- 
Umnti\ hut they honour them ihii fear the Lord, Pfal. 15.4. ; 

7. The%ib-min^<^area(hamedof low employmentt: If 
thcy'bc fecn doing fuch work as is accounted bife, or pitopcr 
to poor infcriour pci font, they think they arc di(konoat«d r If 
<he proud fort of the PaflorS of the Church, hid been fent t|a 
Faultni the Apofllcs, to^ravet about the worM on foor» indvo 
preach the Gofpel in their humble fclf denying terms^ they 
would have (aid that this was an tinfuffcrable drudgery » and 
Chrift mufi have provided roorrencouraging rewards ^team- 
ing, or elfe he (hould have been no Matter of theirs^ Tea a ft*- 
yanf that is frond^ will difdain the lo weft ^ works of yonr fer- 
vice, as if it were a dtlgrace to ftoop lo tow. 

But the lowly do learn of Chrift another leflbn. He floopt 
CO waft) and wipe the (eet of his Difcipks, to teieh them what 
to do toward one another. Not as the Pope doth onw a yeat 
WiftiTohie poor mens feet, by a Scenical ceremony. {¥61 fiety 
'and Charity are both turned into iMa^ery and cercAray by 9l< 
Ian. when he would deftrov lhcm> but fcriodflv 'to IttftnA 



Kitrf 



rheLifr 0f FsHk. 4*^ 



his MiniQff s rbcmfelYei, what lowhnefs they muA ufe co- 
wixdiOBCtnothcr, andtoaUthe fl^ck. Chtid went on foot 
to preach thcGofpel, and fo did his Apoftlcs y not to oblige 
us to do fo when wcakntfs doth Caibid us \ nor to dctiy the be- 
nefit of a hoife» when we miyhave it* but to teach us th^C 
ccithef Pridt (hou'd nokt usafhatted to go on foot, Dor lazy^ 
nefs aukc it (eem tntoUerabk^ when we arc called to it. When 
Chrift would, tppi^ar in ftatt ar JtrtifdUm^ he rode upon a bor< 
fowcfj Alfs, tofulfiU fhc Propiiccy^ Z^b: ?: ff.pbolJtbyKtng 
enaeik y^Ui thi€^,ifk$l{^MHdfiffifH uf&tifin Afs\, Mitth; 215. Pmii 
refilled not f with other Prachets) to labour at the trade of 
t Tcnt-makcr^ AQi 18. )« And TifiMbjf was not «(hamed to 
bj^^ghim luad(3iakand parcbmeirts;,^) gre«t ajourner,? tim. 
4* IJ. Nothii^ii tstoidedby^he'lbwlytti t fhime, but that 
which is difplcafingrto Ood^( uiii * dtfagreetfele tdhAs Chriil^iti 
duty: ^utnoflhuiwIiichhecnitantheltfrv^cebfGbS, And 
whiiclh God. accep;tth and will te ward. ■ ' ^ 

g. 'thttbighwMMiiti^fikmtdrffb^t 
fit)yfif tV$po^ (waiJk'iMn they feettibr' tbpUtifelff ^popnla^ 
ziry ;) And. they !gr«ltly iffifft tht dtot^' ^f dofqipahy df 
ihMcb,7Mtfi'5. 4,^; Therofm S^tmthit (k^^x^itWHih 
iHohf^any friends, fxcnf. ^4.20. Wlin l^ffoorii^Mtdtf^k 
neiMoHr. . * • ''^* 

1 But ttiic lowly chafe to conretft^ith the low. For lb did 
Ch^jft who was <>ur pattern t iand it is hith\w[lto^^ Ti.^ \6. 
laiodnotbigbthiwgs.hktconiefc^niumHiflcw ^^tl GhHft 
wts not aftiamcd to sail mbrethren^iA^ s^.i r; nOr ^iUKt be 
aftamcd fo to call the leaft of his true Difciplcs before God eisrd 
Angels at the dreadful daf, Mittb.2^:^^. 8e 2S; to.7vib.20.17. 
ifbey are the im>A honourable company, V9^(i ^e /^e/f tv 
Cbfifi^ and ai e the iPifii^t and*ihti»/fr/fi and not'Chotb^ho 
arc hkeft to hitM^ifimwad^miis^ aUfd IraM 'thttr^di^^idh 
in this world'. ' /. . . fj-i ; - \.q^f.K-... 

9. Pride is ufually attended with imiH twtUfityi 'ctnrbnty 
isk omamenti, in faIhioiif|in dMicffingSi iiiattendtnce^^ftWur- 
iiitiite, itvvpQOiii and in abmidanct of (iMll inMniidetitblk cir- 
tumaancei^. TheiMrMdk:fwl«[) gisifllta46^r#«r;>*^a ttii^c 
a great naattf^ of fo manyiachfrifltoitliallhds'MnasUtt rio 
loon fi)r«ha gKilcft thtdgii HPhey tto^totottfy tiouUethem- 
t Mmm ). f«lv«S 




The Uff of 



Ibtves wiib many tbmgs^ while the 0ni thtai mtifulxt che more 
iKftUA<cl (Lttl^f to. 42 J bat tU about rhcm tnuft bcpaiti- 
kers of the-troublc. Whtt abandaiice oT^ndesdoth Pride 
Hiaintain^ and hov many are coatinaally at wofk to 

fervc it ? 

But the lowly who mind not vain oflentation^ do favc them- 
felvcf all this unprofitable pains ; They can avoid undecent 
for didoeCs, at a cheaper rate than by proud ait ioGty. They arc 
iccaratc and curious in^re^itcr mattetf, in doing good, in it- 
curing their falvation, in cfcapingfm, and in plcafiog God i 
which will one day prove t wifci curiofity, than to becurions 
in coi|it(hip^ and complements, and dxcflings, and other impcr^ 
tincntchildifli things: Though the /r#jf ;i^ ^irirfii^ is not €0 
be D^liAcd in \\% place^ jt is fooUth pride to preftr it bcfim 
things of importance and ncceffity^ Mins mind and titntitt 
cot fufficient for all things ; &>mcwbat muft be omitted > and 
its wifdom whiph chufcth to o^nit the leait, and folly which 
' chufeth to omit the greatcft* As in Lturmmg^ they provethe 
ibucdcft Scholars who (pend their iSudics^on the moft cxcdlcnt 
and uieful pasta o(lcarBi(igj& . whilftihdft that too mochftadf 
things f^tf^fi^fi^i ate cya empty of mctffkrj knowledge : It 
is fo alfo in the adioiis of our lives : As f^ml fo vehemently 
condemneth vdin \sMgUtig about ttnHtctQkfy and tmtd^jbig 
quifiuHSf though yet tmtb was not contemptible in tibd/2raxat- 
Ujrs; fo^Ifbt/iiiM cwtkfity^ and nntdifymg diligenct (^(hoog^ 
about things not altogether confemprsUe) is but the peiilous 
Jimfuin of the thind) from graf^r tfaingY, 1 Jim. 1.6,7, 

1 0/ The H^-m/uUd cannot endure to be hebttd<n ^unle6 
neciiTity 6x covctoufnefsiprcvail a^inft their Pride J But thqf 
W9uld have all others bcMifn to t Jrrnr, that they mtf Teem is 
jpft(y Deiciesio thewptld. O hosv it . paffcth- them up to 
have the people depend upon them, and acknolwfedge them 
for their bencfadojs, and to have ctoudcd facriiices of thanks 
^ind.praife. tohp qfE^red themrasi thef go ibduc the flreets : If 
.they wert accouptf d .Gich as. tile world oould nbt live, nor be 
. bappy i^^tJM^s.tbWf Mb^iYglthiiak^ parts or pit- 

\ liarS;tbereof|i9qth(pgciiuld morbcdnfeact hetr humour: 
: ^^^ilV^i^lfl^'y. <9WA rather t^i^goM than to be 

:.i ^ : . . . ! :^ known 



Tit Lifief EAith, 469 



^frimmmmmmmmimmmmm^mmmammmmimaammmmtmmm^mm 



knv^wn CO do it •*: And it is not mcnt anthankfulncfs that, will 

take him ofT^bcciufc it is not their thinks which is his reward* 

He wotttd be as lika God as he can in doing good, but not fpr 

his own glory, but for Gods. As he is Gpdi Suwdti^ it is with 

God that he keepeth reckoning % and if his accounts will pa(s 

with bim^ be hath enough. And if God will have him to need 

the hclpof osibfTi', he is not too ftout to feek and be beholden. 1 

Though every ingenious man fliould value his freedom from \ 

th€ ftrvitude of man, i Cvr, 7. 2 3. and if he can be /r^f , flf^uli 

ekufiii TMibcr^ verC a i. (And the hnnwit is %fnvMmt u the / * 

lendtr^ Prov. 91. 7.) And we may fay with him in Lut^ 16. 3. 

T^Jffgl musfifdmii: Yet here hum'tUty will make us ftoop, 

sribfff God fiouintb it. Chrifi himfelf /efufed not to be a - Rr* 

ceiver^Uiks^.^* No nor to ask a draught of water, Jobm^ 

And poverty is oft a great nbercy to the proud, to talM them . 

down, and make them (loop. Tbi rkbgnfmintb roughly \ bur 

tb'ofior ufitb uau0titsi Prov. 18. 13. So much of the Marks 

of Pride. 



Direft. in. OverldolinotsbtodioupiefiMdpirildfrridi. I 
will name you now but a few of its aggravations, becaufc I 
have more largely mentioned them elfewhqrc. 

I, It is the moft direA off option to God^ to fet upx>ur (elves 
as I<lol$ in his place, and feek for Time of his honour to our 
feltcs. 

a. It is the firfi born of the D/vi/, and an imitation of him 
whom God in nature hith taught us to take for thd greatett- 
enemy of him and us \ and the moft odiourof all the creatures 
of God. 

' 3. tc is madneft to fall by that fn^o fm^ which we bfl^w wa» 
the overthrow of our firft ParenrSiJind of the world. 

4.1 And it iifottijh impudency mfuchas w^, who know that 
our bodies are going into rottennefs and duft, and think in 
what a plice and plight we muft there lie, and that t hofc daio 
^darkoefs will beminy : And who know that our fouls are 
defiled with (11, and if we hav£ any faving knowleigo and 
^gTdcOj it is fmall, and m'txt with abandancc of ignorance and 
corruption » and thtn^tHro of it is contrary u> Pride* . 

5. It 



:i 



v:. 




Tie Life of Faiib. 



5« U if contciry to the rfcfign of fcdccilitng gnor^ whkh 
if xoivft the humbk contsitc fool. 

6. It bctnycch men to t mukitn^ of other fof jftf Tnity 
of min4> loD of cioie, neg^eft of ^y, firivtug fbt pieft u n cM f^ 
quff lelling with* others, i^a mitterf of rcputttion or prece- 
dency, «cc) 

7. And it if a fin that God ie fpecitlly engtgcd tgiinft, and 
thefurcft wiy todcjc^tkHi tiMl felfftiiftntion, i Prf. 5. 5. 

Ic)i. 13.70^40. 1 1, i2.LffJI^«i4. II. fle 18.14. 



IL Afcerthcfe three gcnetri DiitAioof^ I (hall briefly Qame 
a few pat tieukr oncf • 

JDirdi^ I • RemiQibef contiftotllT whttym nft^ and what 
ymvfttfy wkityottrifrfjil nfi^ and irtlf fo; and what yoor 
/#v/i «re by the polbition ibC (in > and how clofe it fliB adhercth 
to you s and from how great a mifery Chrift redeemed yoQ : 
Heneithtf knowcth \A% body^ nor his/0M/» hif /n^orai^, 
ner Lhrif^ rxoigtiiciy who is a fcrvant unto Pride. 

Dfrrfi. % . Remembet the continual prefence of the moft ho- 
ly dreadAilGod : And can Pride lift up the bead before him? 

DiffB. 3 Loefc to the example of a humbled Savionr, aod 
learn of God tnatnate to be lowly, Mttth. 11.19. From bif 
hirth to his afcenCon, you may read the ftrangcft Lcdure of 
LowliDcfi, chat ever war dchvered to the haughty world. 

VirtQ. 4. Turn all your defhref to the glorifying of God • 
temembring that you were not made for your 09Pngl9ry^ but 
for his. 

DircS, 5. Think much of the ibf#i/^f»^ GUrj^ and it will 
eloudall the vainglory of the world* 

DirrS. 6. Think what it is that is your honour among tbe 
Angela in Heaven, and what is moil approved and honoured 
hy Ood himfclf » and therein place your honour *, and not in 
tiie conceits of f3oli(h men. 

VireO. 7. Laflly^ Mike ufe of hnmbting ossdfions if iXitci^ 

J^wrftf^iinyalMndkti^linifs ofmini. I commend not to you the 

pious folly of thofc Popifh Saints, who are magnified by them 

for making thcanfelvtf pnrpofely ridiculouf toexcrciie their 

honuUty 



Tlfi Lifr rf Faith. 46 5 

humility (a» by going through the ftrects with their breeches 
on their headf^ and other fuch fooleries ; ) For God will give 
you humbling oocifions enough, when he leech good : But 
when he doth it, bcfure that you impro ire them to the abating 
of your feUea: and ufe your fclves to be above the eflecm cmF 
inan, and to bear contempt when it^s cafi upon you (as GiriH 
did for your (akeij though not to draw it fooliOily or wilfuK 
ly upon your fielves. He that hath but once born the contempt ' 
of ineOy isfttuch betfer able to beair it afterwards, thtn he that 
tHytt underwent it^~ but thjnkech that he hath an entire repii- . 
Cation CO prcierTc ; And he that is more foUicitous of his du* 
ty, and moft indifferent in pmnt pf honour, doth nfually beft 
nfcurc his honour by fuch neglcd, and alwaies bed undergo 
dillioiiour* 



CHkf. XVI. 
H$mtofcMftth€ fintf FmlMifsorljfxurytyFdith. 

TH E fccond fin of Sodm^ and fruit of abufrd Profperrf y^ 
i$ Fulmfi 0f Br^ad.Ezck. 16 49 Concerning which f ha- 
ving alfo handled it elsewhere more at large) I (hall now brief- 
ly gire you thefe general Diredions fir ft, and then a few that 
are more particu lar. 

Dirca. I. Undesfland well what /r/f/ir/ Fulntfht Icisfin- 
ful, when it hath any one of thefc ill conditions. 

I. When you eat or drink moreinfi/iiitirjr, thaiiisVon-' 
(iltent wiih the due prefeivation of your health ; or fo much 
as buftttb your higltb or rijfom for the ufe of food is to fie 
usbr our duty \ and therefore. t^ut. which dtfabrcfth and iSf>f)fr^^ 
itk «it^ b too much^ But here both the.jpn^i?r ahd/Mturr muft* 
be confidered. ' \ \ 

a. When you have Msiij&ffMii if)* eating and drinking/ 
than the fk^ftug pf.ymr 4ifftuu\ Be it lictle or much, it is to^ 
be I jdgfrd of according to itk ofd. A b:aft hath no other ttid^* 
bu'ctfufi: h: hath m renfow^ and (p p;opetly ,hath ii(r iHd at alt : ' 
B it wc are b:>ui(d,ta es$ iinddrinl^ rs liri gM if^^d^ and u if 
Ji to faithc r ui la hU fciVice, r Csr. r 0. ^ t . The appititt may/ 

t< nn W 



r 



4^6 Ite I(fe «f F«7i. 

be fliMfei in order Co i t^i^tir cffi*, itiat if, i. Softr as IT tt « 
true diffBif whit it for our htsltb^ tnd wifl be bcft iipflrd : 
1. So fir IS by moderate and (cifontble exMststim^ it firfetli 
us by checiful alacrity for our duty : and therefore it hath bxn 
good fncns ufc to have hly fesfis^ as welt as holf fafts. B:it 
the appetite inuR be reflrained and dcnyed, i. When it if 
0gaiiift iegltb: And 2. When it bimkreth from May: Or 
3. When it would be the v/lttar^eritioroar tcptft, and cheic 
if no bigbcr tesfon for it, than the fffitites iili^. 

It if not faid that the Senfualift in ini^ 16. did t^ltt^mmb : 
but that he fdred fimwuc^ffy tptry iay^ and that he b^bkgnd 
tbhgs hire : that is, that he tivid to the ft94uig ^ bk flp. Ir 
is not faid of him in Lui^f la. If ,30. that faeatejor dfank fat 
wvcb\ but that he laid, dioirf,firi^rt^f#/#, r^r^irMl^, mU m 
merry ; that is, that he preferred the plealing of his appccitt 
DrAclb, before the ererlafting pleafures. ThefioofthcUrafi- 
Itces was, that they were weary of eatiog MmtHM^ only, fo ma- 
ny years, and defired ficfli sn^ f f fle^fi their gffititt : and 
therefore is iifatd, thittbeyjiskfdmstf^tbeirb^^V&Ly^ii. 
that is, to gratifie their fte(b or (enfe. And the terrible thteat- 
nings thuridercdoutby J^vrrr againfl the rich, are on fiich 
accounts, Jsmes 5. 4, $• Te bnelhed infleMfunmtimb^ md 
hetnvRiMmhyt bsve noHriflfei y§Kr beans Miinndnyef flMgb* 
fer. And we are commanded to wal^e m fropifi»m fir the pp^ 
Ufgtkfit the mts §r lufts tbenvf *, that is, neirfy #r ebirfy to 
pleafeourfenlef. 

3. It isfinfwl Fulmfs^ when yoa nudity flrengthea eishet 
b^tfvl or/v^J/Kr inclinations by the fttMtJryt>rtlie fiaS^ tt 
your food. 1 know nature muA not be famifted, nor our kcakh 
and life deflroyed^ander pretence of conqacringfin ; But when 
ncccffity of life and health doth not require it, all that mafi be 
avoided, which cheriflieth any Tidous difeolition. And theie 
two are the ufual etfedfs of falnefs. i. domr, eljpedally UU 
ymtbs, abound with It^fnl tb^ugbts and fnffiMtinsfi which 
fiibi€/$ greatly cheriflieth \ and plofing their appetite^ b the 
fuel of tbeir Infl : when u if they would dttnk water, and cat 
courier food, and litlk of it (and withatt be hdKNrtoua in Iboia 
ftriotts work} their hiBa wonU be more extingoilbed : Tfadc 

peifoM ttC|(uiliy of finfel i!!^'> tf tbcy tike bat occr h